should not agree that they may be like the witnesses that came against Christ who could not agree in their testimony Paul cast a bone of dissention between the Pharisees and Sadduces But when men love division and desire the continuance of it First to maintain that which is evill Secondly to aime at their owne ends not regarding what publike mischiefes come so their own private advantages may be served not caring what house be on fire so their eggs may be rosted if they may have some poor pedling private benefit by them 3ly Not caring what the divisions are whether against good or against evill so be it their turn may be served This is abominable and cursed is that man that wishes for or rejoyces in or seeks the continuance of divisions for these base ends Yea that man is not worthy to breath in so good a Land as England is who would not willingly lay downe his his life to cure the present divisions and distractions that are amongst us who would not desire with Nazianzen as formerly Jonah to be cast into the Sea himself so be it all might be calm in the Publique Oh cruell hard-hearted man who for his own private advantage is not sensible of the woful miseries of Church and State yea of that dreadfull dishonour to the name of God caused this day by our sad divisions miserable distractionsâ— just it were that such a man should be separated to evil and that his name should be blotted out from under heaven But if things were setled in Church and State some men should not have such liberties as now they have therefore they are willing enough to have our differences continued their plot is to lengthen them out First That which thou callest seeking to lengthen out divisions it may be God now accounts and will another day call seeking after the nearest union with himselfe and the firmest union of his Saints Secondly the liberties these men seek for are either evill or good If evill oh how dearly do they buy that which is evill with bringing the guilt of all that evil that comes from our divisions upon themselves you need not wish any enemy more evil upon his head then this certainly such a man hath load enough upon him But if those liberties they seek be good or but supposed by them to be so why then should they feare a right setling of things what ever is good can be no enemy unto good That Scripture Rom. 13. 3. is enough to keep their hearts from fearing the right ordered power of authority especially from fearing it so farre as by the feare of it to be driven into such a desperate guilt of wickednesse as this is to desire or endeavour the continuance of such publique mischiefe for their own ends Rulers saith the Text are not a terrour to good works but to evil wilt thou then not be afraid of their power doe that which is good and thou shalt have praise of the same Surely then the power was as formidable to any thing a christian heart could suppose good as now any power is like to be that we have to deale with Thirdly it is a sign of a very poor low unworthy spirit to think that any in whom thou hast any perswasion there is any feare of God or interest in Christ should have no higher thoughts for their support and encouragement in what they conceive good according to the mind of Christ but such as the hopes or desires of continuance of such wofull evils in the divisions of Church and State raiseth in them if they did believe that Christ took no more care of them then so but left them to such miserable supports as these are their condition were sad indeed 4ly If such basenesse of spirit as this is were ruling in them which hath in it the malignity of all the dregs of an evil spirit surely you would find it working in them in some other thing save only in that wherein they differ from you For certainly it is impossible but that man that is so left of God to such dregs of evill must needs break out to some other vile evils in a little time It were strange if such horrid wickednesse of a mans heart should break out in nothing else The Lord therefore be Judg between his servants and those men yea those men professing godlinesse who have such hard thoughts of them and the Lord convince them of all their hard speeches and hard writings in this thing CHAP. XI The fifth dividing Principle That every man is bound to professe and practice alwayes what he apprehends to be truth THis hath the greater strength because it comes under a shew of exact godlinesse I do not mean an hypocriticall shew but an appearance to mens consciences It is very dividing For first if while many things lye in mens owne thoughts they cause much strife within themselves their reasonings are very divers Though they have all the some tincture from the same affections and are swayed by the same ends then when these things come abroad before others who have not the same reasonings nor the same affections to give them such a tincture but reasonings and affections running quite another way nor the same ends to sway them but quite different to poyse them a cross way there must needs be much strife such divisions as will be hard to reconcile If men sometimes can hardly prevail with their own thoughts to agree notwithstanding the sway of their own affections and ends how are they like to agree with others whose affections and ends are so various from theirs Secondly if men doe presently professe and practice what they conceive to be right they must necessarily professe and recant recant and professe for in many things what they apprehend to be true at one time they suspect yea see cause to deny at another and what confusion disorder would there be in matters of Religion if continually by some or other there should be profession of things as true and good and calling the same things presently into question yea within a while denying and renouncing them And if not so then 3. If a man hath once made profession of what he conceives to be a truth differing from others if it proves to be a misapprehension there lies a great temptation upon him to stand out in it to strive to make it out to the utmost for nothing is more contrary to a mans nature then to acknowledg himself to be mistaken in his understanding and to lye down in the shame of rashnesse and inconsideratenesse in his actions therefore whatsoever mens own thoughts be within in their own spirits they had need take heed what they doe when they come to make open profession and practice what they apprehend and engage themselves thereby to maintaine there are not many who attaine to Augustines self denyall to publish retractations to all the world Now if a man through the strength of
the charge of Christ upon them not to acknowledge it as truth till they understand it to be so this causes much contention amongst good men through their weaknesse and corruption of their hearts The lesse distance men apprehend between themselves and others in regard of power the more differences there are amongst them as they say the greatest and sorest stormes are about the Equinoctiall Men are kept more at peace in the Common-wealth then in the Church because there is a greater subjection of one to another there then may be admitted in the Church Thirdly godly men give up themselves to the strictest rules of holinesse they walk in the narrow way of Christ it is broad enough to the spirituall part but in regard of our corruptions it is a narrow pent way they dare not give way to themselves to decline a haires bredth from the rule to gratifie others they dare not bend to them that they might sute more with them but must keep themselves to the straight rule they must keep just in their path they cannot go aside to give way to others hence there is clashing every one not having the same thoughts of the rule and way that others have those who walke by loose rules in wayes that are broad even to their flesh they can sure themselves one to another easily they can gratifie their friends yea the corruptions of their friends more then others can do godly men cannot yeeld for peace sake to such termes as other men can Fourthly the things that the Saints are conversant about are great things things of a high nature about their last end their eternall estates hence every one is very charie and carefull and strongly set to maintain what he apprehends those who understand not the infinite consequence of those things who have not had the feare of them fall upon their hearts they wonder at the stifnesse of mens spirits that they can be brought to yeeld no more in such things that they conceive they might yeeld in and where there are different apprehensions of those things that concern mens eternall estates even amongst godly men they must needs stand out one against another till God causes one of them to see things otherwise then now he doth Fiftly the things of Religion are hidden mysteries they are the secrets of God they are hard to be understood God reveals them in a differing way they are not ordinarily so clearly revealed but that the apprehensions of them are like to be different Sixtly the Saints are bound to watch over one another each is his brothers keeper they ought to advise admonish reprove one another not to suffer sinne to be upon their brethren now this through our corruption is very displeasing we doe not love to be medled with to be crossed in what we have a mind to but other men can better preserve their own quiet by letting their brethren alone I will not trouble them lest I be troubled my selfe Hence it is that they many times live more quietly one with another then godly men do yet this is a great evill a shame to those who are godly that it should be so upon any termes Seventhly ungodly men are dead in sins the Devill hath them sure enough he doth not seek to stir their corruptions so much as he doth the corruptions of the godly he shall not get so much advantage by the one as by the other therefore he labours to keep the corruptions of the godly acting as much as he can that he may disquiet their owne spirits and the spirits of those with whom they converse Thus you see it is no such wonder why there are dissentions amongst men that truly feare God Suppose they should live all together yet so long as they live here in this muddy world it cannot be but there will be sometimes foule weather amongst them but if you look into the Church and consider of the dissentions there there is a farther reason for them for usually there are many hypocrites mingled with the godly there they taking up a profession of religion and so creep into the Church they finde spirituall things unsuitable to them hence they fly off their spirits not being brought under the yoke of Christ they fling against those things that pinch them We read Num. 11. 4. that the great trouble the Children of Israel had among them after they were got out of Egypt was from the mixt multitude that was among them these are as ill humours in the body that do much disturb the quiet of it None have more turbulent cruell impatient spirits then hypocrites none are so desirous of revenge as they sayes Luther Yet further the fourth thing propounded is to shew that those that come nearest together yet differing in some things are many times at greater variance one with another then those who differ in more things from them The Jews and Samaritans were at greater variance then Jews and Heathens Epiphanius tells of a sect of the Jews the Nazarites who continued the Customes and Ceremonies of the Jewes but acknowledged Christ also and the Jews in hatred to them cursed them solemnly three times a day morning noon and evening when they went into their Synagogue to pray The Turks have a honourable esteeme of Christ which the Tartars have not yet they say that the Tartars turn Christians sooner then the Turks The Turks and Persians are both Mahometans they are both circumcised but the Turks follow the way of Ebubezer and the Persians are of the Schohle of Haly they detest one another more then they do the Christians they will both tolerate Christians to live amongst them but they will not tolerate Mahometans who are in a different order from themselves Luther complaines much of those who acknowledged the same doctrine professed the same faith with himself came to the same Sacraments yet were worse enemies then the Papists so that the Papists laughed at them and said They bite one another and are consumed one of another I have read of a profane speech of one Cosmus Duke of Florence against some perfidious friends You shall reade sayes he that we are commanded to forgive our enemies but you never read that we are commanded to forgive our friends Breaches of friends of such as are otherwise nearest are the greatest Prov. 18. 19. A brother offended is harder to be won then a City and their contertione are like the bars of a Castle 1. We see it in nature the nerrer the union is the more grievous is the usurpation t is not so great an evill to a man for his arme to be seperated from his body as his soule for the union of the one is integrall of the other it is essentiall The bone is more firmly united in all the parts of it then the flesh and the least breach in that is farre more hurtfull then a greater in the flesh 2. Those who agree in many things have hope it may
liberty now their division rose high some would to up to Jerusalem to worship others would not those that went up cryed out of those who went not and those who went not vilified those who went Now their hearts are thus divided now shall they be found guilty The desolating judgment must now come This is the time for their captivity Now he gives them up to the Enemie God was exceedingly provoked with their contentions one against another at this time What says God when I was in some way of favour towards them when I took off in great part the yoke of bondage that was upon them that sore oppression that was before none of them a while since dared goe to Jerusalem to worship and now their Governours are more moderate their oppressing Courts are downe there is more liberty in the Land for my true worship and do they now fall out contemn divide wrangle one with another let them goe into captivity let the enemy come in upon them my soule takes no delight in such a crooked perverse Generation as this is Our condition seems to parallel with theirs very much we lately were under sore and cruell bondage nothing was more dangerous then the worshipping God in his own way wee were under hard Task-masters oppressing undoing Courts The Lord hath in a great measure delivered us it is the unthankfulness the sinfull distemper of mens spirits that makes them say what is done it is as ill with us as ever it was No we have much ease such liberties as were our fore-fathers raised out of their graves to see they would admire Gods goodness and bless him with meltings of heart but we spend that strength in siding wrangling contending quarrelling vexing opposing one another that we should spend in magnifying blessing and praising the Name of God for that mercy we enjoy We are a divided people whose hearts are divided and heads too and hands too peace and unity seems to be flown from us and a spirit of contention and division is come upon us King Subjects are divided Parl. is divided Assembly is divided Armies are divided Church is divided State is divided City is divided Country is divided Towns are divided Families divided godly people are divided Ministers almost every where are divided yea and what heart almost is there at this time but is divided in it self the thoughts the counsels contrivances endeavours ways of men almost of all men how are they divided O blessed Saviour are these the times thou speakest of wherein five should be in one house divided three against two and two against three the father against the son and the son against the father the mother against the daughter and the daughter against the mother Oh woe to us wee find it so amongst us and yet there is found no healing we are broken and there is no binding up It is with us as it was with Ezek. 2. 6. Briars and thorns are with us and we dwell among Scorpions O Lord what is this thy curse at this time upon England Bryers and thornes shall it bring forth We are rending and tearing and devouring one another while the adversary stands before us ready to devour us Ephraim is against Manasseh and Manasseh against Ephraim A fire is come out from Abimilech and devours the men of Sechem and fire comes from the men of Sechem and devours Abimilech yea there is a fire kindled in our owne bowels it rises from our selves Ezek. 19. 14. Fire is gone on t of a rod of her branches which hath devoured her fruit so that shee hath no strong rod to be a Seepter to rule this is a lamentation and shall be for a lamentation This is amongst us at this day and how long it shall continue God onely knows What this people were in their divided condition that we are and what does this threaten but that we should be as they a while after this were namely a people given up to the rage and fury of the Enemie which the Lord forbid There is a great out-cry of our divisions and while we cry out against them wee still encrease them we are angry with men rather because they are divided from our selves then because they are divided from the truth we are angry because every man is not of our own mind does not as we do There was a great deal of doe in Luthers time about the seamless coat of Christ Granvillian the Emperours Deputy in a Speech he made to the Citizens of Wormes beseeches them for the death of Christ and for all loves that they would amend our Lords coate which is rent and torn on every side When Luther laboured to bring Reformation to the Rule they bad him take heed that he did not rend the seamless coat of Christ and because they talked so much of the tunica inconsutilis they were called the Inconsutilistae the seamelesse men And what a stirre hath there been in out-cryes against men that would not yeeld to every thing that was enjoyned O they rent the seamlesse Coat of Christ I remember Musculus in a Tract he hath De Schismate hath a witty and pious note upon this The Souldiers saith he would not divide the seamelesse coat of Christ but what made them to be so carefull of it was it out of respect to Christ that they were so unwilling it should be divided No but out of respect to their owne advantage every one hoping it might fall to his share therefore say they Let us cast lots for it so saith he men would not have Christs coat divided they would have no division in the Church but what do they aime at their own advantage that they might enjoy quietly their owne ease honour and means that they might have none to contradict them but that the streame may run smoothly and wholly with them what a fine brave thing were this And because they see they cannot doe this while their ways are looked into and crossed therefore they make such an outcry against the dividing the seamlesse coat of Christ But certainly till our hearts be otherwise then yet they are all our out-cries wil not serve our ends the stilling our divisings Did we less divide between God and our own ends our own wayâ— we should not divide so much one from another Wherefore let us first turn our thoughts to consider a little of this division between God and other things and the evil of it CHAP. II. The evill of dividing between God and any thing else THis people would give God something and their idols something and so think to please both 2 King 7. 33. They feared the Lord and served their Idolls Thus Judah in the days of Josiah Zeph. 1. 5. sware by the Lord and by Malcham Swearing is a part of Gods worship therefore no humane instituted Religious ceremony ought to be joyned with it no more then with the Sacrament or any other divine worship no creature should share
be displaced of their region though they were cast out of the man having further work to do in that place If this be so surely the Devills that are appointed to cause and foment divisions and dissentions above all regions love to be in the region of Churches for no where do divisions such hart as there and at this time especially for now the Devils see they cannot prevail to get men to their old superstitious vanities but some reformation there wil be they now seek to mingle a perverse spirit of division amongst men hoping they shall prevail here though they could not hold their own in the former God put enmity between Satan and the Saints but it is the Devil that puts enmity between Saints and Saints When we hear fearful thundring and see terrible storms and tempests many people say that ill spirits are abroad surely these blustering storms of contention are raised and continued from evill spirits But the truth is all the Devils in hel could do us no great hurt in dividing us from God or from one another were it not for the corruption of our own hearts Wherefore as the Lord says to Israel Perditio tua ex te thy destruction is from thy self So may we now say of England Divisio tua ex te thy division is from thy selfe The causes of our divisions from our selves may be referred to three heads 1. Dividing principles sometimes our divisions come down from our heads to our hearts 2. Dividing distempers sometimes they go up from our hearts to our heads 3. Dividing practises and these come from head and heart they foment and encrease both We will begin with dividing principles Except some care be taken of the head it will be in vaine to meddle with the heart to cry out against our heart-distempers the chief cause of many of our divisions lies here It is to little purpose to purge or apply any medicine to the lower parts when the disease comes from distillations from the head CHAP. IV. Dividing Principles The first There can be no agreement without Vniformity THis Principle hath a long time caused much division in the Church The right understanding wherein the weaknesse and falsenesse of it lyes will help much to Peace to joyn us sweetly together In the substantials of worship Unity is necessary there all are bound to go by the same rule and to do to the uttermost they are able the same thing But the circumstantials of worship have a two-fold consideration They are either such as though but circumstances to some other worship yet have also in themselves some divine worship some spirituall efficacie something in them to commend our service unto God or to cause some presence of God with us or to work us nearer to God by an efficacy beyond what they have in them of their owne natures As for instance Time is a circumstance but the Lords day hath a worship in it commending our service to God and an efficacie to bring God to us and raise us to God this not from any naturall efficacie of the time but from Gods institution Now in such circumstances as these there ought to be uniformity for these have institutions for their rule and are not at mans liberty to be altered as he thinks best in prudence But there are other circumstances which are onely naturall or civill subservient to worship in a naturall or civill way They are conversant about worship but have nothing of worship in them but are meerely naturall or civill helps to it When we worship God we do something as men as well as worshippers hence we have need of some naturall or civill helps As for instance when we meet to worship God wee being men as well as Christians must have a conveniency of place to keep us from the weather to know whether to resort and of time to know when There must be order Many cannot speak at once to edification modest and grave carriage is required of us as a society of men meeting about matters of weight In these circumstances and other of the like nature there is no worship at all there is no spirituall efficacie there are only naturall or civill helps to us while we are worshipping therefore for these circumstances humane prudence is sufficient to order them The right understanding of this takes away a great prejudice that many have against such as desire to keep to Divine Institutions not onely in Substantials but in the Circumstantials of worship they thinke it an unreasonable thing that divine Institution should be required for every circumstance in worship this hath bred a great quarrel in the church and well may it be thought unreasonable if we required Institutions for circumstances in worship which are but naturall or civill helps and have no worship at all in them for that indeed were endlesse and a meer vanity Certainly Institutions are to be required onely in things that are raised beyond what is in them naturally in tendring my respects to God by them or expecting to draw my heart nearer to God or God nearer to me in the use of them The contention about Uniformity is much encreased for want of a right understanding of this difference in the circumstantialls of worship did we understand one another in this wee might soon have Peace as concerning this thing In these latter sorts of circumstances we must also distinguish There are some that must of necessity be determined as time and place it is therefore necessary there should be an uniformity in these in all the members of every society respectively that they agree to meet in the same place at the same time naturall necessity requires this but naturall necessity requires not the binding of severall Churches to Uniformity in things of this kind The urging Uniformity beyond the rule in such things hath in all ages caused wofull divisions in the Church Eusebius tells of Victor Bishop of Rome about two hundred yeares after Christ broke off communion from all the Churches of Asia for not keeping Easter the same time he did The controversie was not about Easter but onely about uniformity in the time Never hath there been greater breaches of unity in the Church then by violent urging Uniformity But further there are other naturall civill circumstances which need not at all be determined though there be a liberty and variety in them yet order and edification is not hereby hindered As for instance In hearing the word one stands as Constantine was wont constantly to do another sits one is uncovered another is covered one hath one kind of garment another another yet no rules of modesty or gravity are broken Now if any power should violently urge uniformity in such like circumstances and not leave them as Christ hath done here they make the necessity of uniformity a dividing principle upon these four grounds 1. This is a straitning mens naturall liberties without satisfying their reason 2. This hath been
may cause one to hold fast an errour yet it does not put upon proud scornfull turbulent behaviour When a man by reason of his conscience it may be the weaknesse of it differs from his brethren hee had need carry himself with all humility and meekness self-denyal in all other things he should be willing to be a servant to every man in what lawfully he may that thereby he may shew to all that it is not from any wilfulnesse but meerly the tenderness of his conscience that he cannot come off to that which his brethren can doe whom yet he reverences and in his carriage towards them shews that he yet esteems them his betters but if a man that is weak very much beneath others in parts and graces shall carry himselfe high imperious contemning and vilifying those who differ from him and be contentious with them There is great reason to think that the corruption is in the will rather then any where else if there should be some conscience yet in these men their heart-distempers may justly forfeit their right of pleading their consciences Those who oppose them if they doe it in a Christian way may justifie what they doe before God if God should call them to an account and say why did you deal so with such men who professed they were put upon what they held and did by their consciences If they can answer thus Lord thou knowest we were willing to have dealt with them in all tendernesse if we could have seen conscientiousness in their carriage but we saw nothing but scornfulness pride imperiousness turbulency conceitednes we could see nothing of the Spirit of Jesus Christ acting them in their way this their carriage perswaded us that the sinfulnesse was got rather into their wills then their consciences 5ly When a man is not willing to make use of meanes to inform his conscience not of those meanes that are not against his owne principles but goes on peremptorily and stoutly Surely when we see many of our Brethren differing from us our respect to them should gain so much at least from us that if there by any means left unused for the further trying our opinions or informing our judgements we should make use of that meanes a conscientious heart will doe so The sixt note added will seale up all when a man by reason or Scripture is so put to it as he must either renounce his errour or flye from some of his own principles he will rather deny his principles then yeeld himselfe convinced of his errour yea when those principles are of great moment The man that doth thus is the man spoken of Tit. 3. 11. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himselfe An Heretick after the first and second admonition reject because he is selfe-condemned wee must not reject every man that erres in every little thing no not after two or three admonitions that was a prelatical tyrannicall rule but he must be an Heretick and erring so grosly as he is self-condemned in his errour and such a man suffers not for his conscience when he is rejected but for sinning against his conscience But who can know when a man is condemned of himselfe the judgement of a mans owne conscience is a secret thing This is the strength of this hold the Devil gets into he thinks he gets so deep that you cannot get to it to find him out and as for Gods displeasure who knows their consciences these men will venture that But by this Scripture Tit. 3. it is clear that a mans conscience may be so far seen into as there may be a judgment passed upon a man that he is a self-condemned man To what purpose otherwise serves this Scripture it is not like this Heretick would acknowledg that he was self-condemned but yet the Apostle makes this the ground why he should be rejected As if he should say You see he wil go against his own principles against what his conscience tells him is truth meerly to maintain a wicked Heresie that he is infected withall let him therefore plead what he will reject him for his own conscience condemns him and GOD is greater then his Conscience and knowes all things The third thing that is to be done to a man who pleads his conscience for evill is the great snare and danger he brings himself into is to be declared to him that by giving way to let evill into his conscience he puts himself into such a condition as whatsoever he doth he must needs sin against God so long as he holds his errour Evill gets into the consciences of many very easily because they think the dictates of their consciences will be sufficient to bear them out in what they doe but they are deceived for an erroneous conscience does not bind you sin notwithstanding your conscience bids you do it and if you goe against this erroneous conscience you sinne too what a miserable snare is this you had need look to your selves then and take heed what you let into your consciences The fourth thing is to charge him and if it be in a matter of consequence to adjure him in the Name of God who is the searcher of the hearts of men and will judg them at the great day accordingly that he deals plainly and sincerely not to dare to put a pretence upon that which he knows his conscience cannot justifie him in if there be indeed any conscientiousness in the man this will startle him But it may be this will not prevail wherefore in the fifth place whatsoever a man holds though his conscience be never so much taken with it yet if it cannot stand with the power of godliness but destroys it if this man be in a Christian society after all means used to reduce him if he still perseveres in it he is notwithstanding his conscience to be cast out of the society of the Saints this is not a little matter if a man hath any conscience in him it cannot but be a dreadfull thing to him If poyson be got into a glass and you cannot wash it out the poyson and glass too is to be thrown into the sinck Such a man as this is with the conscience that he hath is to be thrown upon the dung-hill If a man by his wickedness cuts himself off from the mysticall body of Christ the Church may cut him off from his visible he hath forfeited his Church-priviledger Sixtly If the errour with the profession of it be destructive to the State and he cannot be reclaimed he may likewise be cut off from it or at least deprived of the priviledges of it and benefits by it notwithstanding his plea of conscience This justifies the cutting off Jesuites and Priests who teach people that the Crown is at the dispose of any forraign power by which also subjects may be freed from their Allegiance A Reverend Divine of ours in a Treatise upon the powring out of the 7.
the Line of Truth and beyond it we dare not venture in the least The controversie is not about little or great trouble or inconvenience if it were such a charge might well make us blush the inconvenience or trouble is little yet a few men wil not yeeld to their Brethren who are many for peace sake but the controversie is about sin now whether that be little or great the difference cannot but remain if one part shall urge upon another that which to them is sin as to acknowledg any one thing to be a power of Christ which he cannot see Christ hath owned in his word must needs be therefore the way to peace is not the necessity of coming up one to another because the thing is little but the louing and peaceable and brotherly carriage of one towards another because the difference is but small CHAP. VIII The third dividing Principle That nothing which is conceived to be evill is to be suffered THis is the other extream some think all things should be suffered and they are loose and cause divisions on the one hand others thinke nothing is to be suffered and these are rigid and cause divisions on the other hand If any thing be conceived evil either in opinion or practise if instructions and perswasions cannot reform there must be means used to compell This is a harsh and a sowr Principle a disturbing Principle to Churches and States to mankind This Principle seldome prevails with any but those who have got power into their hands or hope to get it This must needs be a dividing Principle First because of the infinite variety of mens apprehensions about what is good or evill scarce three men agree any long time in their apprehensions of some things to be evil if then nothing that is conceived to be evill must be suffered there must needs be continuall opposition between man and man This subjects the generality of men to suffer for many things which they can see no evill in but are perswaded is good this raises an animosity against those by whom they suffer though a man can subject his body and estate to another he cannot subject his reason to another In the common ways of justice men are punished for those things which if they be guilty of they cannot but acknowledg themselves to be worthy of punishment as in Theft Murder Drunkennesse c. And for the fact they are tryed in such a way as they cannot but acknowledg is fit in reason to be subjected to and therefore though they suffer much yet they will yeeld it without disturbance But if this Principle prevails every man almost is made lyable to punishment for thousands of things that he can see no reason why he should be punished It is very hard to bring mens spirits to yeeld in such things But you will say May not men be punished for things that they see no reason why they should be punished for many malefactors may easily escape thus guilt will quickely blind men they will see no reason why they should be punished It is not what men say they see no reason for or what it may be they indeed see no reason for but what men cannot see reason for though they should bend their understandings and strength to the uttermost yea what the generality of man kind and of that community of which a man is cannot possibly see reason for it is impossible for the generality of mankind the community of any Church or State though they should be never so diligent to find out what is good and what is evill yet to be able to understand every thing that is evill to be so If you will have laws made against all things that such as are in authority conceive to be evill then you must give them power to judge not only by the rules of common justice and equity and punish for the breach of them but by the apprehensions that their own raised parts shall suggest unto them and to punish men for not being raised to that height of understanding themselves have but this power is more then is fit to be given to any men upon earth This would bring tyranny both in State and Church For first from whence is the rise of all Civill Power that any man or society of men are invested with is it not from the generality of the men over whom they have power Is it not the power which they themselves had and which they might have kept amongst themselves For who can say that a Democracy is a sinfull Government in it selfe True God establishes it upon particular men by his Ordinance after it is given to them by the people but the first rise is from them and if so then they should make no law to bring those men under punishment who gave them their power but such a Law as these men may possibly come to understand to be equall and just for they act their power and it must be supposed that they never intended to give a power beyond this Those who give power may limit power they may give part to one part to another they may limit the matter about which the power shall be exercised it shall goe so far and no further the utmost limits cannot goe beyond these rules of Justice which they are capable to understand Hence it is that all men in our Law are tryed Per pares by their Peers because it is to be supposed that they are to be accounted offenders and to be punished only so as those who are equall with themselves shall judg them worthy and this likewise is the reason that Courts are in publique no man is to be shut out because all men that will may behold the tryall and justifie the proceedings of Justice against offenders It must needs be supposed then that the rules by which the Judges go must be the rules of common equity and justice that all men may understand beyond what these rules will reach to the Civill State is not to punish not every thing that men of deep judgements and strong parts may apprehend to be evill The power of the Church likewise extends not to the punishment of every thing that either may by the Governours of it be conceived to be evill or that is indeed evill As the rise of the Civil power shews that only such things are to be punished by it as are against the common rules of Justice and Equity so the rise of Church power will shew that only such things as are against common rules such things as some way or other appeare to be against conviction and are obstinately persisted in are by Church censure to be punished The rise of Church power is indeed different from the rise of the Civill yet agrees in this that it limits the Church as the rise of the Civill doth the Civill power The power of Governors in the State arises from the people and they act their power that the
portion of some soules in the Congregation they dared not mention them 4ly When your profession of some truths will take off mens hearts from other that are more weighty and necessary The rule of the Apostle Rom. 14. 1. holds forth this Receive not those men who are weake in faith to doubtfull disputations this may hinder them in the great things of the Kingdome of God Righteousnesse peace joy in the holy Ghost vers 17. As if the Apostle should say Let them be wel established in them but these doubtfull disputations will hinder them in such things as these are Fiftly when my profession at this time in this thing is like to hinder a more useful profession at another time in another thing Prov. 29. 11. A foole uttereth all his mind he that is wise keeps it in till afterward It was the wisdome of Paul when he was at Athens not presently to break out against their Idols hee staid his due time and yet all the time hee kept in his uprightnesse in the hatred of Idolatry as much as ever Sixtly when our profession will cause publick disturbance and that to the godly the disturbance of mens corruptions who will oppose out of malice is not much to be regarded When it was told Christ the Pharisees were offended he cared not for it but he made a great matter of the offence of any of his little ones When men who love the truth as well as wee shall not only be against what we conceive truth but shall be offended and that generally at it if we have discharged our own consciences by declaring as we are called to it what we conceive the mind of God we should sit down quietly and not continue in a way of publique offence and disturbance to the Saints The rule of the Apostle will come in here Let the spirit of the Prophets be subjects to the Prophets wee should wait till God will some other way or at some other time have that prevaile in their hearts and consciences of his people which we conceive to be truth and they are now so much offended at There could never be peace continued in the Church if every man must continually upon all occasions have liberty openly to make profession of what he apprehends to be a truth never have done with it though the Church which is faithfull and desires unfeignedly to honour Christ and his truth be never so much against it In divers of these cases the consideration of that Text Eccl. 7. 16. is very sutable Be not righteous over much neither make thy selfe over wise why shouldst thou destroy thy selfe Amongst other things this is included in the scope of the Holy Ghost when you apprehend a thing to be a truth do not think that you are bound all times upon all occasions to the utmost profess practise promote that truth without any consideration of others being carried on with this apprehension it is a truth come of it what will whatsoevâ— becomes of me whatsoever trouble shall follow upon it I must and will professe it and publish it again and again to the death In this you had need look to your spirit in this you may be over-just and make your self over-wise though there may be some uprightnesse in your heart some love to Christ and his truth yet there may be mixture of your own spirit also you may stretch beyond the rule this is to be over-righteous to think out of a zeal to God and his truth to goe beyond what God requires It is true at no time upon no occasion though thy life and all the lives in the world lay upon it thou must not deny any the least truth but there may be a time when God doth not require of thee to make profession of every thing thou believest to be a truth You will say This tends to loosness to lukewarmness to time-serving men pretending and pleading discretion grow loose and remisse and so by degrees fall off from the truth Vers 17. Let men take heed of that too Be not over-much wicked neither be thou foolish As you must be carefull not to goe beyond the rule so take heed you fall not off from it so you may grow wicked and foolish yea very wicked over-wicked God will meet with you there too Wherefore vers 18. It is good thou shouldst take hold of this yea also from this withdraw not thine hand Take both be carefull of thy self in both but especially mark the last clause of the 18. vers He that feareth God shall come forth of them all The feare of God possessing thy heart will help thee in these straits thou shalt by it be delivered from being ensnared by thy indiscreet sinfull zeale and it shall likewise keep thee from bringing misery upon thy selfe by falling as farre on the other hand to looseness and time-serving The fear of God will ballast thy soul even it will carry thee on in a way that shall be good in the eyes of the Lord and of his Saints There is a natural boldnes and a mixed zeal in many who are godly that carries them on in those ways that causes great disturbance to others and brings themselves into great straits and snares and these men are very ready to censure others of nesse and loosenesse who do not as themselves do but this Scripture reproves them shewing that it is not through fleshly wisdome and providing for ease that is the cause others do not as they do but the fear of God in a right way ballasting their spirits God will own his fear to be in their hearts ordering them aright when thy disorderly mixed zeale shall receive rebuke from Christ But doth not Christ say Hee came into the world to witnesse to the truth and is not every truth more worth then our lives That man who in the former five cases wherein profession is shewed to be our duty shall witness to the truth he shewes that truth is indeed precious to him and gives that testimony to the truth that he was born for although in the six latter he shall forbear But when these latter cases shall fall out how shall the truth be maintained will it not suffer much prejudice 1. Christ will not be beholding to mens weaknesses for the maintenance of his truth 2. If every man according to his place to deliver his own soule shall declare observing the rules we shall speak to presently what he conceives to be the mind of God though he shall not either in words or practice continually hold forth the same yet thereby the truth is maintained 3. The truth is maintained by forbearing that practice which those opinions of men that are contrary to the truth puts them upon not doing as they do is a continual witnesse against them and so a witnesse for the truth this is a Christians duty at all times although I must never upon any ground do that which my conscience sayes is in
it selfe sin in the least thing yet I am not ever bound to do that which my conscience says is in it self good as it may fall out in some great things A thing in it-self evill can never be made my duty to do what ever circumstances it may be cloathed with what ever good I conceive may be done by it but a thing in it self good may by circumstances attending of it be such as at this time it is my duty to forbear it so that in not doing it I cannot be charged of a sin of omission of not living according to what my judgment and conscience is convinced of to be truth and good That we may understand yet further our duty of profession so as we may cause no divisions by it let these five rules be considered for the ordering of it First we must be wel grounded in fundamentals before we make profession of other truths seldome or never have you known men who in the beginning of their profession of Religion have laid out the first of their strength in Controversies but that they have vanished come to nothing in their profession Be first well rooted in the faith in the great things of godlinesse â—he absolute necessary things of eternall life and then thy searching into other truths of God which are for thy further edification will be seasonable 2ly Take heed that what thou dost be not out of affectation of novelties which men naturally have itching desires after It is very pleasing to the flesh to convey such things to others to be the first that shall bring to others things which before they understood not whatsoever the things be As there is much wickedness in raising up old errors as if they were new truths so there is much vanity in bringing forth old truths in novell and affected phrases as if men desired to be thought to find out some new thing that yet hath not been or is very little known in the world when indeed upon examination when it is uncloathed of its new expressions it proves to be the same old truth that ordinarily hath been known taught and so the man appears to be no knowing man more then ordinary Take heed of this vanity of spirit in the holding forth of truth especially when in publike you speak of Gods truths speak of them with reverence of the name of the great God as the Oracles of God clearly plainly not in obscure uncouth unknown expressions as the Oracles of the Idols were wont to be delivered in 3. Whatsoever is differing from others who are godly is not to be held forth and professed without serious examination we may venture more suddenly upon those things which are generally received of the Saints but if they be differing then we had need examine them over and over again with a jealous eye over our own hearts and to take heed to our spirits how we behave our selves in such things wherein we are like to go away so much differing from so many of our godly able brethren Wee must take heed of publishing any such things rawly undigestedly lest we wrong the truth of God and make the profession of it become ridiculous If the thing be true to day it will be true to morrow 4. We must not think it enough boldly to assert things but according to the rule of the Apostle 1 Pet. 3. 15. we must give an account 1. with meekness we must not do it in a passionate froward way not with our affections hurrying and tumultuous not after a contentious manner as if we desired victory rather then truth but with quietnesse and composednesse of spirit We must not think it much to bear contradiction from others yea though it should arise to contemptuous carriage against us and with fear that is either in respect of our selves who make the profession or in respect of those before whom we make it For our selves we must not do it in a conceited way not in a high arrogant way with foolish confidence in our selves in our own apprehensions and abilities but with feare manifesting our sensibleness of our own weakness vanity and nothingnes 2. In respect of those before whom the profession is made We must manifest our due reverent esteem of them no unbeseeming behaviour no scornfulness lightness contempt if it before Magistrates especially then whatsoever they are in regard of their persons yet reverentiall respects ought to be given to them in respect of their places and if they be men of worth learning graces publike use in the Church or State that respect that is due to their worth is to be manifested also in our carriage towards them Grace teacheth no man to be unmannerly rude scornfull furious or foolish 5. If you would make profession or practice any thing differing from others who are godly and judicious you should first acquaint those who are most able with what you intend and not go to youths women and weak ones first seeking to promote what you apprehend by possessing your hearts first with it and to get them to be a party for you this is not the way of God If God hath revealed some new thing to you you have some new light that is not yet made known to your Brethren which not only by profane men but I fear by some who are godly is in a profane manner scorned at and it were wel if none of those who pretend it did not give some occasision were not the temptation to the despising of that expression yet you should first goe to those who are most able to judg acquaint them with what apprehensions you have and see whether they cannot make it appeare to you that you are mistaken if not they may confirm you in the truth that you may go on in it with the more confidence If Churches were setled as they ought I should think it very ill for any Minister to preach any thing not ordinarily received by the Saints before they have acquainted other Elders yea some of other Churches with it if out of an eager desire to be formost in venting some new thing they shall do it meerly from themselves they may be meanes to raise and engage themselves in woful disturbances before they are aware That common union and fellowship that there is between Elders and Churches requires mutual advise and consultation in matters of difficulty though to lay a law upon them to advise in every thing be it never so clear would be hard CHAP. XII The sixth dividing Principle What is in it selfe best must be chosen and done not weighing circumstances or references THis brings much trouble to the Churches yea it causeth much trouble in the spirits and lives of many truly godly It causeth men to break the bonds of their Callings of their Relations of their publique Interests therefore certainly it must needs be a dividing Principle Some men whose calling is only to a private employment yet having some gifts and
this they have after grown loose in as great an excesse the other way yea it may be have vanished and come to nothing CHAP. XIII The seventh Dividing Principle It is obstinacy for a man not to be convinced by the judgement of many more learned and godly then himselfe THe making this to be the rule to judg obstinacy by hath in all ages caused great divisions by exasperating the spirits of â—â—en one against another In times of Popery what rage did it raise against men who were most conscientious the generality of men thought they did God good service in persecuting those who would not yeeld to the judgment of others who had the repute of learning and piety and those who were conscientious could not yeeld to their determinations not seeing the truth of God in them and this made the stir VVhile men appear obstinate by the rule of Christ we are not to bear with them and this Principle sets thousands of godly peaceable men in the seat of the obstinate these cannot in conscience yeeld and others cannot but in conscience oppose them what reconciliation then can there be hoped either men must captivate their consciences cause them in a sordid way to bow down to slavery or else there must needs be continuall division and opposition where this prevailes I confesse such a Principle as this is would make for union amongst those who either think they need not or through carelesnesse regard not to searth out truth but with an implicite faith take in all that shall be imposed upon them who think ignorance of Gods mind and conscience slavery to be no great evil this is never urged with violence but either by those who have given up their consciences to be serviceable to the ease and content of the flesh or those who have or hope to have power in their hands to bring others in subjection to them Because the right informing our judgments in this may much conduce to peace I shall endeavour 1. To shew you what due respect is to be given to mens judgments who are learned and godly 2. Yet not so much as to make their judgments the rule to judg men obstinate if they differ from them 3. VVhat then should be the rule by what should we judg a man to be obstiate For the first Certainly much respect is to be given to the learning and godlinesse of men There is a great delusion in many mens hearts that makes them thinke it to be halfe Popery to give any respect to Learning although the abuse of Learning hath done much evill against that much hath been and may be said but I dare avow this that never since the beginning of the world could a man be found to speak against earning but an ignorant man neither is it like nay I may aver it is impossible that any but such will be found to the end of the world Learning hath so much of God in it that it never had nor will have any enemy but ignorance 1. Tim. 4. 13. Give attendance to reading to exhortation to doctrine Ver. 15. Give thy selfe wholly to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be in them And when we see grace added to Learning it should adde much to our esteem of such a man it is the orient pearl in the gold ring it is a great testimony to a way that it is the way of good men Prov. 2. 20. That thou maist walke in the way of good men and keep the paths of the righteous The judgement and counsell of such is to be received with very great respect especially if the eminencie of their grace appears in the tenderness of their spirits that we may see much of the feare of God in them Ezra 10. 3. Now let us make a covenant according to the counsell of my Lord and of those that tremble at the commandement of our God And when not only some few godly men are of this mind but when it is that which God hath sealed in the hearts of the Saints generally very high respect is to be given unto it Wherefore he that differs in his judgment from wise learned godly men had need First spend much time in Prayer and Humiliation before the Lord. There is a notable expression of Basil cited in an Appendix of an Epistle of Luther to the Ministers of Norimberg who were at variance one from another He who will separate him selfe from his brethren had need consider many things even to anxiety he had need break his sleep many nights and seeke of God with many teares the demonstration of the truth 2ly You must even then when you cannot subject to their judgments preserve due reverence in your heart and shew due respects to men of learning and grace according to their worth We have a notable relation of that holy man Mr. Greenham in a Letter of his to the Bishop of Ely in whose Diocesse he lived the Bishop seeking to bring him to conformity objected thus unto him Why will not you yeeld Luther approved of these things are you wiser then he His sober and gracious answer was I reverence more the revealed will of God in teaching that worthy instrument of God Mr. Luther so many necessary things to salvation then I search into his secret will why hee kept backe from his knowledge other things of lesse importance 3ly If those things wherein we differ from the judgments of learned and godly men be not matters of duty they only may bring us to some suffering we should silently yeeld for peace sake and out of respect to them not opposse 4ly In all things wherein you may have any helpe from them you should repair to them and desire to partake of the benefit of those gifts and graces God hath bestowed upon them 5ly In all things wherein you can agree you should be the more carefull to manifest all possible observance and respect to them in blessing God for any help he grants to you by them either in making known his truth to you or at least in further confirming you in it by them 6ly And in what still your consciences will not suffer you to agree with them you are to take it as your affliction and to account that way you are in to want a great lustre and most desireable encouragement in that so many learned and godly mens judgments and practices are against it We are to raise our respects to men of learning and godliness thus high but if we should go so high as to give up our judgment and consciences to them we should in honouring them dishonour Christ yea they would account themselves to be dishonoured Such as are truly godly and wise do rather account it their honor to carry a loving respect to those who differ from them then desire that men should blindfold before they see their grounds follow them Prelaticall spirits indeed account it their honour to force men to be of their mind it is
suddenly cause great stirre and trouble where ever they come The Hebrew word that signifies a fool and that which signifies suddenly rashly is from the same root 3ly When peace sometimes is even concluded and there is great joy in hope of a comfortable agreement rashnesse will suddenly break it without any due consideration O that that promise Isa 52. 4. were fulfilled among us The heart of the rash shall understand knowledge Rash men think they presently understand all that is knowable in such a busisinesse and thence presume to make sudden determinations but as over-hasty digestion causes wind and brings much trouble to the body so over-hasty resolutions to mens spirits and to societies The seventh Dividing Distemper Wilfulnesse I Think I may say in most men Will is the axletree lust and passions are the wheels whereupon almost all their actions are carried Where there is much will though the thing be little about which men contend yet the opposition may be great as a little stone thrown with a strong arme may take deep impression It is a dangerous thing to have mens wills ingaged in matters of difference it is easier to deal with twenty mens reasons then with one mans will A man of a wilfull stout spirit stands as a stake in the midst of a steam le ts all passe by him but he stands where he was What hope can there be of union where there will be no yielding one mans will raiseth anothers set will to will they may dash one against another but not like to close to get into one another A wilful man thinks it is beneath a wise man to alter his way yea it may be he thinks it a dishonour to the truth that both he his profession and the honour of God shall suffer by it when a stubborn self-willednes is taken for a right constancy and setlednesse it is very strong in men but let us take heed of this it is no matter though we go back from our former assertions so long as we go forward to the truth Luther was called an Apostate I am so says he but it is from errour to truth Many times stoutnesse of spirit comes from weakenesse rather then strength there is not always the greatest strength of judgment where there is the greatest strength of will As a mans judgment that is without prejudice is very strong so a mans prejudice that is without judgment is as strong The dullest horses are not always the most easily reigned I know and am perswaded says the Apostle Rom. 14. 14. many men are perswaded before they know those who are perswaded before they know wil not be perswaded to know Mens wills will not suffer their understandings to consider if they doe consider they will not suffer them to be convinced if they be convinced they will not suffer them to acknowledge that they are convinced It is dishonest for a man not to give in his Bond when the debt is paid so for a man not to acknowledg himselfe convinced but stand out against the truth though his conscience tels him it is made clear to him Let men lay down their wils and there will be no hell sayes Bernard So say I take away mens wills and contentions will cease Scaliger tels us the nature of some kind of Amber is such that it will draw to it self all kind of stalks of any herbe except Basiliske an Herbe called Capitalis because it makes men heady filling their brains with black exhalations Thus those who by the fumes of their corrupt wills are grown headstrong will not be drawn by that which draws others But this charging men of wilfulness is presently catched hold of in an abusive way if men wil not yeeld to what some conceive to be right presently they are charged with wilfulnesse and stubbornnesse they do not see because they will not see they are not convinced because they will not We who differ so much from others in things that others thinke to be clear should take heed how we charge others of wilfulnesse who differ from us As it is dishonest not to give in the bond when the debt is paid so it is a cheat to require the bond before the debt be satisfied Men may think and give out they have done enough to convince men when indeed upon examination it will be found to be nothing or far short of satisfying the reasons that are against it if they were their own But when a man may have peace in his conscience that what he holds or does is not through wilfulnesse but constancy of his love to the truth I shall speak to presently The eighth dividing Distemper Vnconstancy IF a man had an art to change his face every day to seem sometimes white sometimes black sometimes ruddy sometimes pale sometimes hairy sometimes smooth sometimes old sometimes yong how unfit were such a man for society this which men cannot do in their faces they doe in the unconstancy of their spirits As our affections and determinations must not be like the Persian Decrees to admit of no alteration so neither must they be such as the Polonian laws are which they say last but 3. days When a thing is so brittle that it breaks as soon as you meddle with it how can you make it joyn there must be som consistency in that which you would fasten to another thing when mens spirits are so fickle that a man cannot tell where to find them how can there be a close O how much are men now differing from themselves in what their thoughts of men and carriage towards them have been though the men concerning whom they thus differ remain the same they were yea the same they appeared to be long since there was sweet agreement in affection loving embracements rejoycing in the presence of one another and yet nothing is known in those from whom their hearts countenances and ways are alienated c. more then formerly was not difference in judgment that was known before Such a change of spirits and carriages in hodly men one towards another hath appeared as never appeared in any age since the world began A great deal of stir there hath been more then formerly yet what are these men otherwise then they have bin many years since Were I to speak to wicked men to charge them of the unconstancy of their spirits I would make use of that similitude I have out of Epiphanius who speaking of the Jewes desiring the coming of the Messias but when he was come they hated him They were says hee in this like mad dogs who first glaver upon men and then bite and devour them But because I speak to many of the Saints I had rather use a softer expression more sutable to the honour that is due to godly men I compare them in their unconstancy towards their brethren which hath caused so great division to the sweetnesse of the ayr in a fair sun-shine morning
suspition of her And Paulus Fagius upon the place says the Jewes had a tradition not only that she should conceive but it should be a man-child if shee had any disease she should be freed and if she brought forth before with difficulty she should bring forth now with ease Let not men therefore who are of publike use having their consciences clear yet because they are under suspition throw off all in an anger Such a temptation many lye under but let them know this temptation cannot prevail but upon the distemper of their hearts the exceeding sinfull frowardnesse of their spirits they should trust God with their names their esteem their honour and go on in their work The only way to deliver themselves from suspition is their constant industry and faithfulnesse in all opportunities of service God puts into their hands and with the more quietnesse of spirit with the lesse noyse they go on the sooner will the suspitions they were under wash off and vanish to nothing God will make their names break forth as the light those weeds having no ground to take root will wither and dye away The tenth dividing Distemper A spirit of contention AS in some there is a strong inclination a vehement impetus to whoredom which the Prophet cals a spirit of whoredome so there is in others a vehement strong disposition of heart to contention these have a spirit of contention these are like Salamanders who love and live in the fire They thirst after the waters of Massah and Meribah their temper is such as if they drank no other drink then w ht was brewed of those waters Contentions and strifes that are as tedious to other men as death are their delight they are most in their element when they are over head and ears in them A contentious spirit will always find matter for contention Prov. 26. 21. As coals to burning coals and wood to fire so is a contentious man is kindle strife they are ready to put their hands to any strife they meet with yet Prov. 26. 17. Hee that medleth with strife belonging not to him is like one that holdeth a dog by the cares Many men have no mettal in any thing but contentions like many jades who are dull in travell they have mettal only to kick and to play jadish tricks If thou hast any spirit any zeal and courage it is pitty it should be laid out in quarrels reserve it for the cause of God to strengthen thee in contending for the truth the publike The eleventh Distemper Covetousnesse THis is the root of all evill then of this there is no greater plague to friendship then desire of money sayes Laelius apud Cicer. A covetous man is witty to foresee wayes of gaine and he is stiffe in holding fast what may be for his advantage Yet know what a stir Demetrius and his fellows made in Ephesus when their profit was endangered they had rather set all in a tumult then let their gain go 1 Tim. 4. 5. Envy strife railings c. perverse disputings of men of corrupt minds destitute of the truth supposing that gaine is godlinesse How will some object against men withdraw from them deprive themselves of the benefits of the gifts of God in them of much good they have heretofore acknowledged they have got by them all merely to save their purses that in a poor pedling way What a stir hath this Meum and Tuum made in the world The sweetnesse of gaine amongst men is like honey cast amongst Beares they will fight rend and tear out one anothers throat for it They that will be eich fall into temptations and a snare and into many and hurtfull lusts 1 Tim. 6. 9 10. They pierce themselves and others too with many sorrowes VVhen divisions arose in Germany upon Luthers Doctrine men of base covetous spirits judging Luther by themselves thought that Luther made all this stir to get gaine Why therefore sayes one do you not stop the mans mouth with gold or silver Another answers Oh this German Beast cares not for money The twelfth dividing distemper Falsenesse NOthing more firmly unites and holds together the Common-wealth then fidelity sayes Cicero Truth is a girdle Stand therefore having your loynes girt with truth Ephes 6. 14. Truth binds and Falseness loosenâ— The Apostle Eph. 4. 25. exhorts to put away lying and every man to speak trueth to his neighbour upon this ground because we are members one of another The Romans esteemed so much of truth for uniting men into societies that they built a Temple to it as to a Goddesse in which Temple all Leagues Covenants Truces and important bargains were made which were so religiously observed that whosoever broke them was held for a cursed damned creature unfit for humane society Rom. 1. 29. Full of envy murther debate deceit malignity A man were better be true to false principles then be false to true ones Those who are false are also mischievous they care not what mischief they do to any so they may but uphold themselves and repair that credite which formerly they had but now through their base falsenesse is crackt and if they have wronged any by their falsnesse they seek to keep such downe if not to ruine them fearing lest their falsenesse should hereafter be revenged and if they cannot get them down by force they will seek to do it by adding yet more falsenesse by flattering them whom their hearts hate and would gladly ruine That Scripture Prov. 26. 28. is very remarkable for this A lying tongue hateth those that are afflicted by it and a flattering mouth worketh ruine Psal 72. 14. He shall deliver their soule from deceit and violence If men who are false cannot compasse their ends by deceit they will seeke to doe it by violence God hath his time to deliver his Saints from both Come Lord Jesus come quickly CHAP. XXI Dividing Practices The first The Practice of the Tongue The second Needlesse Disputes PRovoking bitter language is a great divider An evill tongue in Scripture is compared to swords Arrowes Razors to poyson of Aspes â—ire yea to the fire of hell which sets all the world on fire to wild beasts it is an unruly member that cannot be tamed When a Philosopher saw two women of ill fame talking together he said By this speech the Aspe takes in poyson from the Viper which it seems was a proverbiall speech in Tertullians time he inveighing against Marcion the Heretique Let the Heretique sayes he cease borrowing poyson from the Jew according to the Proverbe the Aspe from the Viper Many men of moderate spirits if let alone yet meeting with men who tell them stories and speak ill of those men that heretofore they had a good opinion of yet now before they have examined what the truth is there is a venome got into their spirits before they are aware their hearts
to doe would have all Christians dwelling together so far as they can to unite into a body but there is no such order of Christ that all that dwell on the one side of the street should be of one body and all on the other of another body if they be more then can joyn into one spirituall corporation they are bound to joyne into severall so as they may best to their own and other Churches edification and if they should fail in this not joyning in the best way that possible might be their sin is against that edification that Christ requires but not therefore the sin of Schisme Who ever they were that bounded Parishes surely they did not so bound them to the greatest edification of the Church that possible might be and yet who will say they were therefore Schismaticks But suppose you have joyned with any company of Saints in a spirituall corporation if you now shall uncharitably unjustly rashly and violently break from communion with them then you contract the guilt of Schisme upon you First the separtion must be from want of charity By faith especially we are united to Christ our head and by charity to one another If a man appeares departing from any fundamentall Article of our faith which joyned him to his Head he is to bee judged an Heretick So by his appearing to depart from that love by which he was joyned in communion with the members he is to be judged a Schismatick If his departure proceeds from his love of God his love to his Saints and his owne soule yea his love to that very Church from whence he departs as sometimes it may witnessing in a gratious way against evill in it he is farre from the guilt of Schisme If you say love is a secret thing we cannot judge of what is in the heart We cannot judge of it while it is in the heart but when it appeares we may You may know whether this or other principles act men or no by their behaviour in their breaking off communion Where this is not bitcernesse pride selfe-ends will soone appear and carry them beyond those principles themselves professe they goe upon Secondly If the cause of leaving communion be just then those who give this cause are the Schismaticks not those who withdraw upon it Thus the Governours of the Church may be the Schismaticks and a private member withdrawing may be free Suarez a great Jesuite in his disputation De Schismate sayes in some cases the Pope may be a Schismatick If Governours shall enjoyne any thing upon the Church or any member that is sinne or if they shall mingle evill in the publick worship so that there can be no joyning with their worship but there must be likewise a joyning with sinne in this case if any withdraw from them they are the Schismaticks not those who withdraw they are fugati not fugitivi The blame of Schisme sayes learned Voâ—tius must not be upon those who forsake such as have forsaken Christ and the ancient faith but upon those who have thus forsaken Christ and his truth When the second Councell of Nice set up Image-worship many thousands could not yeeld to it but were forced to withdraw who was the Schismaticall party there but the Synod and those who joyned with it Yea further if they impose that which is not necessary though in it selfe not sinful and will not beare with the weaknesses of such as thinke it to be evill if upon that they be forced to withdraw in this the Governours are the Schismaticks also the cause of the rent is in them they ought in such things to beare the weaknesses of their Brethren and not imperiously to require of them those things that there is no necessity of If such things be sinne to their Brethrens consciences if they will stand upon it to enjoyne them they lay a necessity upon them to withdraw from them God will not lay the Indictment of Schisme thus Such a one departed from the communion of such a Church because he would not doe what was lawfull to be done but thus You imposed that upon your Brother which there was no necessity of and would not forbeare him in what I would have you forbeare him but caused him by your imperiousnesse and stiffenesse to depart from communion with you It is true sayes God the thing might have been done but it was not necessary it was out of conscience to me that they forbore the weaknesse is theirs but the Schisme is yours This hath beene generally received though it be very false that if a man departs from a Church because he refuseth to joyn with it in that which is not in it selfe evill that this mans departure is Schismaticall Certainly no Grant there is a weaknesse in his conscience and so a sinne he should informe his conscience better but cannot and this inability is not without sinne yet this arises not to that height of sinne as to make that which supposing him to be in this condition is better for him to doe then not to doe to become Schisme especially if he be willing to hold communion with that Church still in all acts of worship wherein he can joyne without sinning against his conscience and continues brotherly love to them as Saints in all the expressions thereof as he is able The first great Schisme in the Church that was caused by the Governours of it was that which Victor Bishop of Rome and those who joyned with him caused by that imperious way of enjoyning Easter to be kept at such a time which you have mentioned pag. 15 16 17. The story of which you have in Eusebius lib. 5. cap. 23. Those who denyed not the lawfulnesse of keeping Easter yet have generally accused Victor and such who so violently urged this upon the Churches as the cause of the Schisme not such who did not conforme to what was enjoyned them because the thing was not necessary and there should have beene a forbearance in it No Governour ought to urge such unnecessary things which are but under suspition by tender consciences if they do the Schisme is justly charged upon them Thirdly where a man cannot have his soule edified in some Ordinances and truths of great moment which that Church whereof he now is shall deny and is in great danger of being seduced to evill he may depart from that Church to another if he does it orderly and not be guilty at all of Schisme love to God and his owne soule is the cause of this not want of love to his Brethren It is a good speech I finde Chillingworth hath what the goodnesse of the man was I know not but in that Treatise of his The Religion of Protestants a safe way Cap. 5. Part. 1. Sect. 61. answering that plea of his adversary against Protestants that communion with a Church not erring in fundamentals upon pretence of erring in other matters must not be forsaken he
false opinion as if he had the malignity of those thousand evill things in his spirit I finde our Divines who have been of peaceable spirits have condemned very much this fastening of dangerous consequences of mens opinions upon those who hold the opinions and yet whose hearts are as much against such consequences as possibly may be deduced from them as any In their giving rules for peace they advise to take heed of this as a thing which makes Brethren who are different in their opinions unlikely ever to become one Davenant sayes It is abhorrent to charity and right reason that any because of consequences from what he holds neither understood nor granted by him should be thought to deny or reject a fundamentall Article which he firmly beleeves expresly asserts and if he were called to it whould seale the truth of it with his bloud Truer and more gentle sayes he is the judgment of that great and peace-making Divine Bucer who sayes It is our part not to look at what may follow from an opinion but at what followes in the consciences of those who hold it The eleventh dividing Practice To commend and countenance what we care not for in opposition to what we dislike WHen such as professe godlinesse shall make much of wicked men shall commend them joyne with them embrace them yea be well pleased with the bitternesse boisterousnesse boldnesse of their daring spirits because there may be use made of them against those men and wayes they differ from this is an evill which brings guilt upon themselves and makes the division between them and their Brethren very great If your hearts be right and your cause be good you need not make use of any thing that is evill to comfort your hearts or to maintaine your cause The Lord will not be beholding to the evill the bitternesse of mens spirits for the furtherance of his cause and why should you God will not take the wicked by the hand neither shouldest thou Are not your spirits strengthned against your adversaries when you see them calling in Papists and all manner of the refuse of men wicked and treacherous Can you thinke that these are the most likely to maintaine the Protestant Religion and the liberty of the Subject Why doe you seek to strengthen your selves by stirring up vile men to joyne with you such as heretofore your hearts were opposite to How comes it to passe you can close so lovingly now You can smile one upon another and shake hands together How comes it to passe you doe rejoyce the hearts of evill men they encourage you and you encourage them Those unsavoury bitter expressions that come from them you can smile at and be well pleased with because they are against such as differ from you blow up that sparkle of ingenuity that heretofore hath been in you lay your hands upon your hearts bethinke your selves is it the Spirit of Jesus Christ that acts us in such a way wherein we are Surely this is not the way of peace but of division and confusion The last dividing Practice The Practice of Revenge WHen any provoke you you say you will be even with him there is a way whereby you may be not even with him but above him that is forgive him Practising revenge is the way to continue divisions to the end of the world such offend me therefore I will offend them and therefore they offend me againe mee againe and I them and so it may run in infinitum they deny mee a kindnesse therefore I will deny them and therefore they will deny mee so these unkindnesses run on endlesly divisions will have a line of succession where will it where can it stop if this be the way of men Paulus Fagius in his Notes upon Leviticus cap. 19. v. 18. sayes If Reuben should say to Simeon Lend me thy Axe and he should answer I will not the next day Simeon hath need of an Axe and he comes to Reuben and sayes I pray lend me your Axe and Reuben answers No you would not lend me yours yesterday the Jewes accounted this to be Revenge There is much more malignity in our revengefull practices one upon another then this Basil invelghing against requiting evill for evill in his tenth Sermon speakes thus to a revengefull heart Doe not make your Adversary your Master doe not imitate him whom you hate be not you his looking-glasse to present his forme and fashion in your selfe Revenge God challengeth to himselfe as his presume not to encroach upon Gods proprietie to get up into Gods seate and doe his worke thou hast enough to doe of thine owne And it is very observable how God stands upon his challenge of revenge as his owne as that which he by no meanes will suffer others to meddle with in those Scriptures where this is mentioned the challenge is doubled yea sometimes trebleâ— as Psal 94. 1. O Lord God to whom vengeance belongeth O God to whom vengeance belongeth So Nahum 1. 2. The Lord revengeth the Lord revengeth the Lord will take vengeance on his Adversaries Heb. 10. 30. Vengeance belongeth to me I will recompence saith the Lord and againe the Lord will judge his people You must not think revenge to be so light a matter How unbeseeming are revengefull practices to Christian profession Many of the Heathens were above such things Plutarch reports of Phocion That when he had done notable service for the Athenians yet was put to death by them but being asked a little before his death whether he had any thing to say to his sonne Yes sayes he that I have I require of thee my sonne that thou never wishest ill to the Athenians for this they doe to me How farre are most of us from this we can hardly passe by an ill looke without revenge but if we conceive our selves to be wronged in words or actions then revenge rises high such things must not be born A Gentleman of very good credit who lived at Court many yeeres told me that himselfe once heard a great man in this Kingdome say He never forgave man in his life and I am moved the rather to beleeve it to be so because I have been told by some other Gentlemen that the same man would when he was walking alone speake to himselfe and clap his hand upon his breast and sweare by the Name of God that he would be revenged hee would be revenged and that she who lay in his bosome was wont to sit alone and sing to her selfe Revenge Revenge O how sweet is Revenge If they get power into their owne hands and are so uxorious as they must needs give way to have things managed according to the will of their revengefull wives what peace what security is there like to be Sir Walter Rawleigh in his History of the World tells of the sad case of the Lacedemonians when Nabis having power in his hands having a wife Apega a woman full of
Paris sent to their King in the yeare 1555. after he had sent forth an Edict requiring great severity against those who differed in matters of Religion They professed to him they did not think his Edict equal and that they could not subscribe to it for say they we see that such severe punishments for matters of Religion render men detestible to the people but their errours abide the same still they are not at all altered in their opinions by severity but for their parts they give their judgements that it were better to go in the old way of the Church which did not propagate Religion by sword and fire but by pure doctrine and the good examples of the lives of their Bishops Let them live piously and teach the word of God sincerely this is the way to root out errours that encrease so fast but if this be not done no Lawes no Edicts of men will doe any good Sleidan in his Commentaries hath set down a Decree of the Emperour King Ferdinando and the rest of the Princes and States that the controversie of Religion should be appeased by none other but by godly friendly and quiet meanes But a few pages after he relates the effect of a Petition of those in Austria for their freedom in Religion to King Ferdinando with an answer of the King to them In which there was this passage That such as shall not like that Religion which the Prince hath chosen may have free liberty to sell that they have and go dwell in another place without any blemish to their estimation To which the Embassadors of Austria reply What discommoditie were herein how heavie and sorrowfull newes this would be to the people who seeth not When they shall heare that they which have been ever most ready to spend their bloud and life for the preservation and dignity of the House of Austria must now forsake their most sweet native Countrey so many yeers inhabited and enriched by their fore-fathers Therefore we admit not that Answer in this behalfe but as we have done heretofore for the honour of God we beseech you that you would suffer us to have no let in this matter c. But you will say What does all this tend to but to plead for an absolute Toleration which you seemed before to be against I answer In quoting these Authors I own not such a judgment that possibly you may think to be in some of them for an absolute Toleration How a Toleration should be limited and granted I have spoke to before but I produce the Authors to this end that the rigidnesse of the judgments of some amongst us that think all differences in religion thot cannot be quelled by argument must be quelled bâ— violence may be mollified I am sure if any of these men go too far one way those which I am now reproving goe as wide another Fierce violence in matters of Religion is dangerous as the Chirurgeons rigorous handling his patients arm breaks that bone quite which before was but out of joynt 6. Some take advantage by them to give themselves to loosenes in their lives it is a time of liberty and they will take their time If times were quiet and settled they would be observed more narrowly there would be means of restraint but in these times every man takes his own way and so will they But know that God takes this very ill at thy hands The more loose others are the more conscionable shouldest thou be the worse the dayes are the more circumspectly shouldest thou walk Ezek. 44. 10. The Levites that are gone from me which went astray when Israel forsook me they shall also bear their iniquity The commonnesse of a sin is an aggravation of it 7. Some make no other use of them then to observe which way there may be advantage got by them how they may sute themselves to this side or the other for their gaine or to drive on some private designe so long as they can make use of the times that run such a way they are for them if the stream turn they can turn too they can tack about to every wind their study is not to help to heale them but to contrive wayes how they may get by them Hence they wrench and sprain their consciences with the quick turnings this way and that way they will be on the sunny side wheresoever it be Cunning heads and corrupt hearts will serve their owne turnes by all varieties of times If they were in Dioclesians time they could be Pagans if in Constantines Christians if in Constantius Arrians if in Julians Apostates if in Jovians Christians againe and all this within lesse then the age of a man 8. Some have their spirits in a base manner subjugated by these divisions and troubles that come upon them they care not what they do or submit to so be it they may have peace they will bow down their backs and consciences they will put themselves and posterity under the yoke of perpetuall slavery so be it they may be at quiet and enjoy their estates for the present no matter what becomes of the publick no matter what becomes of the truth They are content to let all go to betray all for their own private advantage This is beneath the spirit of a man 9. Others are discouraged upon the sight of the great evils that daily â—low from our divisions and are like still to flow their hearts sinke in despaire They call into question whether it be the cause of God that we now undertake When the Temple was building there was no noise of hammer axe or any toole of iron heard in the house while it was in building But oh Lord is our work Temple-work We heare the noise not of hammer and axe but of swords and spears of drumms and cannons of railings and revilings these are dreadfull in our eares but let us not be discouraged for though there was no noise heard in the House yet in preparation for the House there was It may be all we are yet about is only preparatory work for the House of our God If God will use us in this only yet blessed be his name Wherefore though our divisions be many and very evill yet they are not so evill nor many but that there may be hope in Israel concerning this thing For consider It is no new thing for divisions to be in the Church THe Apostle would not have us think it strange concerning the fiery triall he means there of persecution The fiery contentions amongst us are another fiery triall We should not think strange of this neither as if such a thing had befaln us that nevâ—r yet befell any I think for all circumstances it is every hard to parallel but the Church in all ages hath been sorely afflicted with divisions Act. 15. 39. Paul and Barnabas two great Apostles were so divided that they could not keep company together but went one from another in anger
he makes to him of those differences there were between Ruffinus and him with very patheticall expressions to move Jerome to peace When I read your Epistles I pined away with griefe my heart was cold within me for feare Oh miserable oh lamentable condition that we are in You who were wont to be most familiar joyned in the strongest bands you who are wont to lick up the honey of the holy Scriptures now there is bitternesse amongst you Woe is me that I cannot meet you together that I might fall down at your feet and weep my fill that I might beg of you as strongly as I love you sometime either of you for your own sake sometime both of you for eithers sake and especially for the sake of those that are weake for whom Christ died who look upon you with a great deale of danger that you would not in your writings spread such things one against another which though you should agree you could not wipe off from one another or such things as if ye were agreed ye would be afraid to reade Yea many times there was very hot contest between Jerome and Augustine himselfe Sometimes I finde some of their writings one against another to be very sharpe If we can debate things without bitternesse of discord well and good but if I cannot tell you what should be mended in your writings and you tell me what should be mended in mine without suspition of envie and breach of friendship let us meddle no more but favour our healths and lives In after-times when God stirred up a spirit in Luther and others to set themselves against the tyranny of Antichrist to throw off that heavy yoke of bondage the dissentions between the chief publique instruments of God to the Church was very great as Luther and Zuinglius and Oecolampadius and Corolostadius Luther in one of his Epistles sayes that there was no wickednesse no cruelty that Zuinglius did not charge him with And in another Epistle he complains that Corolostadius was more malitious against him then ever any of his enemies yet had been And as for Oecolompadius Luther was so provoked against him as he called him the black Devill We may see what strange corruptions are working-sometimes in the hearts of godly men As for the many sects and rents in and presently after Luthers time they would fill up a large volume to name them with their severall opinions and wayes There is one Schlusselburgius a Protestant Divine that hath gathered the chief of them together in twelve or thirteen severall Books that he wrote about them There is not any one strange opinion amongst us now but you shall finde it amongst them in terminis and that so prevailing as to get a strong party to joyne with it Only I remember not that one that hath taken some who though they acknowledg the Scripture yet think there is no visible Church upon the earth In after-times whosoever shall read Junius his Comment upon Psal 122. will finde the state of the Church in his time miserably distracted and distressed with contentions I cannot sayes he but be exceedingly moved when I thinke of these evills What shall I doe Shall I hold my peace when the Devill has stirred up so great a perturbation has kindled so great a fire Certainly there is such a fire kindled in the Christian world that unlesse God looks from heaven upon us it will consume all the mindes of men are as hearths for this fire upon which sin burns the tongues of men some are the bellowes that blow this fire others as fuell by which this fire burnes more and more That the tongue cannot do to blow up and down this fire that virulent papers do dung-carts of virulent papers that is his expression Yea a great part of the Christian world at this time seems to be rather like the place of the burning of dead bodies then the house of Christs flock are these Shepherds are these the Sheep of Christ whom I see to consume away in their miserable burning Surely they are Shepherds still they are the Sheep of Christ and anointed ones still but many of them in this horrible and deadly burning remember not that they are Sheep or Shepherds And thus he proceeds further in pouring forth his soul in most grivious complaints This fiery triall of dissentions in the Church then is no new thing we are to be sensible of it to account it a great affiction but not to look upon it as if some strange thing had befalne us that never befell the Churches before But you will say How can we do lesse but account it a very strange thing that those who fear God should be thus divided that dogs should snarle one at another is no marvaile but that sheep that those who are godly should do thus this we cannot but wonder at for what reason can there be given for it yea what shew of reason can there be imagined If we consider of things wisely we have no such cause to wonder that godly men in this their estate of imperfection should differ so much one from another as they do For First every godly man prizes and seeks after knowledge others mind little but their profit and pleasure they trouble not themselves about the knowing the things of God except ambition puts them upon it they care not which way truths goe But the Godly man prizes every truth at a high rate worth the contending for to the uttermost rather then to deny it or lose it In the dark all colours be alike but in the light they appeare diverse While the Egyptians were in the darke they all sate still but they moved with various motions when the light brake out upon them when men discusse things and desire to see farther into them it is impossible considering the weaknesses of the best and the variety of mens apprehensions but there must needs be much difference in mens judgements then considering that every thing they apprehend to be a truth their consciences are engaged in it at least thus farre that they must not deny it for a world this puts mens spirits at distance although both be godly both love the truth equally Secondly Godly men are Free-men Christ hath made them so and requires them not to suffer themselves to be brought under bondage they must not cannot submit their consciencee to the opinions determinations decrees of any men living they cannot submit to any as Lords over their faith this others can do as for points of Religion say some let learned men judge of them we will not be wiser then they we will submit and others must submit to what they shall determine this makes quick work indeed of divisions but this those who feare God cannot do they must see every thing they own as truth with their own light yet received from Jesus Christ though they reverence men of greater parts deeper learning yet they have
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
tale of such and such your heart is hot presently but do you understand the matter You begin to make a stirre but can you give account of it Be silent forbeare take heed what you do meddle not in way of strife till you understand where the controversie lyes and that from both parties The fifth joyning Practice Be ingenious 1. do not lye at the catch to take advantages 2. make the best interpretation of things you can IF God should catch advantages against us what would become of us This is most unseemly when men are seeking to finde out truth if then they shall piddle about words catch at phrases get hold of expressions and seek to make their advantages out of them and in this shall be the greatest strength of their answer though this may have a specious shew before men who are willing to receive any thing which makes against what they would have crushed yet this will not abide before the throne of Christ We reade Matth. 4. Christ had a great dispute with the Devill in which he had him at great advantage in his quotation of a Scripture ver 6. He shall give his Angells charge concerning thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stoue This was quoted out of the 91. Psal ver 11. there it is He shall give his Angels charge over thee to keepe thee in all thy wayes Yet Christ did not catch this advantage he did not so much as upbraid him for leaving out that passage which he might justly have done but he answers to the thing Yea Christ might have taken a further advantage against the Devill for the words following in the Psalm are a prophesie of Christ destroying the power of the Devill Thou shalt tread upon the Lyon and Adder the young Lyon and the Dragon shalt thou trample under thy feet Christ did not take the advantage of this neither and upbraid him with it he had enough against him in the thing it selfe he brought It is a signe that men have lesse advantage in the matter when they seek so much to catch at all the advantages they can in the manner of the expressions of those whom they oppose 2. Make the best interpretation of things you can 1 Cor. 13. 5. Love thinkes no evill It may be if you meet with a man in the streets if he stayes not to talk with you if he takes not speciall notice of you you presently think it is his pride his sleighting disregarding you this is the worst interpretation that can be Why is it not possible that it may be thorough multitude of businesse in his head that you know not of May it not be that his eyes and thoughts were another way he did not take notice of your passing by him is it not thus often with your selfe in respect of others Againe perhaps such a man you find not in his behaviour towards you when you are with him looking so smilingly upon you carrying himselfe in that familiar affable way as you expected you presently think and say Surely it is his pride and surlinesse whereas it may be it is because his head is fuller then yours which may afterwards be for your good if you would be but patient a while it may be it is from some trouble of his spirit at that time it may be it is from the temper of his body his constitution or some weaknesse in it at that time if such a faire interpretation may be made why should not an ingenuous candid spirit make it This very exception I find was taken against Basilius Magnus and Nazianzen in one of his Orations in which he highly commends Basil answers it and justifies him It is hard to keep unity love and peace with men who are of exceptious carping dispositions if God were strict to mark what we doe amisse what would become of us God is strict to mark what good there is in his Saints if there be any little good in the midst of much imperfection Gods way is to passe by the imperfection and take notice of the good but our way is often if there be a little bad though but through a very pardonable mistake in the midst of much good to passe by all the good and to seize upon the mistake to make it the seed of contention to brood over it and so beget the brats of contention from it Certainly this ought not thus to be The sixt joyning Practice So farre as Reason and Conscience will give way yeeld to those whom you contend withall THat standing at a distance with those that dissent from us even to the utmost is the way of many but certainly it is a false way God is not in it It may be some yea many will judge this yeelding to be a faire handsome turning about to the other side take heed of such bold censures Is every difference from that rigid stout spirit of thine a warping from the truth a sinfull temporizing for private ends The Lord judge between you and his servants Some men who have been of yeelding spirits in things that God would have them have stood out undauntedly when God hath called them to witnesse to his truth when those who have been stout and harsh in their owne wayes have basely betrayed it when they have beene tryed with greater sufferings Ambrose was a man of a sweet and moderate spirit witnesse amongst other things that notable saying of his If that end of vertues be the greatest that looks at publique good Moderation is of all the most beautifull Ay but I warrant you Ambrose was a man who saw which way the times went he was loth to hazard himself in standing out against men who had power in their hands this temper of his made him thus plead for moderation No Ambrose was a man of an invincible spirit in the wayes of God In all Ecclesiasticall Story we read not of a braver spirit then his contesting with men of power in the cause of Christ For when Theodosius the Emperour had been the cause of a great slaughter in Thessalonica though provoked to it by a sedition there the Emperour a while after comming to Milan where Ambroses charge was after the usuall manner he came to the Church Ambrose meets him and forbids him entrance reproving him before all the people Doe you not know oh Emperour sayes he the barbarousnesse of that vile fact of yours or doe you not remember we have another Emperour above you what bold impiety is thiâ— doe you not feare to bring those feet of yours polluted with the blood of innocents into this holy place or to stretch forth those hands of yours wet yea dropping with blood to take the most holy body of the Lord or to put that mouth of yours which forgetting not onely the clemency which belongs to an Emperour but the justice gave out the sentence for the killing so many innocent men