Ten Sermons Upon Matthew 6:1-4, Sermon 9

Ten Sermons Upon Matthew 6:1-4 · Sermon 9

p. 225THE IX. SERMON.

PRO. 6.14.

He raiseth vp contentions.

IN the former Sermon, to what ends, and by what meanes chiefly the man of Belial doth raise vp contentions. Now it remaineth that we consider the greatnesse of the sinne, the more to driue vsus out of louelove therewith: and next the difference betweene the contentions of the wicked and the contentions of the godly, because it is not simply vnlawfull to contend at all.The greatnesse of this sinne is shewed. Now for the first, the greatnesse of this sinne, namely, of raising vp contentions, and reuiuing of controuersies (after Belials maner) may appeare two wayes. First, by considering what testimony God hath giuen of it (or against it rather) in his word. Secondly, by vewing the scars and harmes (as they say) that this beast hath done: that is, by beholding the blessings that by the meanes of wicked mens contentions are quite rooted vp and destroyed. For the first,11By the testimony of God against it. Pro. 6.16.17.18.Prov 6:16Prov 6:17Prov 6:18 it is sayd in this present Chapter: There are 6. things which the Lord hateth, yea his soule abhorreth 7. the haughty eyes, a lying tongue, and the hands that shed innocent bloud, an hart that imagineth wicked enterprises, feete that be swift in running to mischiefe, a false witnesse that speaketh lyes, and him that raiseth vp contentions among neighbours. Where a man may perceiue by his companions that he is matched withall, what manner of beast the make-bate is: for he goeth to be arraigned in the same line with the haughtie & disdainfull persons, with lyers and murtherers, with men whose dexterity is in doing of mischiefe, and false witnesses, such as put Christ to death, all birds of a feather, beasts of one haire, and whelpes of a litter. All which the Lord sayth he hateth, & abhorreth, & so doth he the contentious person: as if he should say: I do more then hate him, I do hate and abhorre him. To shew, that a full cup of Gods wrath is tempered for such to drinke of. Oh that all contentious Belials had grace to consider well of this, that he might repent: for who can beare the displeasure of a Prince, whose wrath is like vntounto the roaring of a lyon? Much lesse can he sustaine the fulnesse of the Princes wrath, which is death at the least, if p. 226not with all extremity. If none can abide the wrath of a Prince, whose breath is in his nostrils, and hath power but ouer the bodies and goods of men, then who can endure the wrath of the Lord, when in all fulnesse and extremity it shall be powred vponupon him, & shall come with this note also, and signe of extreame wrath, My soule doth hate and abhorre him: all which is spoken after the maner of men, for our better vnderstanding, for otherwise and indeed, in God there be no such passions, nor motions, nor perturbations of mind as there be in men: but these speeches and the like do shew what God in his euerlasting counsell and iustice hath from eternall decreed, and what (according to the sayd decree of his) his Maiesty will execute against the wicked.

The second consideration sheweth the greatnesse of this sin of raising contention.The second thing that sheweth the greatnesse of this sinne, is (as I said before) the consideration of those blessings and benefits whereof contention is the bane & destruction. Yea, if we consider the excellency of those benefits which by contention and her daughters are taken away, we shall see great cause why the Lord doth hate and abhorre him that raiseth vp contentions amongst neighbours. I say, by her & her daughters, for she is the mother of 4. daughters, whereof eueryevery one doth her part in this tragicall and vntimely destruction of those benefits which by them we are depriued of.The daughters of contention. The daughters of wicked Contention are Warre, Sedition, Schisme, and Brawling: and eueryevery one of these bring foorth children like themselues: and whatsoeuer is their meate, bloud is the drinke that they thirst after. Contention is the mother of war, when she commeth among strangers, & goeth betweene nation & nation, beweene Prince & Prince. Of sedition, when she trauelleth at home in her owne coūtry. Of schismes & rents in the body of Christ when she falleth in the Church, about matters of religion, whether they be of substance or of circumstance. And of brawles and vnquietnesse, when she is entertained in families betweene man & wife: & neighborhoods, between one neighbor & another. Whersoeuer they come they are the death of 2. most noble & excellēt vertues, namely, of order & of vnity. Order is a disposing of all things in their right place: for the Lord who is a God of order, and not of confusion, hath set amongst men many differences, and degrees of rulers and subiects: of parents and children: of maisters and seruants: of husbands and wiues: of old and yong, according to the testimony of the Wiseman in Pro. 20.12. The Lord hath made euen both these, Pro. 20.12.Prov 20:12the eare for to heare, and the eye for to see. And mens actions are not well ordered, vnlesse they be well tempered, according to the worthinesse and condition of these degrees. And that cannot be, vnlesse it be done according to the prescript rule of the law of God, which is the head and fountaine of all good order: for he that is the p. 227God of order made a law of order. Now, by cōtention & her impes, Gods order is peruerted: subiects rule, & Princes obey: parēts yeeld to their childrens affectiōs: wiues domineere ouer their husbāds: seruants beare sway against their maisters: and yong men despise their elders. God hath distinguished diuerse members in one body: one from another, & set one aboue another, & placed them all in wonderfull maner. The head as a tower, the eies in the same as watchmē, the eie-lids as windowes for light, the mouth as a doore to let in prouision, the toung as a porter to cal for that which is needfull, & to examine that which is doubtful, the eares as spies to harken & to listen, the hands as seruitours & souldiers, the feet as messengers and porters to carry and recarry, the teeth as grinders of natures prouision, the pallate as taster, the stomach as a cook-roome, wherin all things are prepared againe for the benefit of nature, & the whole body so to be preserued for the benefit of the soule, who sitteth within as a Queene & commāder, with a Princely companie of heauenly attendants called animales virtutes, the powers of the soule: as reason, & vnderstanding, and memory, & will, & affections: and all together seruing God who made them, & doth preserue them, who redeemeth & repaireth them, to the end he may for euer glorifie himselfe in their euerlasting glorification by Christ in his heauenly kingdome. All which being beheld in that order that God hath set thē in, do shew the high wisdom of God: but being either wanting, or abounding, or displaced, they make a man not a man but a monster. As when one is borne without head or eyes, or eares, or hands, or feete, or is borne with two heads, & many eyes, &c. more then nature requireth, or hath his eares where his eies should be & his feet where his hands should be, &c. In like sort God in his lawes hath set downe a rule & measure for euerie thing, which being kept doth make a seemly sight, but being brokē, doth breed a confused and monstrous being, whether it be in Church or cō mon wealth, whether in citie or countrie, in publicke or in priuate. Now contention displaceth all, setting (as it were) the feet vpward, & turning the head downward, placing the mouth where the eares should be, and the hands where the feet should be, & the eares where the eies should be: that is he is a speaker whē he should be a hearer,A strange yet a common monster. he is silent whē he should speake, he is an actour when he should be a beholder, a talker when he should be a doer. So that cōtention bringeth forth no Christans, but monsters. See you one (whether man or woman) cōtending to talke, whē they ought to be silent and to heare others? there is a monster: for then is their mouth where their eares should be. See you a Minister silent, when he should preach? there is a monster in the Church, for his eares are where his toung should be. See you a Magistrate ruled by his officers, who should but p. 228see out of him? he hold a monster in the common-wealth: for then are the eies become head, and all this is a monstrous peruerting of Gods order, and is then commonly to be seene, when wicked contentions hauehave bene raised vp against the truth.

Contention destroyeth vnity.As contentious Belial is the bane of good order, so also is he the destruction of godly vnity, louelove and concord. For whereas Gods order is peruerted & ouerturned, whether in nature or in grace, the minds of Christians cannot chuse but be distracted & estranged one frō another: which is as deformed a spectacle, as to see the members of a mans bodie displaced, or torne in peeces. When S. Luke would set out the fellowship of the Christians in the time of the primitiue Church, he saith: They had all one mind, and one hart. To shew that where diuerse (but especially contrary) minds are, there can be no society, except it be such society as is amongst maried persons, when the one is a Papist and the other a Protestant: they are tyed together indeed, but it is like Sampsons foxes, taile to taile, euerie one looking a contrarie way, striuing (with firebrands at their tailes) to be parted one from another: and therefore they striue to be asunder, because of the fire that is kindled betweeee them, and threatneth to consume them.Phil. 2.2.Phil 2:2 Therefore the Apostle sayth: Fulfill my ioy, that ye be like minded, hauing the same louelove, being of one accord, and of one iudgement, that nothing be done of contention or vaine glorie, but that in meekenesse of minde, euerie man thinke better of another then himselfe. To shew, that if any thing be done of contention and vaine glorie (two miserable companions) we shall both grieue the godly, especially our teachers, and also depriue our selues of peace, and comfortable society.

What true vnity is.But now it may be demaunded: what is Christian vnitie? Surely, it standeth not in ioyning our selues together at a table, to eate, and drinke, and laugh: it standeth not in gaming and holding together (as many do) in sinne and vanitie: nor in a quiet suffering of men to do as they list, without controlment by the Magistrate, and the Minister, or by others that be in office: nor in partaking against the truth, and well affected men in religion: nor in scoffing and deriding (among scorners) honest poore men which feare God (as now adayes such kind of fellowship is counted good fellowship and vnitie:) for that is conspiracie rather then vnitie. But true godly vnitie consisteth in cleauing fast vntounto him, who aboue all things is one, and vnitie it selfe, and that is God, in whom is a Trinitie of persons in vnitie of substance, without whose worship and feare there can be no feare. Therefore sayd Iehu well, when Iehoram asked him if he came peaceably▪ 2. Kin. 9.22.2 Kgs 9:22What peace can that be, so long as the witchcrafts and whoredomes of thy mother Iezabel are yet great and p. 229many? To shew, that where sinne raigneth, there is no peace to be looked for: neither must Gods children be in league with such as liue desperatly in all wickednesse without the feare of God. When Elijah cleared himselfe, and proued Achab to be the man that troubled Israel, he vsed this reason:1. Ki. 18.18. for, thou hast forsaken the Lord, and his commandement. Thou hast forsaken the Lord, Achab: there is vnity gone; and his commaundement, there is order gone. To shew, that they which forsake the Lord and his lawes, are the only enemies to vnity and order, and disturbers of the peace of Gods people. Therefore true Christian vnitie is called the vnitie of the Spirit. Ephes. 4.3.Eph. 4.3.Eph 4:3 To shew that we must (more then need must) hauehave no fellowship with any, but with such as are at vnity with the truth, for the Spirit is a spirit of truth.

Now see what an excellent thing Christian vnity is:The excellency of Christi…n vnity. the name of peace is sweet (saith a learned man:) if the name of it be sweet, how much more is the thing it selfe ful of sweetnesse? as in regard of it selfe and it owne nature, so chiefly in regard of the sweete fruites and effects thereof is it most sweete and pleasant. For, where right Christian vnitie and peace is, there is a comfortable communion of Saints, as we reade to hauehave bene in the Primitiue Church, they met often, and reioyced much. Now what an odious thing is that which depriueth Christians of such a blessing, and blessed meanes of fellowship and great ioy? It is called the band of perfection, Col. 3.14.Col. 3.14.Col 3:14 To shew that a man is but a loose Christian without it, and may easily lose, the graces of the Spirite, that is not bound together with this band. And in another place, it is sayd, put on louelove: to shew, that a Christian is in a manner but naked, and vncomely without it, like a man without his vpper garment. It is like the fruitfull ground, wherein small things will thriue well.Psal. 133.Ps 133 Dauid speaketh of it as of a thing rather to be admired then to be described. It is like a precious ointment that filleth all the house with a sweet smell, yea with a sauour of life, where it is powred out. It is as the beame in the wall, as the foundatiō of the house, as the sinewes in the body, and as the Sunne in the firmament, both profitable and comfortable with his light and his heate. It maketh that strong which was weake: that sweet which was bitter: that straight which was crooked: and that great which was small. It is a large couering and a comely robe, that couereth the multitude of offences.

Now, he that raiseth vp contentions doth but awaken and rouse vp a cruell Lionesse with her whelpes, to teare all these blessings in peeces. He teareth in peeces his brothers best garment, the Churches best garment, the common wealths best garment, and layeth all naked to the scorne and laughter of Cham & his cursed brood. He pulleth the sinewes p. 230of the body in sunder, to the intollerable paine & torment of all the mē bers. He plucketh the beames out of the building, and vndermineth the foundation of Christians ioy. He maketh their fruitfull ground to become barren: he spilleth the sweete ointment, and filleth the place where he commeth with a pistiferous aire. They are the worst people that liue, for they are scorners. Dauid maketh three degrees of sinners in the 1. Psal.Psal. 1.1. Pro. 22.10.Ps 1:1Prov 22:10 and eueryevery one is worse then other: & the last be scorners. Therefore Salomon saith, Cast out the scorner, and strife shall go out, so contention and reproch shall cease. Shewing by his manner of speech, that there is no more respect to be had vntounto a contentious scorner, or a scornefull contender, then to dung which is to be cast out of the dores vponupon the dunghill. Therefore woe be to him that raiseth vp contentions betweene Prince and Prince, as the Pope doth: betweene the Church and her gouernours, as the Popish do: betweene Pastour and people, as Atheists do: betweene man and wife, as make-bates do: betweene neighbour and neighborr, as tale-bearers do: betweene plaintife and defendant,The makebates annoy themselues. as busie bodies and petti-foggers do. Wo be vntounto them (I say) for as they take away the foresayd blessings from others, so also from themselues: they cannot make other to fall, but they must fall themselues: He that diggeth a pit (saith Salomon) shall fall into it, and he that rolleth vp a stone, Pro. 26.27.Prov 26:27it shal returne vntounto him. He that loueth to breake hedges, a Serpent shall bite him. He that pulleth the beame out of the wall, pulleth the house vponupon his owne head. He that wisheth this Sun out of the world, wisheth but a darke and vncomfortable being to himselfe. The contentions of the wicked are like the fight betweene the dragon and the Elephant. The Dragon, he windeth about the Elephants legs, and stingeth his belly, but with the fall of the Elephant he is killed himself. According to this is that which Ieremy speaketh in the person of God: Do they prouoke me to anger (saith the Lord) and not themselues to confusion of faces? Ier. 7.19.Jer 7:19Thus was it with Corah and his contentious company, they contended with Moses & Aron to their owne cō fusion. Thus was it with Absalom, and Seba the sonne of Bichri, who troubled Dauid somwhat,Pro. 24.21. Gal. 5.22.Prov 24:21Gal 5:22 and themselues more. Therefore are we forbidden to meddle or to hauehave any thing to do with the seditious Pr. 24.21. And S. Paule wisheth that they which trouble the Church of God were euen cut off.44The difference betweene the cōtentions of the wicked and of the godly. And so much of the greatnesse of this sin of raising of contention, wherby both order and vnity are taken away.

Now let vsus see whether it be simply vnlawfull to contend or no: & if it be not, then let vsus see the difference betweene the contentions of the wicked, and the contentions of the godly, and what rules are best to be p. 231followed in our contendings, and controuersies: that they may tend to Gods glory, & the maintaining of Gods order & his Churches good. A needful question surely this is: for, whē the wicked would make Christ & his seruāts very odious vntounto the world, they would accuse them of sedition & contentiō. And Paul is accused by Tertullus to be not only a mouer of sedition among the Iewes, but euen therefore calleth him also a pestilent fellow,foreign. yea the plague it selfe, as the Greeke word signifieth. Act 24.5. In like maner are the faithfull Ministers of Christ still vsed, the world continually charging vsus (though vniustly) to be busie bodies, troublesome fellows, enemies to Caesar, sowers of discord, &c. And by no meanes wold they hauehave vsus to deale against sin, but to preach plausible doctrine, foolishly & childishly abusing the saying of S. Paul to Timothy: 2. Tim. 2.24.2 Tim 2:24The man of God must not striue, but be meeke and gentle, &c. But we are to know that to cōtend is not simply euill,Ier. 15.Jer 15 for the Prophet Ieremy saith that he was borne to contend with the whole world: and because he was so accounted, it grieued him, for he cried out in this sort, Wo be vntounto me my mother, that I was borne a contentious man, &c. The kingdome of heauen (saith Christ) is not gotten but by striuing, yea and by violent striuing too, and we are commanded to striue to enter in at the straight gate, Luke. 13.24.Luk. 13.24.Luke 13:24 God is said himselfe to contend with man, whō he made, Gen. 6.3.Gen. 6.3. Psal. 95.10.Gen 6:3Ps 95:10 My spirit shall not alwayes striue with flesh And of the Israelites he saith: Forty yeares hauehave I contended with this generation. Apo. 12.7. 1. Cor. 9.24.1 Cor 9:24And S. Iohn saith that Michael (meaning Christ) had battell with the dragon. And the Apostle Paul saith: So run, that ye may obtaine. So that if we contend against the sins of the world as Ieremy did, & against the diuell as our Captaine Christ Iesus did, & to outrun one another in goodnesse as the Corinthians did, and as we all should do, then our contending is commendable: but so doth not the man of Belial, for he is threatned to be destroyed, because like a make-bate he raiseth vp contentions (as hath bene fully declared before:) to shew that his contending is naught & intollerable. Cain & Abel did both sacrifice, yet not both accepted, because they did not sacrifice both with a like affectiō. So the godly, & the wicked do both contend, yet not both in like maner. The difference standeth in matter & maner, which (being wel considered) will put an end to this controuersie, and shew who be troublers of Israel: this will clearly appeare in the example of Achab & Elijah, the one a king the other a Prophet. 2. Ki. 18.18. Achab saith that Elijah troubled Israel (this was when they wanted raine in Israel, and when Elijah stood against the Priests of Baal.) Elijah againe telleth the king that he and his fathers house are they that troubled Israel. But what is it to trouble Israel? let vsus see:What it is to trouble. surely it is a borrowed speech: for, to trouble, is nothing else but to p. 232mingle and confound together good and bad, vile & precious, corrupt & pure.Simile. As we see in a vessell, where liquor is of diuerse parts and qualities, some thicke, some thin, the liquid & refined standeth aboue, most cleare: the dregs & grosse substāce go downe to the bottom, & there lye pressed downe: shake the vessell, and the dregs rise vp, & all is said to be troubled, that it is hard in that mixture to see which is the one & which is the other. Euen so is it in the Church of God, & common-wealth of Israel: when superstition and impiety are aduanced, which like muddy & dirty dregs should be kept downe: & on the contrary, pure religion and piety, which (like sweet wholesome wine) should be kept aloft, and preserued from mixture, is put downe, & mingled with superstition & humane traditions that be contrary to the word, then all things are sayd to be troubled, and out of order. Now, when things fall out thus, there is great difference betweene the affection & iudgement of the wicked and of the godly. The wicked thinke things to be then at best stay, when they with their superstitions & impieties may preuaile: but the godly (hauing iudgement) are of a contrary mind, knowing for certaine by the wisdom of Gods word, that men are then in greatest danger,When men are in greatest danger. whē the wicked thinke that they are in greatest peace & safety. And then do they that feare God, hold things to be well ordered & in peaceable state, where iustice & holinesse are preferred, & iniquity & profanesse cast out, as they deserue. And to these ends both contend:Achab and Elijah contend. Achab chargeth Elijah to be a troubler & disturber of the Church & common wealth, & standeth stoutly to proue both: for, as touching religion, nothing was more acceptable vntounto that corrupt king (who had sold himselfe to worke wickednes) then the aduancement of idolatry, & with might & maine to maintaine the same. Elijah on the other side, endeuored nothing so much as to draw the people from idolatry, & to set vp the true & pure worship of the true God:Who troubled Israel. therfore Achab said that Elijah troubled Israel. And as for the ciuill state, that was also troubled, because the king wold enioy his kingdom, with the commodities of this life, & ruffle it out in all wealth & abūdance, which was much abated for wāt of raine in the 3. yeares of famine: therfore the kingdom of Israel was troubled, both as touching religion, & also ciuil gouernment: & this is the substance of Achabs quarrell against Elijah. But now marke how the Prophet behaueth and acquiteth himselfe against the king.How Elijah behaued himselfe before the king. He admitteth nothing vnworthy a Prophet & messenger of God: he dealt cōstantly, & defended his ministery couragiously. He did not cast downe himselfe at the kings feet: he did not craue pardon for that which he had done: he did not promise to amēd if in any thing he had displeased the king. Not for that he was proud & arrogant, but because he perceiued the kings accusation p. 233directly to impeach the credit of Gods word, as if the trouble that he complained of, grew from that, & nothing else. Therefore, thou troublest Israel (saith the Apostle) not I, but thou and thy fathers house: for thou hast taken away the true worship of God, & drawest the people to Baal a filthy idoll, by which meanes thou prouokest the Lord against the land: but as for me, I recall them vntounto the God of my fathers, & stand for the lawes of God giuen in mount Sinai. Therefore I am not he that troubleth the land: the controuersie is raised by thy selfe, for thou contendest with God and his word, which I stand for.

In like sort may we also answer all Papists and Atheists,How to answer Papists and Atheists when they call the professors of the Gospell troublesome fellowes. when they call vsus troublesome fellowes. We stand for the true worship of Iesus Christ, and the glory of God: we receiue the holy Scriptures as containing all things necessary to saluation, so do not they: we vse the Sacraments, not in part, but in whole, so do not they: not with any Popish eleuations, or superstitious adoration or kneeling to the Sacrament, as they do: we will not worship idols, or the creature for the Creator, as they do: therefore not we, but they are contentious disturbers of the Church of God. Happy is that Church and common wealth, which is gouerned by the word of God: then vnhappy are those that follow the inuentions of men, & reiect the commaundements of God. It was a strong argument that Elijah vsed, wherewith he brake the kings hart, and made him to yeeld. And in other places of the Scripture also is this word (troubling) vsed in that same sence: as in Iosh. 7.25.Iosh. 7.Josh 7 Achan troubled Israel, because he did (contrary to Gods commandement) take vntounto himselfe (by stealth also) things excommunicate and accursed.Gen. 34.Gen 34 Simeon and Leui also are sayd to trouble Iacob their father, because trecherously they slue the Sechemires, Gen. 34 29.Gal. 1.6.Gal 1:6 I maruell (saith S. Paul) that you are so soone turned away vntounto another Gospell: which indeede is not another Gospell, but some among you trouble you, and intend to peruert the Gospell of Christ. All which places do shew that they are the troublers of Gods Church, which violate Gods commandements, which adulterate his worship, which deale falsly with his couenant, which hinder the course of the Gospell, and labour to draw away men from the louelove of the truth.

Thus then we see, that all are not to be condemned, which hauehave contended, for that in eueryevery contention there are two parts each contrary to other: and if the cause of the one be good, the other must needes be bad. They that defend Gods right, or the Churches right, or their owne right, are not to be called contentious persons, but defendants. And they that complaine of wrong offered to God, or to his Church, or to the common wealth, or to themselues, are not contentious persons, but plaintiues, as p. 234they are termed in law.

Peter Mart. loc. com.But because the Magistrate (as Peter Martyr saith) is Lex animata, a liuing law, and representeth the person of God, therefore he is to be receiued, & obeyed without contending, or resisting, so long as he commaundeth and ruleth by the word of God,How the magistrate is to be obeyed. or by honest and ciuill decrees, not repugnant to the word of God: and in things indifferent also he is to be obeyed, although to some they may seeme grieuous: euen as seruants must obey & seeke to please not only their curteous and gentle maisters, but also those that are froward and hard to please. But if he shall command any thing against the word of God, he is not to be obeyed, for the Apostle sayth:Act. 4.19.Acts 4:19 It is better to obey God then man. And as we ought not in such cases to obey him, so neither ought we to rebell against him, but meekely to submit our felues vntounto such penalties and punishments as he by his lawes shall inflict vppon vsus. Or if he shall giuegive bad example in his owne person, or suffer euill to go vnpunished, we may (hauing a lawfull calling thereunto) and ought, to reproue him for it, or rather to admonish him as a father,Nehe 13.17. as Paule teacheth. Neither can we be iustly condemned for contentious Belials, if in such cases we do lawfully contend against him. Nay more, as impiety must not be obeyed, so it must be reproued, with all zeale and earnestnesse of afaffection (so much as lyeth in vsus) by the examples of Christ, Iohn Baptist, the rest of the Prophets and Apostles, who cannot (without great impietie) be counted raisers of contention, but sowers of peace, and vnitie, by contending for the truth. Moses and Aron troubled Pharaoh, when they told him of his wicked detaining the Israelites. Iosiah, Hezekiah and Asa, good Kings troubled the idolaters, when they suppressed their groues, their images, and their hill Altars. Daniel and his fellowes troubled Nebuchadnezzar when they told him that they would not fall downe before his image that he had caused to be set vp to be worshipped. So Michaiah troubled Achab, when he told him that he should not returne in peace, if he went to warre against Ramoth Gilead. So Iohn Baptist troubled Herod when he told him that it was not lawfull for him to keepe his brothers wife: and all these were (in their time) counted troublesome,Who are now adaies accounted troublesome. seditious and contentious persons. And so are they (in our time also) counted, who reproue the abuses and disorders of Princes Courts, the negligence of Bishops, and the corruptions of their Ecclesiasticall Courts, the couetousnesse of corrupt Patrones, and Nonresidents, the ignorance of idoll shepheards, the lazinesse & idlenesse of others that hauehave knowledge, the cruelty of Lādlords, the biting of vsurers, the vanity of gentlemen, the bribery of officers, the profanation of the Sabbath, p. 235and such like: but what then? He that hath not yet learned, that all mē as they are affected, will giuegive their verdict, hath learned nothing: and he that hath not learned with the forenamed constant souldiers of Iesus Christ to go through honour and dishonour, through good report and bad report for the truths sake: 2. Cor. 6.8. hath learned but a little.2. Cor. 6.8. Tit. 1.9.2 Cor 6:8Titus 1:9 The Minister of Christ must not onelyonly teach sound doctrine (saith S. Paul) Tit. 1.9. but also maintaine the same against gainesayers: to shew, that one cause why the Lord will suffer his truth to be gainesaid, is to trie how his seruants will defend it:1. Cor. 11.191 Cor 11:19 And there must be heresies (saith the same Apostle) that the approued may be knowne. The heresie we know is of Sathan, and a worke of the flesh:Gal. 5.20.Gal 5:20 Gal. 5.20. but the good that commeth thereof is of God, who doth still bring good out of euill, as he did light out of darknes. Ge. 1.9.Gen. 1.9.Gen 1:9 The flint & the steele are violently stricken the one against the other, yet without this violence there will no fire come: they both weare one another, yet the benefite of light doth recompence the losse of them both. There was a striuing betweene Iacob and Esau in their mothers belly, which could not choose but be painfull to their mother, yet without this striuing they could not be born, and the birth of the one (being the Lords beloued) was sufficient cause of ioy to his mother,The truth cannot come forth without striuing. though the other had perished in the birth. The Church militant also is our spirituall mother, in whose body while we liue, there is and will be a strife that the truth may come foorth. It is painefull no doubt to the members of the bodie for a time: yet the birth of truth, the daughter of time, will make a ioyfull recompence for all our sufferings. For a woman in trauell forgetteth all her former sorrowes (saith Christ) for ioy that a man child is borne into the world Ioh. 16.21.Ioh. 16.21.John 16:21 And shall not the spouse of Christ forget all her pain, for ioy that a child of God is borne vntounto the kingdome of heauen? For this cause is the Church militant compared to a woman trauelling in birth,Apo. 12.2. and pained readie to be deliuered. Reuel 12.2. To shew, how eueryevery true Christian should labour, first to beget Christ in others. Secōdly, to conceiue him in himself. Thirdly, to bring him forth, though with much paine and strife in the flesh. And lastly, to bring him vp, and to maintaine the truth to the glory of God. And great reason: for shall we beget children, and not vntounto God?Gen. 29.32.Gen 29:32 Nay rather, say as Leah said, Ge. 29.32. GiueGive me children, and my husband will louelove me: so, giuegive me knowledge, and iudgement, and truth, and zeale, and faith, and louelove, and repentance, and patience, and humilitie, and sinceritie, the fruits of the spirit, and Christ will louelove me: and count it a shame to be barren in the graces of the Spirit: as women in old time counted it a reproch vntounto p. 236them to be barren in child bearing. Amongst many other things which the Lord tooke grieuously against his people the Iewes, this was one: There was no courage for the truth: but for lyes, they hauehave bent their toungs like a bow. Ier. 9.3.Ier. 9.3.Jer 9:3 So we hauehave courage also for eueryevery thing, sauing for the truth. Now to make our dull beast go more liuely, the Lord hath left vsus two spurres to pricke him forward.Two spurs. In one place he telleth vsus, 1that because we are neither hote nor cold, he will spue vsus out of his mouth.Apo. 3.15. Reuel. 3.15. there is one. In another place he saith: that the fearfull 2shall hauehave their part in the burning lake with the dinel and his Angels: there is another. Let vsus thinke of these, and mend our pace: alwaies prouided that we hauehave with vsus, for a comfortable preseruatiue in al our conflicts, and for a foueraign restoratiue in all our faintings, that caueat which Christ hath left vsus in his Gospell:A preseruatiue. Whosoeuer will saue his life, shall loose it: there is the preseruatiue: and whosoeuer shall loose his life for my sake shall find it, there is our restoratiue.A restoratiue. I speake not any thing to animate such tempestuous spirits, that cannot fish but in troubled waters, (and that for frogges too) but to allay the bitternesse of offence, if our waters be troubled by others, while we fish for men. And thus we see how the matter that is contended for, putteth a great difference betweene the wicked and the godly, and sheweth who are to be counted contentious persons, and who not though they do contend.

The manner of contending is to be respected.As there is difference in regard of the matter or subiect of their contentions, so also in regard of the manner of striuing, there is great difference. As Iehu was knowne to be Iehu by the manner of his marching: so the children of God are knowne from the men of Belial by the manner of their contending. The manner of doing a thing ought alwaies to be respected: for oftentimes it either maketh or marreth the matter. A good matter handled after an ill manner is made euill: and a bad matter handled after a good manner seemeth to be good. Wicked Achab in his counterfeit repentance seemeth a good conuert: and Peter with his presumptuous aduenturing vponupon his own strength, had almost marred a good profession.Act. 24.Acts 24 Tertullus with an eloquent Oration clad in colours of modestie, humilitie, and impudent audacitie, seemeth to hauehave a good cause against Paul, when Paul by calling the high Priest a whited wall in his owne reuenge, made more matter against himselfe, and was driuen to pleade ignorance in his owne defence. The wicked are wise to do euill, and in their contentious proceedings do vse great art and skill, to the great aduantage and gracing of an euill cause. And the godly are oftentimes ouertaken in their innocent simplicitie, and through extremitie of vntempered zeale, do p. 237giuegive themselues the foile. The children of this world (saith Christ) are wiser in their kind then the children of light: to shew, that Christians are foiled more for want of godly wisedome then any thing else. Therefore Christ doth bid vsus to be wise as serpents, and innocent as doues: as if he would assigne vsus the doue and the serpent to giuegive in a Christian mans Armes,The armes of a Christian. to teach vsus wisedome & innocencie: & surely they are the fittest armes for a Christian that can be. And these two vertues of wisedome and innocencie are two of the fittest and most necessarie attendants that a man can hauehave to wait vponupon the other graces of the Spirit, and to grace his profession withall. For, so long as they serue him, he shall be sure to do eueryevery man right, and himselfe no harme.The wisedome of the serpēt. The serpēt will beare many blowes on his back, to saue his head which may teach Christians, not to venture their head (as it were) in reuenge of euerie blow: as many do, that for eueryevery trifle will vow to spend their stocke and substance: that will venture their credit, & wearie all their friends, to satisfie their owne minds and peeuish affections.4. Things noted in the doue. In the doue we may obserue foure things. First meekenesse, and that appeareth in her going: for though in flight she be swifter then other birdes, yet in her going she sheweth great meekenesse.11Meeknes Secondly, harmelesnesse,22Harmelesnesse. or innocencie: for she is so farre from rauening and spoile, that Christ maketh her a patterne of innocencie. Thirdly, iealousie:33Ielousie. for none is more iealous ouer her mate and young ones: which may teach vsus to be iealous ouer the glorie of our spouse, and his graces in vsus. Fourthly, mourning:44Mourning. therefore Hezechiah said that in his sickenesse he mourned like a doue:Esa. 38.Isa 38 so should we, (for we hauehave cause) still to be mourning for the decay of Gods graces in vsus, and grieued at the wounds which sin doth giuegive vsus. This mourning and sorrowing for our owne sinnes, and also for the sinnes of others, which lie not in our power to reforme, is so necessarie, that it is made a marke of Gods people, in Ezech. 9.4. Set a marke vponupon the foreheads of those that mourn for all the abhominations that are done in the midst of Ierusalē. Thus then Christians being armed, clothed & prepared let thē go on in Gods name to the battell, & contend with the vncircūcised Giants of the world: but let their wisdom be like the wisdome of the serpent: let them still hauehave a speciall regard to their head Christ, & a special care to defend him in his church: & let their innocencie be like the innocencie of the doue, which is couered ouer (as it were with siluer fethers) with meeknesse, and lowlinesse, harmlesnes, godly iealousie, and continuall mourning for their owne wants, & the faults of others which they cannot reforme. And thus much in generall for the manner of contending amongst the godly, wherein they differ p. 238from the wicked, who care not for Christ, because he is none of their head:1. King. 3.1 Kgs 3 like the harlot that cared not if the child were cut in peeces, because it was none of hers: whose meeknesse is haughtines & stern fiercenesse, bitter crueltie and cruell bitternesse: whose innocentie is spoile and oppression, whose ielousie is only ouer their own glorie, & whose mourning for sin, is reioycing in their owne sin, and in the fall of others.

Speciall rules to contend byNow seeing as we be come thus farre, it were not amisse to set down some rules in more particular manner, to guide poore simple Christians in their zealous and earnest contendings and striuings: in following wherof they may hauehave comfort to their owne consciences: and others may glorifie God for their wise and godly cariage of themselues, to the aduantage of the truth, and the disaduantage of their aduersaries. To which end we are to know, that eueryevery one that contendeth iustly, standeth either for Gods matters, or for mens causes. In striuing about Gods matters, it were good to obserue these rules following: (not that I would bind any man to these: but let eueryevery man as God giueth him experience, impart his godly aduice and counsell for the good of others.) In Gods matters,11In Gods matters. if the controuersie be in publike meetings before many, looke to thy calling: if it be in priuate betweene thee and a few, looke also vponupon what occasion it groweth, and whether it be offred by thy selfe or by others: if by thy selfe, (especially before thy betters) looke how thou fall into it, and vse great modestie (crauing both leaue to speake, and attention to be heard) with submission of thy iudgement vntounto men of iudgement, patiently hearing them also with whom thou contendest, as well as thou art desirous to be heard thy selfe: and especially vse some words of preparation, to draw the minds of the hearers to a reuerent regard of that thou sayest: left it be otherwise a profane contention: and do not as many do, who amidst their cuppes, (when men are earnestly employed in other pleasant and wittie discourses) chop in of a sudden with some great question of Diuinitie, vsing no meane at all to diuert and turne the hearers minds from that veine of mirth whereunto they are setled, vntounto a matter of more grauitie and maiestie, which requireth sober and aduised attention. If the controuersie be occasioned by others, then marke by whom it is raised, and to what end: if by prophane persons, onelyonly to cauill and snare thee, then reproofe or silence is the best answer; according to the counsell of Salomon: Pro. 6.4.Prov 6:4Answer not a foole in his folly, left thou be like him: and yet answer to his folly: that is, as his folly deserueth: lest he be wise in his owne conceipt. If the question ariseth by those that ate sober & godly: then follow S. Iames his rule:Iam. 1.19.Jas 1:19 Be swift to heare and slowe to speake: that is, put not foorth thy selfe, (as the maner of many is:) but let others p. 239first speake, and be thou required to speake before thou speakest. By this meanes also thou shalt the better be able to speake to purpose, and with mor ease to go through with the matters: like him that followeth another when the ice is broken before him. It is good also to looke vntounto thy abilitie, and not to meddle with a matter that is too high for thee: as many do, (because they would hauehave men know that they can say somewhat) when indeed they do but bewray their grosse ignorance and pride. This is Dauids counsell in his owne practise:Psal. 131.1.Ps 131:1 Lord, (saith he) I am not high minded, I do not exercise my selfe in matters that are too high for me. Then obserue order, and auoid confusion: that is, speake in thy turne, and let not many speake together. Take for example the Apostles, who (being assembled in a Councell at Ierusalem about the matter of circumcision, & other points of Christian religion) spake one after another:Act. 15.7.12 &c.Acts 15:7Acts 15:12 First, Peter spake, and then all the multitude kept silence, and then after him Barnabas spake, and after Barnabas, Iames, and all others kept silence. In the next place, looke to the right end of thy contending: and that is fourefold. First, Gods glory. Secondly, truths victorie to the suppressing of errour. Thirdly, thine owne comfort and instruction. Fourthly, the edification of others. To this end auoid all brawling and bitternesse, with vaineglorie and ostentation: and let all things be done in louelove. Lastly, if you cannot agree, submit your selues to the iudgement of some learned men, thy Pastour if he be in place, and of abilitie to iudge, or to some other Preacher with him,1. Cor. 14.291 Cor 14:29 or without him if he be not in place: Let the Prophets speak two or three, (saith Paul) and let others iudge, and the spirits of the Prophets shall be subiect to the Prophets. If the spirites of the Prophets, (that is the Ministers of the word) must be subiect to the Prophets, then much more in matters of controuersie must the spirits of those which are no Prophets be subiect to the learned.

In defending our owne causes,22What to do in our owne causes, &c. or in pleading the causes of other men: First, let vsus be sure that the cause be good, then may we with lesse offence contend about the same, if we hauehave good calling, and iust occasion, with fit oportunitie (as hath bene shewed before:) For many complaine, & contend which hauehave done the wrong: these are like dogges, which first 1bite and then crie: or like theeues which pursue true men: and may be compared to the harlot, who (hauing killed her owne child) contended with her bedfellow about the death thereof,1. King. 3.1 Kgs 3 as though that she had bene 2the death of it. Secondly, if thy cause be good and iust: first, offer peace and agreement, according to the law of warre: if it be refused, seeke still, and with a mind still of embracing peace: yea suffer much, and put vp much wrong. Thirdly, auoid all occasions of contention, (as much as p. 240lyeth in thee by all possible meanes) with great ones: and chiefly take heed, (if thou be a meane person) of hauing too much familiaritie with three sorts of men. First, thy superiours, especially whose hearts are not sure and vpright towards thee:Pro. 23.6.Prov 23:6 Eate not the bread of him that hath an euill eye, (saith Salomon) for as though he meant it, so will he say vntounto thee, eate, eate, when his heart is not with thee: Surely thou shalt vomite vp thy morsels, and loose all thy sweet words. And the poore (saith he) speake with prayers, Pro. 18.23.Prov 18:23but the rich answer roughly. And the rich beare rule, much more whē the poore are beholding vntounto thē: if they borrow, they must be seruants vntounto them.An Embleme of two pots. Remember an Embleme or Parable of the two pottes swimming both in one streame: the one of brasse, the other of earth: the brasse pot offereth great kindnesse to the earthen pot, and saith: come swimme close by me, let vsus go arme in arme, so shall we the better stand against the streame: the earthen pot wisely answered: Not so, for if we two chaunce to hit one against another, (as very like we shall if we be so neare) then my part is like to be the worse, for I shall be broken when thou art whole: therefore either like vntounto like, or else keepe asunder. Secondly, take heede of such as vse to speake faire, and carrie hatred in their hearts:Pro. 26.24.25.Prov 26:24Prov 26:25 For (saith Salomon) he that hateth, counterfeiteth with his lippes, but in his heart he layeth vp deceipt: though he speake fauourably, beleeue him not: for there are seuen abhominations in his heart: that is, many abhominations. Thirdly, auoid as much as thou canst furious angry men: Make no friendship with the angry man, Pro. 22.24.25.Prov 22:24Prov 22:25(saith Salomon) neither go thou with the furious man: (that is, hauehave as little to do with him as thou canst,) lest thou learne his wayes, and receiue destruction to thy soule. Lastly, if thou be wise, and regardest thy owne credite and quiet, contend not with fooles and scorners: that is, with wilfull persons, who will conceiue no reason:Pro. 26.9.Prov 26:9 For if a wise man contend with a foolish man (saith Salomon) whether he be angry or laugh, there is no rest. Many other rules besides these may the wise hearted Christian prescribe both vntounto himselfe and also to others, which by diligent reading, or conference, or experience will daily appeare good vntounto him: all which as he doth gather them, he may (if he please) adde vntounto these. And so much shall for this time suffice, to shew the difference betweene the wicked and the godly in their manner of contending. Happie are ye if ye contend alwaies: and (as the Apostle saith) be earnest in good matters: for that is good: and contend in a good maner, for then shall ye ouercome with credit and comfort, and not be ouercome with griefe and shame.

Now let vsus pray.