Irenicum to the Lover of Truth and Peace, Chapter 27
CHAP. XXVII.
The evill of Diviſions, They hinder much good.
EVſebius reports of Conſtantine, Euſ…b l …. de … Conſtantin.That he was more troubled with the diſſentions of the Church, then with all the warres in his dominions, that he took them ſo to heart, that he could not ſleep quietly for them; yea, although he had a ſpirit full of heroick valour, yet the diſſentions of the Church were ſuch evils to him, as to cauſe him to cry and ſob: Thus he writes in an Epiſtle to Alexander and Arius, Euſ…b l. 2. de v…t. C…n…t.Let me enjoy the dayes in peace, and the nights without mol…ſtation, that the pleaſure which riſeth out of the pure light of concord and quiet life, may henceforth inviolably be conſerved; if it otherwiſe happen, it behoveth us to ſob and ſigh, and to ſhed many a ſalt teare.
What heart that hath any tenderneſſe in it, bleeds not in the ſenſe of thoſe ſore & dreadful heart-diviſions there are amongſt us! The evill there is in them, is beyond what tongue or pen can expreſſe: Take a view of it under theſe three Heads.
1. The good they hinder.
2. The ſinne they cauſe.
3. The miſery they bring.
Firſt, the quiet, comfort, ſweetneſſe of our ſpirits is hindered by diviſions: They put the ſpirit out of tune; men who heretofore have had ſweet ſpirit full of ingenuity, ſince they have intereſſed themſelves in theſe Diviſions, have loſt their ſweetneſſe, their ingenuity is gone. When the Bee ſtings, ſhe leaves her ſting behinde her, and never gathers Honey more; men by ſtinging one another, doe not loſe their ſtings, but they loſe their honey, they are never like to have that ſweetneſſe in their hearts, that heretofore they had, Shall I loſe my ſweetneſſe, ſayes the Fig-tree, and goe to be promoted over the trees? Why doeſt thou not reaſon thus with thy ſpirit? Shall I loſe my ſweetneſſe in contending, to get my will to be above others? God ſorbid. There was a time that both my my ſelfe and others found much ſweetneſſe in the temper of ſpirit; there was nothing but peaceableneſſe, quiet, calmneſſe, contentedneſſe in it, and how comfortable was ſuch a temper of ſpirit! me thought when my ſpirit was in that ſweet frame, all things were ſweet to me; but ſince I have been intereſted in quarrels and contentions, it hath beene farre otherwiſe with me. Prov. 15. 4. Perverſneſſe in the tongue cauſes a breach in the ſpirit. Contentions cauſe much perverſneſſe in mens tongues, and this cauſes a breach in their ſpirits. Your contending coſts you deare: though it were in nothing elſe, yet the loſſe of this ſweetneſſe of ſpirit makes it very coſtly to you. All the wrong that you ſhould have put up if you had not contended, had not been ſo great an evil to you, as this one thing is. There is nothing more contrary to ingenuity then quarrelſomneſſe. It is reported of Melancthon, that when he was to dye he had this ſpeech, and Strigelius at his death had the ſame:Cupio ex hic vit… migrarc propter duas cauſas: ut f…uir deſiderat… conspectu F… lii Dei. & coleſ… Eccleſiae. … ut liber…r…ab im…a nibus & implacabilibus od…is Theologorum. Melchi…r Adam in vita Strigehi. I deſire to depart this life for two cauſes: Firſt, that I may enjoy the deſired ſight of the Sonne of God, and the Church in heaven. Secondly, that I may be delivered from the fierce and implacable hatred of Divines. There was much diſputing, contending, quarrelling in thoſe times, which was ſo tedious to the ſpirits of theſe good men, as it made them the willinger to dye, that they might be where their ſouls ſhould be at reſt. That Saint of God old M. Dod, never loved to meddle with controverſies; he gave that reaſon, He found his heart the worſe when he did. Men ſeldome come away from hot diſputes, or any other contentions, but their ſpirits are altered for the worſe. They finde it ſo, and others finde it in them. If a man has beene abroad, and met with company with whom he hath been contending, his wife, children, ſervants, finde that he comes not home with the ſame ſpirit that he went out with.
Secondly, they hinder the freedome of a mans ſpirit, which a wiſe man ſets a high price upon: the ſtrength of many mens ſpirits is ſpent in contentions, they have no command of them to any thing elſe. When a man is once engaged in a conteſt, he knows not how to get off; Contention is a great ſnare to a man, he wiſhes he had never medled with it, he is weary of it, but knowes not how to come off fairely. I have read of Francis the firſt, King of France, conſulting with his Captaines how to lead his Army over the Alpes, into Italy, whether this way or that way; Amarill his Foole ſprung out of a corner where he ſate unſeene, and bad them rather take care which way they ſhould bring their Army out of Italy back again. It is eaſie for one to intereſt himſelfe in quarrels, but the difficulty is to be diſengaged from them when you are in.
Thirdly, they hinder the good of the body; many men contending with their Brethren are ſo full of ſtomach, that they have no ſtomach, they hinder their ſleep; men lye toſſing up & downe a great part of the night, ſometimes whole nights, muſing, plodding and contriving, how they may make their party good, what advantages they may get of thoſe they contend with. Have the thoughts about the breach ſinne hath made between God and thy ſoul,foreign. broke thy ſleep ſo much as the thoughts of breaches between thee and thy neighbours and brethren? We reade of Moſes, Deut. 34. 7. that he was an hundred and twenty yeeres old when he died, his eye was not dimme, nor his naturall force abated. Some give this to be one reaſon of ſuch a wonderfull preſervation of his health and ſtrength, the meekneſſe of his ſpirit: God witneſſes of him, Numb. 12. 3. That he was the meekeſt man upon the face of the earth. That good old man Mr. Dod came very neere to Moſes in the one and in the other.
Fourthly, they hinder mens judgements: if the water be muddie, we cannot ſee what lies at the bottome. Theſe diſſentions diſturb the medium of our ſight: you cannot weigh gold in the middeſt of bluſtring windes: you cannot conſider and give a judgement upon truth, except the heart be calme. Gregory Nazianzen hath this ſimilitude: As the earth, ſayes he, is fixed to men whoſe braines and eyes are ſound, but to thoſe who have a vertigo in their heads it ſeems to turne round: ſo we are deceived in our apprehenſions of things,Greg. Naz. orat. 14. we have not the ſame judgment of things when we love, and when we doe not love.
Fiftly, they hinder the ſweetneſſe of Chriſtian converſe and communion: you know your communion with the Saints was wont to be farre more ſweet then now it is: ye were wont to have your hearts ſpring at the ſight of one another: Ipſe aſpectus boni viri delectat, ſayes Seneca, The very ſight of a good man delights, the ſight of a godly man was wont to delight us otherwiſe then now it does: you look one upon another now ſowrely, with lowring countenance, and withdraw from one another: your comforts were wont to be double, treble, ſeven fold, an hundred fold, according to that ſociety of Saints you converſed withall; one godly man accounted it the joy of his heart, that he had any thing that he could communicate to another godly man, and the other had the like joy that he had any thing to communicate to him; thus comforts were multiplyed; but now your comforts are ſingle, Oh the ſweetneſſe, the ſutableneſſe there was wont to be in the ſpirits of Chriſtians! Shall I ſay ſutableneſſe? it was a bleſſed oneneſſe of heart: they did as it were exchange ſoules one with another every day; their ſoules did cloſe claſpe one with, and cleave one to another. Oh how did they love to open their hearts one to another! what delight was there in pouring forth their ſpirits one into another! What cheerfulneſſe was there wont to be in their meeting! they eate their bread together with ſingleneſſe of heart and joy, praiſing the Lord. There were no ſuch merry meetings in the world, as the meetings of the Saints were wont to be: They parted one from another with their ſoules bound up one in another; their hearts warmed, enlarged, reſolved, ſtrengthened in Gods waies. But now they cannot meet together but they fall a jarring, contending one with another, and part with ſpirits eſtranged from, ſowred, and imbittered one againſt another: their hearts weakned, and more unſetled in the things of God then before. Heretofore when they were abſent one from another, yet the remembrance one of another was joyfull; but theſe dayes ſeeme to be gone. Where is there that opening of ſecrets one to another as formerly? every one is afraid of another. What ſweet viſits were there wont to be? what bearing one anothers burdens? what heart-encouraging Letters? It was with the Saints as in Tertulli…ns time,…. Chriſtians called Brethren, and were ready to dye for one another: but now they are burdens to one anothers ſpirits, they bring evils one upon another. Thoſe who heretofore were forward Profeſſors, whoſe ſociety was onelyonly amongſt the Saints, now they can ſuit well enough with thoſe who are carnal, they cloſe with them, their converſe is moſt amongſt them. Oh Lord, what fire is it that is kindled amongſt us! The nature of fire is, Congregare homogenea, & ſegregare heterogenea, to gather things of a like nature together, and ſeparate things of a different: but our fire does quite contrary, it ſeparates things that are Homogeneall, and joyns things Heterogeneall. Surely this is no other then the fire of hell.
Sixthly, they hinder our time. Abundance of time is ſpent about our diviſions, which we are not able to give account to God for. When men are engaged in contentions, they will follow them night and day, whatſoever buſineſs be neglected, to be ſure that muſt not: yea the choice of our time that was wont to be ſpent in meditation, reading, prayer, is now ſpent in contending and wrangling. Thoſe retired times that we were wont to converſe with God in, are now ſpent in the workings of our thoughts about our diviſions; and when we come abroad then a great part of our time is taken up in going firſt to this body, and then to the other, to help forward and foment matter of diviſion. Of all the time of a mans life, that time that is ſpent in lawing and quarrelling is the worſt, and happy it were for many that it might not be reckoned amongſt the days, weeks, or moneths of their lives.
Seventhly, they hinder our prayers. If two or three agree together touching any thing they ſhall aske, it ſhall be done for them by my Father, ſayes Chriſt, Mat. 18. 18. 1 Tim. 2. 8. I will that men pray, lifting up their hands without wrath. When Daniel was in a ſtrait, he goes to his companions, and deſires them to lift up prayers to God for him, Dan. 2. 17. There was a a ſweet agreement between them. Hence their ſtock and trade in prayer went in common, but diviſions do exceedingly hinder prayer, either one with another, or one for another. 1 Pet. 3. 7. the Apoſtle giving rules for a peaceable loving life between man & wife, the woman muſt be meek, and the man live with his wife as a man of knowledge; and they muſt walk together as the heires of life. Why ſo? That your prayers may not bee hindred. Private contentions in families are great hindrances of family-prayers: So our publick diviſions and contentions are the great hindrances of the prayers of Chriſtians in a more publick way. How were they wont to pour forth their hearts in prayer together? then their hearts cloſed, but now it is otherwiſe. Men do not walk now together as the heirs of life, therefore their prayers are hindred. God accepts not of our gift, if we offer it when our hearts are at a diſtance from our brethren. When breaches continue, and we are not reconciled, you know Chriſt requires us to leave our gift at the Altar till reconciliation be made. It is the Spirit of God in the Saints that is the ſpirit of prayer: now Gods Spirit is a Dove-like, meek, quiet, and peaceable ſpirit.
Eighthly, they hinder the uſe of our gifts: When Veſſels are ſowred with vinegar, they ſpoil liquor that is poured into them, they make it good for nothing: Many men have excellent gifts, but they are in ſuch ſowre vinegar ſpirits, that they are of little or no uſe in Church and Common-wealth.
1. In theſe times of diviſion, many men exerciſe their gifts and parts in little or nothing elſe but in matters of diviſion; do you think that God hath given you ſuch parts for no other end but this?
2. They have no hearts to impart to their Brethren their gifts in counſelling, admoniſhing, ſtrengthning, comforting: No, their hearts are eſtranged from them, they care not to have any thing to do with them: but do you think, that you are ſo far your own men, that you may keep in, or imploy your talents as you pleaſe? Are you not the Stewards of Chriſt, are they not given to you for the edification of your Brethren, as well as for good to your ſelves? Can this ſatisfie your conſciences? ſuch a one differs from you, he hath angred you, therefore though you have opportunity of being uſeful to him, yet you refuſe it, as if it were at your liberty to lay out your abilities for good, or not, Certainly, this is not according to the mind of Chriſt. 1 Cor. 12. 7. The manifeſtation of the ſpirit is given to every man to profit withall.
3. If you do make uſe of your gifts for the good of others, yet diſſentions between you will hinder the profit of them, you are not like to do any good by them, except they be carryed on by the oyl of love, they wil not ſoak into mens hearts. When did you ever know a wrangling contentious Miniſter (though his gifts were never ſo excellent) do good amongſt his people? And what comfort can a man have of his life, if he be laid aſide by God as a uſeleſs man?
4. Theſe diviſions cauſe men to make the gifts of others uſeleſs to themſelves, whereas God puts opportunity into mens hands, to get much good by thoſe excellent gifts their Brethren have, yet if there be any difference between them, either they will not acknowledge the gifts of GOD in them, or otherwiſe they have no mind to receive from them that good they might have, becauſe their hearts are not with them.
Ninthly, they hinder our graces; how little of God and Chriſt, little ſpiritualneſs appears in Profeſſours of Religion ſince theſe rents and diviſions have been amongſt us, in compariſon of what in former times hath appeared. As the members of the body (ſayes Auguſtine) are not quickned, except they be joyned, ſo even the members of Chriſt do not receive of the quickning vertue of Chriſt, except they be joyned: Here is the reaſon of the deadneſs, coldneſs, emptineſs, barrenneſs, vanity of your ſpirits, you are not joyned: O where are the heavenly Chriſtians that were wont to be, thoſe humble, thoſe holy gracious ſoules, who lived by faith, who were able to deny themſelves, their whole lives were nothing elſe but a continuall exerciſe of ſelf-denyall, who were not onelyonly patient, but joyfull under afflictions? Where are thoſe watchfull Chriſtians who walked cloſe with God, who enjoyed ſuch ſpirituall communion with him, as made their faces ſhine in their holy heavenly converſations? Where are thoſe tender, broken-hearted Chriſtians that were wont to be, who lived upon the Word, to whom the Word was more ſweet then honey and the honey comb? Now there is another kind of face of Profeſſours of Religion, as if there were godlineſs in theſe dayes, not of the ſame kind with that which was formerly. If our fore-fathers, who were the moſt holy and gracious, ſhould riſe againe, they would not own thoſe for Profeſſours of Religion who now make a great noyſe, keep a great ſtirr about Religion, as if they had got up higher then their fore-fathers had, and yet are looſe, vain, frothy, falſe in their way. Certainly, thoſe holy, gracious Saints, whom theſe new Profeſſours ſleight, were they alive, they would abominate them, as the great diſgrace of, and diſhonour to Jeſus Chriſt and his Saints.
Take but away their diſputes, and for any elſe, how empty and dry are they? If they ever had any grace, it is under a deal of rubbiſh, we cannot ſee it, and can theſe men be any other but an empty vine, ſeeing their hearts are ſo divided? The graces that they ſeemed to have had, are quite blaſted; and if there were any in truth,Pli…y Nat. hiſt. l. 9▪ …. 35. they are exceedingly weakned; Vinegar will diſſolve Pearls. Pliny tells of Cleopatra Queen of Egypt, that in her wanton bravery, at a Supper ſhe made for Marcus Antonius, ſhe diſſolv'd a Pearl in Vinegar, and drank it off, and prepared another, both which were valued worth neer five thouſand pounds: Oh the many precious Pearls worth thouſands of gold and ſilver, that are diſſolv'd by the Vinegar ſowreneſs of mens ſpirits in theſe ſharp diſſentions that are amongſt us!
Our Diviſions hinder the breaking forth of the luſtre, the ſhine of Religion in the beauty and glory of it.
The fire of our contentions raiſes ſuch a ſmoak, that it all beſmothers us, it takes away our comlineſs, it makes us look black, no amiableneſs appears in the wayes of Religion to convince men of the excellency of them. Scratch'd faces, rent and torn garments we account a ſhame to us; diſtracted, divided ſpirits, rending and tearing one another, and from one another in our divided wayes, O how uncomely doth it render us,Bidul…h in his travell to Jeruſalem. p. 98. and that profeſſion of Religion that we take upon us! The Turks were wont to wonder much at our Engliſh men for pinking and cutting their clothes, counting them little better then mad men, for making holes in whole cloth, which time of it ſelf would tear too ſoon: the cuts, rents, ſlaſhes that are in our ſpirit, in our diviſions at this day, are much more uncomely, and may juſtly render us fooliſh and mad in the eyes of all that do behold us.
Our Diviſions hinder our ſtrength; If you untwiſt a Cable, how weak is it in the ſeverall parts of it? a threefold cord is not eaſily broken, but a ſingle one is: Divide a ſtrong current into ſeverall rivelets, and how ſhallow and weak will the courſe of the water be? That act that Plutarch reports to the King of Scythia, Scilurus, toward his Sons hath been very famous, to ſet out how diviſions weaken whereſoever they are; he ſayes he had eighty Sons, and when he was near death, he cauſed a bundle of Arrows to be brought and given them one by one, bidding each of them to break it; they all anſwered, it was impoſſible for any man to do it;Plutarch in Regu… & I…p… rat. apoth. Stob. Serm 82. then he cauſes the Arrows to be taken out one by one, and bade one of his Sons break them, this any of them could eaſily do; upon this he ſpeaks to his Sonnes thus, If ye agree together, ye ſhall abide ſtrong and unconquerable; but if ye divide your ſelves, contending one with another, ye will be weak and eaſily overcome.
They hinder our doing good in publick; that which concerns many, muſt be done by many: But how can two, much leſs many, walk together, if they be not agreed? that which one does, the other ſeeks to undo: Now although God can turn whatſoever is contrary to his work, to the furtherance of it, yet man cannot do ſo. When God would hinder the work of building Babel, he comes down and confounds their tongues, ſo as they could not joyn together in it: Thus when the Devill would hinder the work of Jeruſalem, he knows no way more likely then by dividing the hearts of thoſe who are employed, if he can poſſibly, that thereby he might bring confuſion.
They hinder our own ends; none are more croſſed in their ends and deſignes, then contentious people; we have not the mutuall benefits of one anothers Eſtates, Houſes, the many ways of accommodation and help for one another, as heretofore we were wont to have; now every man ſhifts for himſelfe; ſcarce any man who knew what the heartineſs of friendſhip meant, enjoyes thoſe outward accommodations as he was wont.
They hinder the bleſſing of God, Pſalm. 133. The Pſalmiſt commending the love of Brethren concludes, There the Lord commanded the bleſſing, even life for evermore. There! that is, where the love of Brethren is, there is a bleſſing, a bleſſing commanded by God; it comes with power, and this no leſs then life, and this life for evermore. God dwels in Salem, ſayes Luther, not in Babylon; where there is peace, not where there is confuſion.
Laſtly, yea they hinder all good. They are like the Torrid Zone, nothing can proſper under it. When the Dog-ſtar riſes no plants thrive as an other times. When a fire is kindled in a Town, the bels ring backward. When fires of contention are kindled in places, all things go awke. There is little joy in any thing.
Thus you ſee how great evill there is in our diviſions in reſpect of what good we loſe by them: now then conſider whether it be poſſible that any gain we can get by them can recompenſe this loſs; can any thing got by them quit the coſt? But if it could be ſuppoſed our loſs may be recompenſed, yet I am ſure nothing can countervail the evill there is in them, in reſpect of the ſinfulneſs of them. That is the next head.