Irenicum to the Lover of Truth and Peace, Chapter 29
CHAP. XXIX.
The wofull miſeries that our diviſions bring upon us.
THey are themſelves fruits of the curſe, therefore there can come no other but curſed fruits from them, except God, contrary to their nature, be pleaſed to over-rule them, which he only is able to do. It was the curſe of God upon the ground, Briars and thorns ſhall it bring forth; It is no leſſe curſe of God upon mens hearts, that they bring forth ſuch briars and thorns, by which they tear one another.
Firſt, our diviſions provoke the wrath of God againſt us; though the wrath of man accompliſheth not the righteouſneſſe of God, yet it may accompliſh the wrath of God. Eſay 9. 21. Manaſſeh againſt Ephraim, and Ephraim againſt Manaſſeh, and they together againſt Judah; for all this his anger is not turned away, but his hand is ſtretched out ſtill. When we are thus one againſt another, the anger of God is not turned away from us, we may feare his hand will yet be further ſtretched out againſt us; ſo long as our wrath one againſt another continue ſo hot, certainly Gods wrath is not appeaſed.
We read of Abraham, when he was about ſacrificing Iſaac, he found a Ram entangled in the bryars, which God had prepared for him to be a ſacrifice: We are this day entangled in the bryars, and we know not how to get out, it is a ſigne that we are prepared to be a ſacrifice even to the wrath of God.
Secondly, by them we ſerve the deſignes of our enemies; what would they have given when they firſt divided from us, to have procured ſo great diviſions amongſt our ſelves, as have been, & yet are? If a Million would have purchaſed them, rather then they ſhould not have been, they would (no queſtion) have given it; I am ſure they further their deſignes more then many Millions would have done:
Hoc Ithacus velit, & magna mercentur Atridae.
We have often ſaid that ſome who have kept at the Parliament have ſerved the deſignes of the King and thoſe about him better then they who were with him. Certainly thoſe who foment diviſions amongſt us, do ſerve our enemies turne more then many that are with them. When in our contentions our ſpirits riſe one againſt another, and we reproach one another, we do not conſider, foreign. Naz. Orat. 14.ſayes Nazianzen, how unſafe it is to put weapons into our enemies hands. Yea he thought in his time, though neer thirteen hundred yeers ſince, the diviſions of the Churches to be a great means to further and haſten the comming of Antichriſt: for ſo he ſayes in the ſame Oration before quoted, I verily fear leſt Antichriſt ſhould come ſodainly upon theſe our diviſions, foreign. Naz. Orat. 14.and leſt he ſhould take the advantage of theſe our offences and diſtempers to raiſe his power over us. Let thoſe therefore who cry down Antichriſt ſo much, cry down diviſions alſo, leſt they prove to ſerve the deſignes of Antichriſt in a very great-meaſure, though they think not ſo.
Thirdly, by theſe we make our ſelves a ſcorn to our enemies. Hoſea 17. ult. The rage of their tongue ſhall be their diviſion in the land of Egypt. When Malignants hear our rage one againſt another, we are a deriſion amongſt them; theſe Egyptians jeere us, they contemne us, and all the power we can make againſt them. I find in one of Melancthons Epiſtles, a ſtory of one Beſſarion, exhorting the Princes to concord, that they might joyne againſt the Turks he brings in this Apologue: There was a war between the wolves and the dogs;Bellum erat inter lupos & canes; cumque nunciatum eſset lupis venire ingentem exercitum canum ad lacerandos lupos, miſsus est ſpeculator unus ex vetulis lupis, renuntiat eſſe quidem multitudinem canum longè majorem quam luporum, ſed benê ſperandum eſse quia v…derit multas eſse diſſimilitudines col…rum in canibus, hac voce confirmati lupi diſſimiles facile pelli poſse sperebant. Melancthon. Epiſt. 108. news came to the wolves that there was a h…ge army of dogs comming againſt them, intending to tear them in pieces; the wolves ſent an old wolfe out to be a ſcout, he comes and tells them there were indeed a great company of dogs more then themſelves were, but they need not fear, for he perceived they were of different colours: Upon this the wolves made nothing of them, accounting it an eaſie matter to deale with them who were ſo differing amongſt themſelves. In the ſame manner, ſayes Melancthon, doe Staphilus, and Caniſius, and others of the pogiſh faction, triumph in reſpect of us; upon which he folls to prayer, That the Sonne of God, the Lord Jeſus Chriſt, would governe them, and make all in our Churches to be one in him.
Fourthly, yea by theſe we are like to be made a prey to our enemies. Here many ſad ſtoryes might be told you of the prevailings of enemies againſt divided people. The diviſions of Iſrael at this time made them a prey to their adverſaries, which you may ſee cleerly if you read 2 Kings 17. afterwards the diviſions of the other tribes made them a prey to the Romans. When the Turks have prevailed over Chriſtians, do not all ſtories tell us it hath been through the diviſions of Chriſtians? When Normans, Danes prevailed in England, it was by the advantage they had of our diviſions; if we will ſtill divide and contend, our condition may prove to be like two birds pe…king at one another, in the mean time the Kite comes and catches them both away.
Fiftly, if God ſhould free us from our enemies, yet we are like to devoure one another, and this is a greater miſery then to be devoured by the common adverſary. Gal. 5. 15. If ye bite and devour one another, take heed ye be not conſumed one of another. What biting and devouring was this? It was not in an open hoſtile way, they did not take up Arms one againſt another, but by their different opinions and contentious carriages in matters of Religion. Their differences in the matters of Religion were very great, Non de finibus, ſed de haereditate, not about the bounds, but the inheritance it ſelfe; yet unpeaceableneſſe and violence in their carriages one towards another, though the matter of their difference was ſo great, is condemned and threatned by the Apoſtle. Do not our Adverſaries ſay, Let them alone and they will devoure one another? God gives us good hope that he will deliver us from our enemies; but the hearts of many godly and wiſe men tremble within them, fearing leſt that wolviſh diſtemper of ours ſhould feed upon our own fleſh, when the matter that it had to feed upon from without is taken away.
Sixtly, if we ſhould not devour one another, yet being thus divided, we are like to periſh of our ſelves, as thoſe Inſecta, which after they are cut aſunder, yet the ſeverall parts live, they wriggle up and down a little while, but they cannot hold long. So it is like to be with us; except we joyn we cannot live.
Seventhly, theſe diviſions are like to make many miſerable indeed; for if God be not mercifull to them, and that ſoon, they are like to be ſuch a rock of offence, as to ſplit them, upon which they are running; they are in very great danger to make ſhipwrack of their conſciences, yea I fear ſome have done it already; if it be not ſo, the Lord be mercifull to them, and prevent it. The ſpoiled houſes, the torn eſtates, the maimed bodies of men cauſed by our diviſions, are ſad objects to look upon; but the broken, maimed, ſpoiled conſciences that theſe have cauſed, and are like further to cauſe, were and yet are like to be objects before us to be lamented with tears of bloud. This ſhipwrack of conſcience it may be is not felt now, but it will prove horrour of conſcience hereafter.
Eighthly, they are like to lay a foundation of much evill to poſterity, this conſideration is almoſt as ſad as any. We think it a great evill that Kings children ſhold be brought up in the ſight of bloud, that they ſhould be in danger to have principles of cruelty or tyranny infuſed into them in their tender age; we are afraid leſt the muddy water they drink now ſhould breed diſeaſes in them that may break out afterward. Surely it is a great evill alſo for the children of the Church, to be brought up in the ſight and exerciſe of diviſions in matters of Religion; that that knowledge of Religion which they now take in, ſhould be as troubled waters full of ſoyle. In the beginning of this Parliament there was as hopefull a generation of young ones comming up as ever the Sun ſaw, but many of them have loſt their lives in this publique Cauſe; God will certainly take a valuable conſideration at the hands of the adverſaries for their blood eſpecially; we have cauſe to bleſſe God for them: God made uſe of them to ſtop the rage, the overflowing of the proud adverſaries upon us; they have ſerved their generation, and have been more uſefull in it, then others who have lived 70. or 80. yeers formerly: but for thoſe who are preſerved, theſe diviſions in the things of Religion have ſpoiled many of them, they are carryed away with ſuch a ſtrange kind of ſpirit of error, of conceitedneſſe, folly, wilfulneſſe, bitterneſſe, licentiouſneſſe, and boldneſſe, that their hopefull beginnings are loſt, ſo that the next generation is like to reap very ſowr, bitter, and unwholſome fruits of theſe our quarrels and contentions. By what hath been ſaid you may ſee why the Spirit of God, Prov. 6. 19. puts the ſowers of diſcord amonſt thoſe whom God hates: What the harveſt of ſuch ſeed is like to be, we ſhall ſee in the next Head.
Aggravations of the miſery that comes by our diviſions.
FIrſt, our miſery is the greater, becauſe it is ſtill increaſing; Diviſions make way for diviſions; we beat our brethren till they cry, and then we beat them becauſe they cry, is not this hard dealing? We read in our Chronicles that thoſe who were born in England the yeare after the great mortality 1349. wanted ſome of their cheek teeth;T. Walſingham in eodem anno. if we ſhould judge of mens teeth by their biting, one would think that now men had more teeth, or at leaſt farre ſharper then they were wont to have; there was never ſuch biting as now there is. Yet thanks be to God this increaſe is not in all places, not in our Armies; time was when we were much afraid of diviſions there, but now we hear they are comfortably united, Dividing terms are not heard amongſt them as formerly; though there be differing judgements, their hearts and armes are open one to another, they love one another, they are willing to live and dye one with another. The bleſſing of the Almighty be upon you; go on and proſper, the Lord is with you; he hath done great things by you, and delights to uſe you in great ſervices, for the honour of his Name and good of his people. You have had, and have the prayers of the Saints, they bleſſe you, and bleſſe God for you. Souldiers united in love, and hating that which is vile, are exceedingly ſtrengthned in valour.
Plutarch reports of a Theban band that were but three hundred, yet were the moſt terrible to the enemies, of any, and did the greateſt ſervices: They were called the Holy Band, becauſe they hated diſhoneſt things, and were willing to venture their lives for honeſt cauſes, fearing diſhonourable reproach more then honourable danger. But though this was one cauſe why it had that name,Plutarch in the life of Pelopidas. yet Plutarch thinks that the firſt cauſe why it was called the Holy Band, was from their intire love one to another. By the ſelfe ſame reaſon (ſayes he) that Plato calleth a lover a divine friend by Gods appointment, Theſe Thebans, together with other of their Countreymen, had a great power of the Lacedaemonians to reſiſt ſuch a power as the Athenians, for feare of it, left off to protect them, renouncing that league that they had before with them. Every man, ſaid the Thebans, were undone. But theſe deſpiſed Thebans meeting with the Lacedaemonians about the City of Tegyra, where according to the compute of ſome they were ſixe to one, and a warlike valiant people, one came running to Pelopidas the Captain of the Thebans, ſaying, Sir, we are falne into the hands of the Lacedaemonians. Nay, are they not falne into ours? ſayes Pelopidas. And ſo it fell out, for they utterly routed them. In all the warrs that the Lacaedemonians ever had, as well with the Grecians as with the barbarous people, no Chronicle ever mentioned that they were overcome by any number equall in battell. Whereupon theſe Thebans grew ſo terrible to their enemies, that none durſt for a long time encounter with them. After this battell Pelopidas would never ſeperate them one from another, but keeping them together he would alwayes begin with them, to give a charge in his moſt dangerous battells. Yet notwithſtanding all this ſervice they had ill requitall from the people, for when their Captain Pelopidas came home, they ſtirred up a party againſt him, that ſought to break him, though they could not prevaile. It is farther reported of this Band, that it was never broken nor overthrowne till the battell of Choeronea, where it ſeems they had ſome added to them. And ſee what love and valour will doe in an Army unto death. Philip taking a view of the ſlaine bodies there, he ſaw foure hundred dead on the ground, one hard by another, all of them thruſt thorow with Pikes on their breaſts, and being told that it was the Lovers Band, he fell a weeping for pitty, ſaying, Woe be to them that thinke theſe men did or ſuffered any evill or diſhoneſt thing.
Ever ſince our Armies have been united, God hath wonderfully bleſſed them. Shall men of warre be at peace? and is this comely? and ſhall men of peace be at warre? how uncomely will this be? Yet ſo it is, The ſeeds of diſſentions never ſprung up more againſt us then of late they have done. The ſpirits of men ſeeme to be heat and ready to boyle one againſt another in this City more then heretofore they have done. The Lord hath made London a bleſſing to the whole Kingdome, and the neighbour Kingdomes too. The children not yet borne will have cauſe to bleſſe God for London, for their union, their faithfulneſs, their courage, their bounty: and ſhall now, when God is about bringing in reſt to us from the rage of our enemies, a fire of diſſention be kindled amongſt us? Shall the comfort of all our former mercies and future hopes be loſt, by raiſing up of new quarrels? and muſt this come from the City? The Lord forbid. The Lord make you like Jeruſalem, a City Compact, at unity within it ſelfe. Your very name carries unity in the face of it. Civis à coeundo, ſays Cicer: quod vinculo quodi ſocietatis in unū coeunt quaſi Coivis. I remember I have read in Livy a notable ſpeech of Scipio to the Citizens at Carthage. By what name, ſayes he, ſhall I call you?Liv▪ Hiſt: l. 28. I know not: Shall I call you Cives, qui à patria veſtra deſciviſtis? Things are not come to this paſſe in this City. The Lord forbid that there ſhould ever be that degenerating from that unity and love heretofore hath been, that there ſhould be cauſe to ſay, Shall you ſtill be called Cives? qui à priſtina unitate, à priſtino amore mutuo deſciviſtis, who have departed from your former unity and mutuall love. Oh no, Let brotherly love continue, Heb. 13. 1. Let none take your crowne, but abide glorious in the eyes of the whole Nation about you, and all ſtrangers that come in to you. We pray for the peace of London, Let them proſper that love it, Peace be within her walls, and prosperity within her Palaces. If any ſhall ſay, the City is not guilty herein, it is but ſome few private men: I gladly anſwer as Scipio in his forenamed ſpeech did to the Carthaginians, making ſuch an objection, Libenter credam negantibus, I am very willing to beleeve it. Only do you make it appear to be ſo, by knitting your ſelves ſo much the more ſtrongly together, by how much any amongſt you ſeeks to diſunite you.
A ſecond aggravation of the miſery of our diviſions, is, Surely none will pitty us in all that evill that comes upon us by them. If God ſhould have ſuffered our enemies to have prevailed againſt us, all the Proteſtant party in the world would have pittied us. If thoſe who eſcaped had fled for their lives to them, they would have entertained them with much compaſſion. But if we miſchief our ſelves by our diviſions, we ſhall be looked upon as contemptible in the eyes of all. If we ſhould flye to them, we may expect to be entertained with rebukes; You are an unworthy generation, God put a price into your hands, to have done your ſelves and all the Proteſtant party good; you might have freed your ſelves from thraldome, and many wayes have been helpfull to us, but you had ſuch proud, envious, quarrelſome ſpirits, that you brake aſunder one from another, you miſchieved one another, and ſo have undone your ſelves and your poſterity; yea are not worthy to live amongſt men. Can we be able to bear ſuch rebukes as theſe? Every man that is in miſery deſires to be pittied, but this miſery is like to be ſuch, as no pitty can be expected in it.
Thirdly, our conſciences will fly in our faces, telling us that we may thank our ſelves for all this. It is a great part of the torment of the damned, that their conſciences ſhall be alwayes upbraiding them for bringing ſo much evill upon themſelves. This ſhall be the gnawing of that worm of conſcience for ever.
Fourthly, our miſery is and will be aggravated by the executioners of it: our familiars, our brethren, thoſe who not long ſince were dear to us, will be made uſe of to make us miſerable. How great a miſery will this be? When the men of Judah came up to Samſon, to deliver him to the Philiſtines, Judg. 15. 11, 12. ſayes Samſon to them, But ſweare to me that ye will not fall upon me your ſelves. He thought it a very grievous thing for the men of Judah to fall upon him. He did not ſo much regard what the Philiſtines could do againſt him. Certainly there is nothing in the world more ſad then for one brother to make another miſerable. The Hiſtory of that Warre between Sylla and Marius tells of one having ſlaine a man not knowing him, but after he looked and found it was his brother, in the anguiſh of his heart, becauſe he had ſlaine his brother, he took his ſword and ran it into his own bowels. It is a great evill to be an inſtrument of evill to our brethren, and to ſuffer evill from our brethren.
This conſideration might be enough to ſtop us in our diviſions, and cauſe us to think of wayes of joyning. Plutarch in the forecited place, the life of Pelopidas, ſayes, that the Poets write that the misfortune of Laias who was ſlaine by his brother Oedipus, was the firſt originall cauſe that the Thebans began to be in ſuch love one with another, to joyn in that Holy Band before mentioned. If this were cauſe enough to take us off from our contentions, we have enough of this amongſt us. The Lord be mercifull to us.
Fiftly, the miſery of our contentions in the Civill State is ſuch, as if we be overcome, we are undone, for our outward condition, we and our poſterity are made ſlaves; if we do prevaile, yet there is ſadneſſe in our conqueſt. That is a miſerable war, which is thus. The Civill Wars of the Romans were ſuch, Nullos habitura triumphos, there was no triumph, but ſadneſſe even in the victory.
Sixthly, what help can there be? for we wilfully make our ſelves miſerable; if men will undoe themſelves, who can helpe it? Except God comes in from heaven with a mighty hand to help, our wound is incurable.
Thus you have ſeen what evill and bitter things our diviſions are; their root is evill and bitter, and they are the root of much evill and bitter fruit. We reade Gen. 38. 29. that Pharez was the ſon of Tamar; Pharez ſignifies diviſion, fraction, from whence he had his name;foreign Tamar ſignifies a Palm tree, Ab amaritudine, ſayes Pagnine, according to ſome, from bitterneſſe; Diviſion comes from bitterneſſe, and begets, like it ſelfe, nothing but bitterneſſe.