Irenicum to the Lover of Truth and Peace, Chapter 30

Irenicum to the Lover of Truth and Peace · Chapter 30

p. 226CHAP. XXX.

Cautions about our Diviſions, that we may not make an ill uſe of them, but try if it be poſſible to get good out of them.

OUr Diviſions are very evill, yet let us not make them worſe then they are, and let us take heed that we be not made morſe by them. Wherefore we ſhall▪

Firſt, ſhew what are thoſe ill uſes which many make of them.

Secondly, that it is no ſuch ſtrange thing as ſome would make it, that there ſhould be diviſions in times of Reformation.

Thirdly, how it comes to paſſe that godly men are divided, who above all men, one would think, ſhould agree.

Fourthly, why theſe differences are ſo ſtrong, and ſometimes ſo ſharp amongſt thoſe men who ſeem to come very near together in the maine, the matter of whoſe difference lyes in ſmaller things.

Fiftly, how far God himſelfe, and Chriſt, and the Goſpel may be ſaid to have a hand in our Diviſions.

Sixtly, What good uſes we ſhould make of our Diviſions.

For the firſt. The ill uſes that many make of our Diviſions, are,

1Firſt, Some upon the evills they ſee and feel in them, think it was better with us heretofore, and wiſh we had thoſe times againe; Juſt like the murmuring Iſraelites, as ſoon as they were put to any ſtraits, they wiſhed they were in Egypt again; it was better with us then, ſay they. Yea Num. 16. 13. out of diſcontent with their preſent condition, they commend the Land of Egypt, wherein they were Bond-ſlaves, to be a Land that flowed with milk and hony, murmuring at Moſes that brought them out of ſuch a Land. The Land of Canaan that God promiſed to carry them to, was a Land that flowed with milke and honey, but out of the perverſneſſe of their ſpirits they deſpiſed that Land, and Egypt now in this froward humour of theirs, muſt be the Land that flowed with milke and honey. Oh the perverſenſs of mens hearts! if they be but a little croſſed, how hard is it for God or man to pleaſe them! how unworthy are ſuch froward ſpir…ts as theſe, to live in ſuch a time as this, to ſee the p. 227great work of God that he hath done for his people. It is true, heretofore men ſeemed to be more united then now, there appears more differences in mens opinions and wayes then formerly; but whence was it that men formerly were not at ſuch a diſtance? was it not becauſe they were chained together? two priſoners chained to a block keep together all day long; men that are at liberty walk in the ſtreets at a diſtance; if the priſoners ſhould commend their life as more comfortable then yours, becauſe they keep cloſer together all the day then you do, would you envy their happineſſe? time hath been that a tyrannicall chain hath been upon us, we dared not then diſcuſs any matters of differerence with freedom; if a Convocation determined it, there was a chain upon us to faſten us to it; now God hath given us more liberty to debate things freely, that we may finde out the truth more clearly; and though men while they are in their debates be at ſome diſtance one from another, do not ſay it was better with us heretofore then it is now, thou doſt not ſpeak wiſely concerning this thing.

Surely theſe men who are ſo deſirous of former times, are ad ſervitudinem nati, born to be ſlaves; it is pitty but they ſhould have their eares bored for ſlaves.

Secondly, the ill uſe that others make of theſe diviſions is to 2cry out of Religion & preaching; ſince there hath been ſo much profeſſion and preaching, we never had good world, there was more love and unity before, all things were more quiet, neighbours were more at peace one with another: This is no other then if men when Chriſt lived amongſt them, ſhould have objected againſt him, Since this Chriſt hath come amongſt us, we have had more trouble then we or our fore-fathers heretofore have known; we were not wont to heare of men poſſeſt with the Devill, ſo as now we do, now what a noyſe is there in all the countrey of men poſſeſſed with evill ſpirits? we do not read of ſuch things before Chriſts time; yet do you think this was a good argument why men ſhould wiſh that Chriſt had never come? If the Devill be put into a rage now more then before, it is a ſigne he is more oppoſed then he was before; he poſſeſſed all in quiet before, but now his Kingdome begins to ſhake.

Thirdly, becauſe of theſe diviſions, many reſolve they will p. 2283ſtand Neuters, they ſee it is doubtfull which way things may goe; ſeeing there are ſuch differences, we will ſtand by and look on till we ſee how they will agree; by this means they do not only diſert the publick Cauſe that is now on foot, but they are in danger to be for any thing at the laſt, or to turn Atheiſts. Chryſoſtome in his Sermons upon the Acts,foreign, &c. Chryſtoſt. in Act. c. 15.Acts 15 Chap. 15. inveighs againſt ſuch men as theſe; he there makes an Apologie for the diſſentions of the Chriſtians, the Heathens objected, We would come to you, but we know not to whom we ſhould come; one is of one mind, another is of another, we cannot tell what you hold, you are ſo different from your ſelves. Chryſoſtomes anſwer is, This is but a cavill; for firſt, this hinders you not in other matters, where there is difference amongst men, yet you will take paines and enquire which is the right; Yea ſecondly, if you did know what you ſhould hold, yet you would not embrace it, for you doe know what you ſhould do, and yet you do not do it; do what you know, and then aske of God, and he will reveale more to you.

4Fourthly, others cry out againſt theſe men that have been moſt active in this common Cauſe, putting forth themſelves, venturing their eſtates and lives, and putting on others; at the firſt theſe men were honoured, but men did not then ſee what would follow, they did not think that ſuch troubles would have attended ſuch undertakings as now they have found; upon this their hearts riſe againſt thoſe who were the moſt publique ſpirited; Had it not been, ſay they, for a few hot fiery ſpirited men who know not what they would have, things had never come to this paſſe, we might have been quiet; Theſe men are by ſome, yea many, looked upon as no other then diſturbers, men of turbulent unquiet ſpirits, and yet they have been the means of preſerving you and your poſterity from ſlavery, and of continuing the Goſpell amongſt you. This is an ill requitall of all that willingneſſe of theirs to hazard their eſtates and lives for your good; You have cauſe to bleſſe God, ſeeing you were of ſuch low, narrow, timerous ſpirits your ſelves, unfit for ſuch a work as God had to do in the beginning of the change of theſe times, that he raiſed up others, and gave them enlarged, reſolved ſpirits, fit for ſuch a publique work, accompanied with ſo many difficulties as attended upon this, did they break the ice for you, and do you thus requite them? This is like a froward, p. 229perverſe patient,Nova atque ina…dita eſt iſta praedicatio, quae verberibus exigit fidem. Gr. lib. 2. Ep▪ 52. who flies in the face of his Phyſitian, becauſe his Phyſick makes him ſick.

Fiftly, others ſeeing much evill come of the diviſions amongſt us, they think there is no way to help them but by violence, forcing men to yeeld to what they think is right. They think they do God good ſervice in compelling men to the ſame judgement and way that themſelves are of.A verbo ad ſerrum, ab atramento ad armamenta, à pennis ad bipe…nes confugere. Gerard. This is a very ill uſe of them. It is a new and unheard-of way of preaching, ſayes Gregory, to require men to beleeve by blowes. To go from the Divine Word to an iron Sword, from the Pen to the Halbert, to perſwade men to beleeve,Nec religionis eſt cogere religionem quae sponte ſuſ…pi debeat non vt; & ſi nos compulernis ad ſacrificandum, nihil praeſtab tis d…is veſtris, ab invitis enim ſacrificia non deſiaerabunt, niſi contentioſi ſunt; contentioſus autem Deus non eſt. Tertul. is a way that Gerard. confeſſ. Cath. l. 1. p. 809. exclaims againſt.

Socrates in his Eccleſiaſticall Hiſtory, lib. 3. cap. 21. reports of the Macedonians petitioning Jovianus the Emperour for the baniſhing of thoſe who were not of their judgement in matters of religion of great moment. The Emperour receiving their ſupplication gave them no other anſwer but this, I tell you truly, I cannot away with contention, but ſuch as embrace unity and concord I do honour and reverence them. Tertullian in his book ad Scapulam, cap. 2. ſayes, It is not the way of Religion to compell Religion, which ought to be taken up willingly, not by force. If you ſhould compell us, ſayes he, to ſacrifice, what did you in this for your gods? none deſire ſacrifice from thoſe who are unwilling, but ſuch as are contentious: but God is not contentious. I finde in Thuanus his Hiſtory, Cum mini…e aequum cenſcret Senatus, ſuarum partium eſſe duxit ut ad te racionibus referretur, quibus adductus fuit quo minus et ſubſcriberet, ſuppliciis id tantum effectum eſt ut …rimen potius deteſtabile eſſet, quam erro…es ipſi corrigerentur, aequum videri ut potius …eteris Eccleſiae vestigiis …, quae non ferro & flammis in religione conſtituenda ac propaganda, ſed puriore doctrina & honeſtis vitae antiſtitum exemplis … confecis, hic vivant & ſincere Dei verbum doceant, hac ratione pravarum de religione opinionum luxueris co…ceatur, haec remedia ſi ſpernaantur, nullae leges, nulla edicta huic malo curando ſatis erunt. Th…anus hiſt. lib. 16.lib. 16. a notable paſſage in a writing that the Senat 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 p. 230Religion 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. lib. 26. anno 155. 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 b… 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.

p. 2316. Some take advantage by them to give themſelves to looſenes 6in 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 7way 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 8theſe 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 …low from our diviſions, and are like ſtill to flow, their hearts ſinke in deſpaire. They call into queſtion whether it be p. 232the 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,

2It 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 nev…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. The Text ſayes, The contentions were ſo ſharpe betweene them, that they departed aſunder one from another. foreign of foreign and foreign, acetum.The word ſignifies ſuch a ſharpneſſe as there is in vineger. It is uſed by Phyſicians to ſignifie the ſharpneſſe of the feveriſh humour when it is acting in a fit. Their diſſention put them as it were into the fit of a Fever. You will ſay, Surely it was ſome very great matter that ſhould cauſe ſuch eminent and holy men to be in ſuch a paſſion one againſt another, to be ſo hot as not to company together. Truly no: the matter was not great, it was whether Mark ſhould go with them or no; the one would have him, the other would not have him, & about this the contention aroſe to this height. Reade the Epiſtle to the Romanes, to the Corinthians, to the Galathians, you ſhall finde very great diſſentions in theſe Churches: p. 233And in after-times eſpecially, when God delivered them from thoſe ten bloudy Perſecutions, the contentions of the Church were very great. When Conſtantine came to the Nicene Councell,Socrat. Eccleſ. hiſt. lib. 1. c. 5. divers of the Members of that Councell accuſed one another to the Emperour, and put up Libels one againſt another, which Libels Conſtantine cauſed to be burned. After all the debates of the Councell, with the preſence of the Emperour, who laboured all he could for peace and union amongſt them, making large ſpeeches to that purpoſe, to them, yet there were five of them diſſented from the reſt in matters of greater conſequence then any amongſt us diſſent from our Brethren, namely, in that point of Chriſts being of the ſame ſubſtance with the Father. I finde in Euſebius this grievous complaint:Euſeb. Eccleſ. hiſt. lib. 8. c▪ 1. After our affaires, through too much liberty, eaſe and ſecurity, degenerated from the rule of piety, one purſued another with open contumely and hatred; we impugned our ſelves by no other then our ſelves with the armour of spite and ſharpe speares, of opprobrious words, ſo that Biſhops againſt Biſhops, and people againſt people raiſed ſedition; and they which ſeemed our Shepherds, laying aſide the rule of piety, practiſed contention and ſchiſme among themſelves; and whileſt they aggravated contention, threatnings, mutuall hatred, and enmity, and every one proceeded in ambition, much like tyranny it ſelfe, then the Lord according to the ſaying of Jeremy, made the daughter of Sion obſcure, and overthrew from above the glory of Iſrael. The contentions of the Church cauſed by thoſe four grand Hereſies of Arius, Macedonius, Neſtorius, Eutyches, one after another, exerciſed the Church a long time. There was much ſiding, ſome cleaving to one part, ſome to another in all theſe four. The firſt denyed Chriſts divinity, upon which the firſt Nicene Councell was called. The ſecond, the perſonality of the Spirit, upon which the ſecond Generall Councell was called at Conſtantinople. The third, the diſtinction of perſons in Chriſt, upon which the third Generall Councell was called at Epheſus. The fourth confounded Chriſts natures, upon which the fourth was called at Chalcedon. About this time Pelagius and Donatus cauſed much diſturbance in Europe and Africa. Epiphanius who lived in the third Century, reekons threeſcore ſeverall Hereſies that had got head, many followers of them all, which cauſed great breaches in the p. 234Church from the time of the Apoſtles to the time wherein he lived. After the diviſion of the Empire into the Eaſterne and Weſterne parts, then aroſe mighty contention for the Primacy between the Biſhops of Rome and Conſtantinople, that put the Church into wofull contentions for many yeares, one part excommunicating the other, writing and oppoſing one another to the uttermoſt. When this heat is at the hotteſt then on the one ſide, upon the Weſterne parts God let out the Gothes, Hunnes, Vandals, thoſe barbarous people, and Mahomet upon the Eaſterne, ſo that all learning was almoſt extinct in the Chriſtian world, and groſſe darkneſſe came upon the face of all Churches. The Church having loſt her lights, men of learning and worth, then the great contention about Images aroſe that foreign, the Eaſtern Churches demoliſhing Images in Temples, the Weſtern maintaining them with extreme contention againſt the Eaſtern. There were not only excommunications thundred one againſt another, but much bloud was ſhed in that quarrell. In this condition have the Churches been from time to time divided, yea fighting with one another about opinions. And for the diviſions and contentions betweene particular men, and moſt eminent Lights in the Church, in thoſe times, after they came to have reſt from perſecutions. We find moſt lamentable complaints in the writings of the Ancients,foreign. Nazian. Apologet. Orat. 1. of the extremè offence theſe diſſentions were to the Heathen. Nazianzen in his firſt Apologeticall Oration: We are made a spectacle (ſayes he) to Angels and Men, not as that valiant champion Paul, who fought against Principalities and Powers, but we are made a ſcorn to wicked men, in their Markets, their Feaſts, their Playes, in all their meetings. The moſt vile people jeer us, and all this for contending and warring one with another. Baſil makes this complaint: I have lived now (ſayes he) the age of a man, and ſee more union in Arts and Sciences then in Divinity: for in the the Church I ſee ſuch diſſentions as do divide it aſſunder, and diſſipates it.

Chryſoſtome and Epiphanius fell out ſo bitt…rly, that the one wiſhed the other might never dye a Biſhop,Socrat. Eccleſ. hiſt. l. 6. c. 13. and the other wiſhed that he might never goe home alive. And it fell out to either of them as each one had wiſhed to the other, for Epiphanius came not to Cyprus, he dyed on the Seas by the way, neither did Chryſoſtome p. 235dye a Biſhop, for he was depoſed and baniſhed the Church. The contentions between Jerome and Ruffinus were bery bitter, who had been formerly great friends. Auguſtine in his 15. Epiſtle ſayes, Quae agit arguit, quae deteſtat…r …peratur. Invect. 2. cont.Their friendſhip had been famous in all the Churches. If ſuch things may fall out between Jerome and Ruffinus, (ſayes he) who that is now a friend may not fear to be an enemy? Yet Ruffinus writes two Books againſt Jerome, which are intituled Ruffini Invectiva in Hieronymum.Hieron. … vanae intelliget, ut compleat iniquitates, & lequatur contra Deum mendacium. So Jerome …eads the words. He begins his firſt invective, applying that of the Pſalmiſt to Jerome, Pſ. 57. 4. I lye among them that are ſet on fire, even the ſonnes of men, whoſe teeth are speares, arrowes, and their tongue a ſharp ſword. In the beginning of his ſecond, he accuſes him of lying, and that he does himſelfe what he reproves in others; with abundance of ſuch kinde of bitter ſtuffe. And Jerome payes him againe in the ſame kinde. In his 16. Epiſt. ad Principiam Virginem, he calls him a Scorpion, in regard of the poyſon that came from him. And in his Apology againſt him, lib. 3. in the beginning of it he applyes that Scripture to Ruffinus, Prov. 14. 3. In the mouth of the fooliſh is a rod of pride. And that of Iſay, Iſa. 32. 6. The vile perſon will speak villany, and his heart will worke iniquity, to utter error againſt the Lord. And I finde in an Epiſtle of Auguſtine to Jerome, a great complaint he makes to him of thoſe differences there were between Ruffinus and him: with very patheticall expreſſions to move Jerome to peace. Cum legiſsem contabui dotore, & obrigai timore, O miſera, O miſtranda conditio, conjunctiſſimi & familiariſſimi mella Scripturarum ſanctarum pariter lamberitis, tantae amaritudinis irrepſiſſe perniciem Heu mihi quivos ali…ubi ſimul invenire non poſſum, procid…rem ad pedes …, fierem quantum valerem, rogarem quantum amarem, &c. Auguſt. ep. 15.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.

p. 236Yea 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;Rogo te, ſi fieri poteſt ut inter, nos d…ſseramus fine amaritudine diſcordiae, Diat. Si autem non p…ſsum dicere quod emendatum videatur in ſcriptis, tuis, nec tu in meis, niſi eum ſuſpicione invidiae, aut laefione amicitiae, quieſcamus, & noſtra vitae ſalutiqus parcanus. Auguſt. Hieronymo, ep. 15. 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,Nihil eſt ſcolerum aut oredulitatis cujus me non reum agat. Lu…h ep. ad Michaelem Stifelinum. Infenſior mihi eſt, quam ulli bactenus ſucrunt inimici. Luth. ad Spalatinum 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 p. 237cannot (ſayes he): but be exceedingly moved,Non poſſun quin vehementiſſime commovear quotie, haec mala apud me reputo: quid agam? taceam ne in tanta perturbatione publica, tantoque incendo, quod S…tanas ex it wit? Certe incondium eſt in orbe Chriſtiano, niſi Deus è caelo proſpixerit omnia, conumturum animi huma…i foci ſunt, in quibus peccatum fl…g…ati linguae hae folles ſunt, illae fomites. quilius incandium magis ac magis ina …deſcit: linguis ſuccedunt chartarum virulentiſſimarum plauſtra quibus perrumpit incondium in omnes partes, qu…unquae linguae p…ſtari non poſsunt bona pars Chriſtiani orbis, buſtum videtur potius quam Chriſtiani gregis domicilìum: an his pastores? an hae oves Chriſti, quas in ſuo mi erabili huſt… miſere … contab. …ſcere? Sunt certe paſtores adhuc, ſunt oves Christi, & Chriſti ſunt, ſed in hoc tetro & lethali incendio, nec ſe eſsc Chriſti, nec paſtores nec oves eſse meminerani. Ju 1. Pſ. 112.Ps 112 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, dungcarts 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,Anſw. Reaſons why godly men differ ſo much one from another. 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; p. 2381others 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.

2Secondly, 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 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 Commonwealth then in the Church, becauſe there is a greater ſubjection of one to another there, then may be admitted in the Church.

3Thirdly, godly men give up themſelves to the ſtricteſt rules of holineſſe, they walk in the narrow way of Chriſt, it is broad p. 239enough 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 4great 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 5the 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 6is 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 p. 240great evill, a ſhame to thoſe who are godly, that it ſhould be ſo upon any termes.

7Seventhly, 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,Hypocritis nihil est crudelius, impatientius, & vindictae cupidius, plane ſunt ſerpentes, quo nullum eſt animal vindictae cupidius. 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.

4Yet further,foreign. Epiph lib 1. Tom. 2. Haereſ. 9. vel. 29. Montague Act. and Mon. c. 7. p. 471. 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, p. 241they 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.Neque tantum nocent pontificii quantum falſi fratres, qui eandem ſpem, fidem, doctrinam, invocationem jactant, & ſunt nobis ſimillimi; ideo Papiſtae ridcut, & dicunt, Mordent ſe invicem, & invicem conſumuntur. Luth. in Gen. c. 37.Gen 37

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 1is the uſurpation; tis 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 be to get 2one another to them; upon this they ſtruggle with one another the more: as for thoſe who are at a great diſtance, they have no hope to prevaile with them, therefore they make no onſet, but ſeeing themſelves fruſtrated of their hopes, there this troubles them, yea it oft ſtirs up a ſpirit of anger againſt them whom they cannot get up to themſelves.

3. Thoſe who agree in many and great things, and yet ſtand 3out in few and of leſſe conſequence, are thought to be the more unreaſonable; if you yeeld thus far, why not a little farther? the one thinks ſo of the other, and the other thinks ſo of him, and hence their ſpirits are ſtirred one againſt another.

4. Thoſe who come up near to others, and yet diſſent, ſeeme 4to ſtand more in the light of thoſe they come up ſo neare unto, p. 242then thoſe do who are at a greater diſtance: it makes men think ſuch a one is not in the right, if he were, thoſe who come ſo near to him would ſee it; they who think themſelves got beyond others, cannot enjoy that comfort and content in what they are beyond others in, as otherwiſe they might, becauſe ſuch as are ſo near them are againſt it, if they did not agree in moſt things, and thoſe of greateſt moment, their oppoſition would not be much regarded: but becauſe they are ſuch men who for their judgements and lives are ſo unblameable, their differing in ſuch a thing is more then if a hundred times as many, who were at a greater diſtance in their principles and lives, ſhould differ from us.

55. They who are ſo near one to another, have occaſion to converſe more together then others have, and to argue things oftner one with another, then with ſuch as they differ more from. Now it is ſeldome that men of differing judgements and wayes meet and argue, but there is ſome heat between them before they have done: and ſo their ſpirits grow more eſtranged one from another then before. And if your ſpirits be eſtranged, then thoſe that you have reference to, and ſuch as are in your way, will have their ſpirits eſtranged too, your relation of things to them according to what apprehenſions you have of them, will be enough to eſtrange their hearts, and ſo by degrees a bitterneſſe grows up between you.

5The fifth thing, That God hath a hand in our diviſions, and how farre.

GOd had a great ſtroak in the diviſion of theſe ten Tribes from the two, 1. Kings 1…. 23, 24. The word of the Lord came to Shemaiah the man of God, ſaying, Returne every man to hits houſe, for this thing is from the Lord. In the ſenſe of the Prophet there, we may ſay that our Diviſions are from the Lord. We are wrangling, deviſing, plotting, working one againſt another, minding nothing but to get the day one of another: but God is working out ends above our reach, for his glory and the good of his Saints.What God aymes at in our diviſions. There muſt be Hereſies, ſayes the Apoſtle, I Cor. 11. 19. So there muſt be Diviſions.

p. 243That word Haereſis is uſed to ſignifie ſeverall opinions,Non ſum in eadem cum illo haereſi. Tul. paradox. foreign. ſeverall wayes, Haereſes Platonicae, Haereſes Peripateticae. Chryſoſtome interprets the place of the Apoſtle, There muſt be Hereſies, of ſuch Diviſions as we are treating of.

But why muſt there be Diviſions, what does God ayme at in them?

Anſw. Firſt, the diſcovery of mens ſpirits, that they which are approved may be manifeſt, ſayes the Apoſtle. By thoſe diviſions in Corinth,Chryſoſt. in 1. Cor. 11. 9. foreign.1 Cor 11:9 wherein the rich divided from the poore, whereby the poore were condemned, the graces of the poore in bearing this were manifeſted. Thus Chryſoſtome upon the place: The Apoſtle ſayes this, That he might comfort the poor which were able with a generous minde to bear that contempt. The melting of the metall diſcovers the droſſe, for they divide the one from the other. Theſe are melting times, and thereby diſcovering times. If Reformation had gone on without oppoſition, we had not ſeen what droſſie ſpirits we had amongſt us. Thoſe who have kept upright without warping in theſe times are honourable before God, and his holy Angels and Saints.Chryſoſt in 1. Cor. 11. 2.1 Cor 11:2

2. By theſe Diviſions God exerciſes the graces of his ſervants. A little skill in a Mariner is enough to guide his Ship in faire weather: but when ſtormes ariſe, when the Seas ſwell and grow troubleſome, then his skill is put to it. In theſe ſtormy troubleſome times there had need be much wiſdome, faith, love, humility, patience, ſelfe-deniall, meekneſſe, all graces are put to it now, they had need put forth all their ſtrength, act with all their vigour; our graces had need be ſtirring, full of life and quickneſſe now. God prizeth the exerciſe of the graces of his Saints at a very high rate. He thinks it worth their ſuffering much trouble. It is a good evidence of grace, yea of much grace, to account the trouble of many afflictions to be recompenſed by the exerciſe of graces. In times of diviſion men had need ſtirre up all their graces, and be very watchfull over their wayes, and walke exactly, be circumſpect, accurate in their lives. Thoſe who have not their hearts with them, have their eyes upon them, prying into them, watching for their halting. When there is ſiding there is much obſerving. Lord (ſayes David, Pſal. 27. 11.) teach me thy way, and lead me in a plain path becauſe of mine enemies, ſo it is in your books; but you may reade it becauſe of p. 244mine obſervers: enemies are obſervers. Hence it was the policy of the Lacedaemonians alwayes to ſend two Embaſſadours together which diſagreed among themſelves,Ariſtot. polit. lib. 2. c. 7. that ſo they might mutually have an eye upon the actions of each other.

33. God will have theſe to be in juſt judgement to the wicked, that they may be a ſtumbling block to them who will not receive the truth in love. There are ſo many opinions, ſuch diviſions, ſo many Religions, ſay ſome, that we know not what to do. If your hearts be carnall, not loving the wayes of God, not prizing ſpirituall things, not ſavouring the things of another world, theſe opinions, diviſions, may be laid by God in judgement as a ſtumbling block in thy way,Non peri…it…dicere ipſas … ſubminiſtrarent. Tertul. that thou mayeſt ſtumble upon them and break thy ſelfe for ever. God hath no need of thee. If thou wilt be froward and perverſe againſt his truths, if thou haſt a mind to take offence, you ſhall have matter enough before you to take offence at. Stumble and break your necks, as a juſt reward of the perverſneſſe of your hearts. Theſe diviſions which you rejoice in, which you can ſpeak of as glad that you have ſuch an objection againſt my people and wayes that your hearts are oppoſite to, ſhall coſt you dear, even the perdition of your ſouls everlaſtingly.

It was a ſpeech of Tertullian, I account it no danger to affirm, that God hath ſo ordered the revelation of truth in Scriptures, that he might adminiſter matter for Hereticks.

44. God hath a hand in theſe Diviſions, to bring forth further light. Sparkes are beaten out by the Flints ſtriking together. Many ſparks of light, many truths are beaten out by the beatings of mens ſpirits one againſt another. If light be let into a houſe, there muſt be ſome trouble to beat down a window. A child thinks the houſe is beating downe, but the father knowes the light will be worth the coſt and trouble. If you will have the cloth woven, the Woofe and Warpe muſt be caſt croſſe one to another. If you will have truths argued out, you muſt be content to bear with ſome oppoſition for the time. Thoſe who are not willing to bear ſome trouble, to be at ſome coſt to find out truth, are not worthy of it. Thoſe who love truth will ſeek for it, for truths ſake; thoſe who love victory, yet becauſe the truth is the ſtrongeſt, will ſeek after truth that they may get victory, Dan. 12. 4. Many ſhall runne to and fro, and p. 245knowledge ſhall be encreaſed. To ſome theſe diviſions darken truths, to others they enlighten them. We may well behold mens weakneſſe in theſe diviſions, but better admire Gods ſtrength and wiſdome in ordering them to his glory, and his childrens good.

Be not diſcouraged ye Saints of the Lord, at theſe diviſions, your Father hath a hand in them, he wil bring good out of them. Yea Chriſt, who is the Prince of peace, hath a …and in them. Matth. 10. 34, 35. he ſayes, Thinke not that I am come to ſend peace on the earth, I came to bring a ſword. I am come to ſet a man at variance againſt his Father, and the Daughter againſt her Mother. One would think it to be the ſtrangeſt ſpeech that could be, to come from the mouth of him who is the great peace-maker. Oh bleſſed Saviour, muſt we not think that thou art come to ſend peace? Thou art our peace. Is not thine Embaſſage from thy Father, an Embaſſage of peace? True: peace with my Father, but not peace on the earth; not an earthly peace; do not think that I came from heaven to work this for men, that they ſhould live at eaſe in plenty and pleaſure, that they ſhould have no diſturbance, no trouble to the fleſh: no, the event of my comming you will finde to be a ſword, diviſions, and that between thoſe of the neareſt relation. A child who is wicked will deſpiſe and break with his godly father, and the daughter with her godly mother. And Luke 12. 53. the carnall father and mother will have their hearts riſe againſt their godly ſonne and daughter. I am come to ſend fire on the earth, and what will I if it be already kindled? Let it kindle as ſoone as it will, I am contented, I know much good will come of it. Theſe Scriptures are enough to take away for ever the offence of diviſions.

Firſt, Chriſt himſelfe is the greateſt offence to wicked men that ever was in the world: he is the ſtumbling ſtone and rock of offence, thouſand thouſands being offended at him miſcarry everlaſtingly. Chriſt foreſeeing how many would be offended at him, Mat. 11. 6. bleſſeth the man who ſhall not be offended. Some are offended at what they ſee in Chriſt; others apprehend whatſoever is in him to be moſt excellent and lovely, that which they cannot but defend and ſtand for to the death. He is diſallowed of men, rejected by the builders, a ſtone of ſtumbling to them: but to the Saints the chief corner ſtone, elect, precious, p. 2461 Pet. 2. 4, 5, 6, 7, 8. Such different apprehenſions of Chriſt muſt needs divide men.

2. Chriſt comes to make the greateſt alteration that ever was or can be in the world, and do we not finde that troubles accompany alterations, and above all alterations, alterations in government, and eſpecially ſuch a government as gives no compoſition, yeelds no compliance with any thing elſe? When Chriſt comes he brings his fanne in his hand, he muſt have his floore throughly purged; he gathers his wheat into his garner, & ſevers the chaffe to be burnt in unquenchable fire. If he comes thus, who ſhall abide his comming? Mal. 3. 2. Who ſhall ſtand when he appeares? for he is like a Refiners fire, and Fullers ſope, he ſhall ſit as a refiner and purifier of ſilver, he ſhall purifie the ſons of Levi. Certainly there will be much adoe when they come to be purified. No men in the world are like to make ſo much ſtirre when they come to be purified as the Clergy will. Chriſt comes to caſt out Devils, they will fome, fret, vex, rend and teare when they are a caſting out. The Goſpel likewiſe divides. The word of the Goſpell is a dividing word. Heb. 4. 11. It is quicke, powerfull, ſharper then a two-edged ſword, piercing even to the dividing aſunder of ſoule and spirit, of the joints and marrow. It divides in a mans own heart, and divides between man and man. The light of it divides. The firſt diviſion we ever read of was of Gods making, Gen. 1. 3, 4. When he ſaid, Let there be light, and God divided the light from the darkneſs. The doctrine of the Goſpel ſhews the ſpiritualneſs of Gods commands, the ſinfulneſſe of thoughts, of the firſt ſtirrings of ſin, Mat. 5. this touches to the quick.

The heat of the Goſpel divides: it is like fire when it comes, Is not my word like fire? The preaching of the Goſpel with power heaps coales of fire upon mens heads, which will either melt them, or burn them. In it there is a ſeparation of the precious from the vile.

The Ordinances of the Goſpel divide, they difference men. Some they will receive, others they will not. They muſt bring men to a higher, to a ſtricter way then the ſluggiſh, dead, vain, ſlight, droſſie hearts of men are willing to come up unto.

The godlineſſe that is in Chriſt Jeſus divides, therefore whoſoever will live godly ſo, muſt expect to ſuffer perſecution, 2 Tim. 3. 12.

p. 2471. Thoſe who hold forth the life and power of godlineſſe, ſeem to challenge a more ſpeciall peculiar intereſt in God then others which cannot be endured, 1 Joh. 5. 19. We are of God, and the whole world lyes in wickedneſſe.

2. Their lives condemne others, which they cannot abide, as Noah is ſaid to condemne the world, Heb. 11. 7.

3. In godlineſſe there is an excellency. They whoſe hearts are naught cannot look upon that hath any appearance of excellency, without a ſpirit of envy. If they judge men only to be conceited with it as an excellency, but for their parts they think it not to be ſo, then they look upon them with a ſpirit of indignation.

4. Godlineſſe makes men zealous in ſuch things as others can ſee no reaſon why they ſhould. They think they do incaleſcere in re frigida, and that the ground of their zeal is vanity, and turbulency of ſpirit.

5. It makes men conſtant: nothing can turn them out of their way. The Son yeelds not to his Father, the Servant not to his Maſter; this is judged to be ſtoutneſſe and wilfulneſſe, though God knowes it is far otherwiſe, it muſt needs therefore enrage others at them.

The good uſes that we are to make of our Diviſions.

WHy may not meat come out of the eater, and ſweet out of theſe bitter things? The Heavens can draw up ſalt vapours from the Sea, and ſend them down againe in ſweet refreſhing ſhowres. Why may not heavenly hearts change the very nature of theſe ſowre briniſh things, and make them ſweet to themſelves and others? This is the excellency of grace; it does not only preſerve the ſoule from the evill of temptations, but it gets advantage by them, it turnes the evill into good. Luther upon the Galat. c. 5. v. 17. hath a notable expreſſion to ſet forth the power of grace: By this a Chriſtian (ſayes he) comes to be a mighty workman, and a wonderfull creator, who of heavineſſe can make joy, of terrours comfort, of ſinne righteouſneſſe, of death life. And why may not I adde, of diviſion and contention, peace and union? Wherefore

Firſt, by theſe Diviſions men may come to ſee the vileneſſe 1and the vanity of their own hearts: what were the thoughts of p. 248men heretofore? Oh, had we but liberty and opportunity to be inſtrumentall for God, we hope we ſhould improve all to the uttermoſt for him, now God hath granted theſe to us, we abuſe them, we grow wanton, we jarre one againſt another: we are like ſome Marriners, who are calme in a ſtorme, But ſtorme in a calme. Surely every man is vanity. The untowardneſſe of the ſpirits of thoſe who heretofore longed after ordinances, freed from theſe defilements they mourned under, when they have their deſires in great meaſure ſatisfied, diſcovers ſo much evill in the hearts of men, that it juſtifies thoſe whom themſelves have had hard thoughts of, men who ſeemed carnall and naught, that you looked upon as very evill, men of bitter ſpirits againſt good men, you thought ſuch things apparently argued them void of grace, and yet when you are got into Church-fellowſhip, that way of freedome, that your ſoules mourned after a long time, now though you be joyned in covenant one to another, yet if your brethren differ any thing from you, though they be otherwiſe godly, what a bitterneſſe of ſpirit is there in ſome of you againſt them! what pride! what frowardneſſe doe you manifeſt againſt them! Oh what a poor creature is man! if once he gets power and liberty, what a deale of filth appears in him! we may learn by this to have charitable thoughts of ſome, of whom we have had hard thoughts before; we ſee if theſe men have any grace, grace may be in a mans heart lying under much corruption.

2Secondly, learne to be humbled for that diſhonour which comes to God by theſe diviſions; thou ſpendeſt thy time in vexing 3and fretting at, in crying out againſt theſe breaches, but when was thy heart broken with the diſhonour that God hath by them?foreign, &c. Greg. Naz. Orat.

Thirdly, let theſe diviſions confirme us in the maine, and ſettle us there more then ever; for do we not ſee that thoſe many ſorts of men who are divided, who oppoſe one another much, yet they all joyn in the things of the greateſt conſequence, they all witneſſe againſt the common enemy? This, ſayes Nazianzen, is the greateſt argument of the truth, that it is not overcome by time, neither can enmity one againſt another put out that little sparke of the love of it that is in us, &c. If a mans houſe ſtands after many ſhakings of ſtrong windes, he concludes the foundation p. 249is good, this ſatisfies him, though ſome tiles be ſhaken off.

Fourthly, let us bleſſe God who hath carryed on the work 4of Reformation thus farre, notwithſtanding our diviſions; we were afraid that theſe differences, not ſo much betweene the good and bad, but betweene the good and good, would have undone all, and yet behold the Lord beyond our thoughts, how infinitely beyond our deſerts, hath carryed on the work hitherto, ſo as it gets ground, though it be not ſo ſpeedily brought to an iſſue as we would have it.

Fiftly, let us hence raiſe our hopes in this, that Satans time is 5not long; his raging and foming ſo violently, doth evidence it to us. Surely Chriſt our Prince of Peace is at hand, he will tread down Satan under our feet ſhortly.

Sixtly, let us from theſe ſtirs without, be put upon the labouring 6to make and to confirm peace within. Oh conſider, is the breach between man and man ſo grievous? how grievous is that which is between God and the Soul! I find it hard, and doubt whether it be poſſible to be at peace with men in this world; I find them of ſuch froward, peeviſh, ſelfiſh, wilfull ſpirits, even many who ſeem to be good men otherwiſe, but God gives many encouragements to poor ſouls to come unto him; he is a God of love and mercy, he delights not to grieve the children of men, to cruſh under his feet the priſoners of the earth: he is willing to be reconciled to ſinners: there is nothing that his heart is more ſet upon, then reconciliation with wretched ſinfull ſouls. Oh that in theſe ſad dayes of miſerable diſſentions, I might be bleſſed with the comforts of the reconciliation of my ſoul with God! if this were, I hope I ſhould be able contentedly to bear, and with ſtrength to paſs through all thoſe heartſadning evils cauſed by theſe breaches and diſſentions there are amongſt us. This were a good uſe indeed, made of ſuch evill things, if mens contending with you ſhall thus further your peace with God; what he once ſaid of Adams ſin, it was Faelix▪ peccatum, a happy ſin, becauſe it occaſioned ſo much good in Mans Redemption: So I may ſay of that ſtrife and contention there is among us, it is faelix contentio, a happy contention, that God hath turned to ſo much good unto you.

I have read of Robert Holgate, who was Arch-Biſhop of York, p. 250becauſe he could not peaceably enjoy his ſmall living in Lincolne-ſhire, in regard of the litigiouſneſſe of a neigbouring Knight, comming to London to right himſelfe, he came into the favour of King Hen. the 8. and ſo got by degrees the Archbiſhoprick of York, he thought he got well by the litigiouſneſſe of this Knight; but if the ſtrifes of men ſhall put thee upon thoſe providences and duties which ſhall be ſo bleſſed unto thee, as to further thy getting into the favour of the high God, and the enjoyment of the ſoule-ſatisfying ſweetneſſe there is in peace with him; what cauſe ſhalt thou have of admiring free grace, which hath brought to thee ſo great a good from ſo great an evil? and if theſe ſtrifes have been a meanes to move thy heart Godward for thy making thy peace with him, let them alſo put thee on ſtill to further, to confirme, to ſettle, to maintaine thy peace with him. VVhen the winde and ſtorme riſes, the Traveller plucks his cloak the cloſer about him; theſe dividing times are ſtormy times, labour to get your ſouls to the harbour under ſhelter, labour to make ſure of that one thing neceſſary; the more ſtrangely men looke upon you, let your hearts be ſtirred up to ſeek with the more ſtrength the face of God, that you may never look upon it but with joy. You hear harſh notes abroad, ſuch things as grieve you at the heart, labour ſo much the more to keep the bird alwayes ſinging in your boſome.

77. If your peace be made with God, bleſſe God for it. It is a great mercy for a man in theſe times of trouble, to have reſt in his own ſpirit; while others are toſſed up and down in the waves of contention, you ſit quietly in the Arke of a good conſcience, bleſſing the Lord that ever you knew him and his wayes.

88. Labour to make up your want of that good and comfort you heretofore had in Chriſtian communion, with a more cloſe and conſtant communion with the Lord, who hath been pleaſed to ſpeak peace unto you. Although I have not that comfort in communion with the ſtreams, yet I may find it fully made up in the fountain.

99. By way of Antiperiſtas, let us labour to be ſo much the more united with the Saints, by how much we ſee others to be divided: Men make void thy Law, ſayes David, therefore doe p. 251I love it above gold. We uſe to put a price upon things that are rare: what makes Jewels to be of that worth, but for the rarity of them? Unity, hearty love, ſweetneſs of communion among brethren, is now a very rare thing, a ſcarce commodity, let us prize it the more, and you who do enjoy it, bleſs God for it.

10. The more confuſed, broken, and troubleſome we ſee 10things to be, the more let our hearts be ſtirred up in prayer to God, putting him in mind of all thoſe gracious promiſes that he hath made to his Church for peace and union: Lord is it not part of thy Covenant with thy people, that thou wilt give them one heart? haſt thou not ſaid that they ſhall ſerve thee with one ſhoulder? haſt thou not told us that thou wilt make Jeruſalem a quiet habitation, that thou wilt take away violence, that there ſhould be no pricking bryar nor grieving thorn?

11. Thoſe whoſe conſciences can witneſſe to them, that it 11hath been their great care not to enwrap themſelves in the guilt of theſe diviſions, but they can appeale to God that they have endeavoured after peace ſo far as they could with a good conſcience, let them bleſs God for this mercy, it is a great deliverance to be delivered from the guilt of thoſe diviſions. Deut. 33. 8. Of Levi he ſaid, Let thy Ʋrim and Thummim be with thy holy One, whom thou didſt prove at Maſſah, and with whom thou didſt ſtrive at the waters of Meribah. Maſſah ſignifies tentation, and Meribah, contention. Places and times of contention are places and times of tentation. Now if God ſhall prove us at thoſe places in thoſe times, and we be found upright, this will bring a bleſſing upon us. At thoſe waters where the people murmured, contending even with God himſelfe, Aaron (though there was ſome weakneſſe in him) yet kept himſelfe from being involved in the guilt of that ſinne of contending with God. And Sol-Jarchi, with other of the Hebrewes, ſay, that the Levites were not in that ſinne neither; which they thinke that place Malachie 2. 5. refers unto, My covenant was with him of life and peace, for the feare wherewith he feared me, and was afraid before my name. The feare of God was upon Levi, at that time he dared not contend as then others did, and therefore my covenant of life and peace was and is with him. We have been theſe three or foure yeeres at theſe waters p. 252of Maſſah and Meribah, God hath tryed us. How happy are thoſe who have held out, who have kept their conſciences free, upon whom the fear of God hath been, and through that feare of his, have walked before him in the wayes of truth and equity? The bleſſing of the Covenant of Life and Peace be upon them for ever.