A Gospel Glass, Treatise · Chapter 34
CHAP. XXXIV. Want of Love among Profeſsours.
AS touching brotherly love (ſaith the Apoſtle Paul to the Theſſalonians) you need not that I write unto you; A complaint of the want of love among Chriſtians. 1 Theſ. 4.10.for ye your ſelves are taught of God to love one another, and indeed you do it: But may not I ſay to Engliſh Profeſſours, As touching brotherly love, you need that I write unto you, for you are not taught of God? The fire of brotherly love (ſaith one) is almoſt ready to goe out, ſcarce any ſpark of it yet remaining among us; but inſtead of the fire of love, the wild-fire of paſſion rageth vehemently, and is predominant. Many live as if they had been born on the Mountains of Bether, the Mountains of Diviſion; and as if they had been baptized in the Waters of Meribah, the Waters of Strife. Oh! that my head were waters, and mine eyes fountains of tears, … weep day and night for the want of love in the Christians of this generation towards one another. How common hath it been, to confine our love to our own party? We have not loved all the Saints. Col. 1.14.How few Bucers are there? How few love all in quibus aliquid Christi vident, in whom they ſee any thing of Chriſt? Many even hate thoſe that differ from them, though but in Circumſtantialls: Others, though they are aſhamed to profeſs their hatred upon ſuch an account, Prov. 26.26.yet cover their hatred by deceit, till their wickedneſs can be hid no longer, but ſhew'd before the whole Congregation. The Devil began his Legerdemain this way, by covering his Enmity with pretence of Friendſhip. What ſaith the Apoſtle? Let love be without diſsim…lation: Rom. 12.9. Pſal. 12.2. 1 Pet. 1.22. 1 John 3.18.But alas! With a double heart how do Profeſſours speak? How few have turified their Souls in obeying the truth through the Spirit, unto unfeigned love of the Brethren? Moſt love in word and in tougue only, but not in deed and in truth. Many, like your Feather caps humble Servant, pretend love; but it never appears above-board: it is Dear Friend, Good Soul; but their hearts are not with you. Evidenced in calling for Fire from Heaven againſt thoſe of different perſwaſions,In order to the convincing of us of our guiltineſs herein, O that our Conſciences may be ſuffered to give in full anſwers to the following Queries!
1. How have we call'd for Fire from Heaven, (like the two Diſciples) when we have thought our ſelves diſhonoured, in that others have not given ſuch a reception to our wayes and practiſes in Religion, as we expected? Have not Magiſtrates been inſtigated againſt godly perſons, if of a different perſwaſion from our ſelves? Have not we wiſhed others, that divided from us in ſome Circumſtances of Worſhip, even baniſhed? Have we not cryed out, the Land is not able to bear them? Have not we been glad, when ſuch were put out of all Offices and Places of Profit? And have not ſome thought it good ſervice to God, if they had been kill'd? Whilſt ſome, under colour of mercy and tenderneſs, oryed for a general Toleration, even of blaſphemy: Others ran into the other extream, and would endure nothing, that they deemed an Errour. Even to this day, if men ſcruple at the lawfulneſs of ſome Ceremonies and Geſtures in the Service of God, they are thought worthy, not only to be caſt out of the Church; but to be delivered over to the Secular Magiſtrate, for Impriſonment, and Confiſcation of Goods at leaſt: So much is Pauls meekneſs forgotten and un-imitated, who (though zealous againſt the Faith-deſtroying Errours of Hymeneus and Philetus, yet) would have much forbearance for others, when doubting of the uſe of Meats, and the Jewiſh Ceremonies. Baxters Saints Reſt Edit. 8. part 1. chap. 7. p. 111.I read indeed in Pagan Writers (ſaith one) that Chriſtians were as cruel as Bears and Tygers againſt one another, &c. But I had hoped that this accuſation had come from the malice of Pagan Writers: Little did I think to have ſeen it ſo farr verified, &c. Lord, What Devils are we Unſanctified, when there is yet ſuch a Nature remaining in the Sanctified? Such a Nature hath God in theſe dayes ſuffered to diſcover it ſelf, even in the Godly, that, if he did not graciouſly and powerfully reſtrain, they would ſhed the blood of one another, and no thanks to us, that it is not done.
2. un-Sainting of them upon that account. Hilderſham on Pſa. 51. P. 691.To facilitate the deſtroying of ſuch without remorſe, Have not we blotted out the reputation of their holineſs, and repreſented Saints even as Devils? It is utterly a fault mong you, (ſaid one of our Engliſh Worthies formerly) that the difference in judgement and practice about the Ceremonies of our Church, hath cauſed ſuch ſtrangeneſs, and alienation of mind and affection, between ſuch as do truly fear God, both Miniſters and People; We are ſo farr from receiving, eſteeming, loving and maintaining ſociety one with another, notwithſtanding this difference of judgement about theſe things, that we are apt to deſpiſe and judge one another for it, and doubt whether there be any truth of grace in them, that differ from us in theſe things. Surely, (ſaith the one ſide) the indifferency and lawfulneſs of theſe things, is now ſo clearly manifeſted, as theſe men muſt needs be willfully blind, that do not ſee it: Nay, certainly they cannot chuſe but ſee it well enough, and were it not for a carnal reſpect to their credit with the people, among whom they have gotten a great Name and Applauſe, by ſtanding out ſo long, they would doubtleſs conform themſelves, And ſurely (ſaith the other ſide) the utter unlawfulneſs of theſe Ceremonies is now ſo clearly revealed, that theſe men muſt needs be wilfully blind, that ſee it not. Nay, they do ſee it well enough, and were it not for a carnal reſpect they have unto their worldly peace, and eſtate, they would never uſe them; certainly they ſin againſt their Conſcience in obſerving of them: And what truth of grace can there be in them, that are willfully blind? and for carnal reſpects doe thus ſin againſt their own Conſcience? Thus do both ſides groſly and dangerouſly erre, and ſin againſt their Brethren: 1 Cor. 8.12.And when ye ſin ſo againſt the Brethren, ye ſin againſt Chriſt. For the experience of all times, and of this preſent age, proveth evidently, that there be of both ſides, that fear God unfeignedly, and in the whole tenour and courſe of whoſe converſation, the life and power of true godlineſs doth manifeſtly appear. And if thou do not ſee this (who-ever thou art, that art moſt bitter and violent of either ſide) then art thou certainly thy ſelf moſt willfully blind. And I do aſſure thee (in the Name of the Lord, and by good warrant out of his Word) that if thou canſt not unfeignedly love every one that truly feareth the Lord (whether he conform, or not conform) If thou canſt not bewail and ſtrive againſt theſe hard conceits thou haſt been wont to entertain againſt ſuch, thou canſt have no comfort at all in thine own eſtate before God.
Thus far he that was in his time Englands beſt Preacher. And is the matter any whit amended now? O! How have Profeſſors ſpoken all manner of evil againſt thoſe that have differ'd from them in circumſtances? Have not they publikely railed one at another? What filthy Names have they given one another? Schiſmaticks, Rebels, Dividers, Peace-breakers, enemies to the State, &c. even as bid as the Heathens gave the Chriſtians? Have not we been ſo eager againſt ſuch, that all the peoples time hath been ſwallowed up in invectives of one party againſt another? Have not we been cooled and blunted, and loſt our zeal in matters of greateſt moment, by letting out our zeal againſt the ſuppoſed errours of our Brethren?
3. Backbiting them. Levit. 19.16. Deutr. 27.24. Rom. 1.29, 30. Prov. 10.12.If we have not been guilty of Un-ſainting them; yet how little have we heeded the commands of God againſt back-biting? Thou ſhalt not go up and down, as a Tale-bearer among the people. Curſed be he that ſmiteth his Neighbour ſecretly. When the Apoſtle would ſet forth the great abominations of the Gentiles, he ſaith, they were whisperers and back-biters. Were there love, it would cover all ſins. Whom we love, we are wont to commend and praiſe; but inſtead of this, how do we speak againſt thoſe that differ from us, behind their backs, though we ſpeak fair to their faces? O abominable Hypocriſier! Have not ſome commended an action to the face of the man, and preſently in another place and company cenſured the ſame? whom we love we would have others to love; but by back biting we ſeek to draw off others alſo from their duty. Herein, O! how do we ſerve the Devil, who is the great mediatour of differences? I have oft thought upon the Artificial kind of Back-biting in Bernards time: When they ſlander, Videas praemitti alta ſuſpiria, Doleo vehementer de co grande damnum, &c. Bern. in Cant. Serm. 24.they will fetch deep ſighs as if they were much grieved, that others ſhould be ſo and ſo guilty; yea they will ſay, I am exceedingly ſorry for ſuch an one, that he ſhould commit ſo hainous a crime: when perhaps it was all the while but a baſe lying report. Beſides they will charge the Tale-hearer with the greateſt ſecreſy, when they will take liberty to aſperſe as far as they have opportunity, they tell the fault only to a Friend, that will tell no body, but Folks, of it. But why may not he have forfeited the gift of keeping Counſel, as well as thy ſelf? Why ſhouldſt thou think that the Hearer will conceal, when thou the Teller canſt not? And if thou haſt a mind the Brothers infirmities ſhould be hid, why doſt no… thou hide them? Or why doſt thou diſcloſe them to one; whom thou ſuſpecteſt to be no way friendly to the infamed perſon? If a man of a different perſwaſion live ſo humbly; that we are forced to commend them, yet we will ſurely bring in one Calumny or other, that ſhall blot the perſon, and weaken all our encomiums of him: when we have been forced to ſpeak of others good actions, how commonly do we lay in a But, ſomething or other, to abate the eſteem, that is due: it were well done, if the ends were right, if from good principles, if not done in hypocriſie, &c. and by theſe inſinuations we reſtrain others from loving proportionably to the merit of the perſon. This is Doeg-like: he told the truth; but he inſinuated as if David had an evil intention, and the Prieſts were in the Confederacy. Or we add, we ſhould like him well, if he were not thus and thus; but he is a leaper, &c. proud, covetous, &c. At feaſts, if not in more ſolemn meetings, what liberty have we taken to ſpeak againſt our Brethren? When Dioniſius feared Plato would revile him in the Academy among his Companions: God forbid (ſaid Plate) that there ſhould be ſuch ſcarcity of matter to talk of in the Academy, that they ſhould talk of thee. Believe it, we had ſpent our time better to warm one anothers hearts with the love of Chriſt, than to exaſperate and inflame the Spirits of each other againſt our Brethren. What ſaith Plutarch, another Heathen? You have matter enough at home, and within, to buſie your ſelves about.
4. Hearkning to backbiters.How eaſily have we entertained a report, and credited it againſt Brethren of different perſwaſions? The love of Mothers makes them incredulous as to any charges laid againſt their Children; Prov. 25.23.but how ſeldome have we driven away a back-biting tongue with an angry countenance? how have we been Talehearers; how have we encouraged the Backbiter to open his pack? how have we received all the defamations he would bring us? how have we credited reports upon hereſay, without any examination? Qui ſtatuit aliquid parte inaudita altera; Aequum licet ſtàtuerit, haud aequum fuerit. Sen. Trag. Prov. 14.15. Pſal. 101.5.how apt are we to cenſure and judge before he, which is the Accuſed, have the Accuſer face to face. This was the Romans Law: I wiſh it were the Chriſtians. Some of you learnt long ago, that it is injuſtice to determine without hearing both parties. Have we loved our Neighbours Name and Credit, as our own? May we not conclude that God will meaſure to us, as we have to our Brethren? Is it our wiſdome to believe every word? Would, not David cut off thoſe whom we embrace? We pretend we are not the firſt reporters; but are not we glad the report is ſpread beyond recall? are not we glad that others good names are ſtoln away? and do not we harbour the ſtolngoods? When others ſet our Neighbours Names on Fire, do not we look on, and gladly warm our ſelves by it, and cry Aha! So would we have it? But when do we go to the defamed Neighbour to hear what Apologie he can make for himſelf? were we not willing he ſhould fall in our eſteems, we would have the Accuſer and Accuſed face to ſace.
5. Aggravating their offences.How have we amplified and aggravated the offences of differing parties beyond their due proportion? For …fty have not we ſet down an hundred? Have not we repreſented that as done againſt light, which was done ignorantly? and that done with deliberation, which was done raſhly? We have not made a difference between raigning ſins, and humane frailties: between ins repented of, and not repented of. How have we been guilty in drawing conſequences from our Adverſaries Aſſertions, and faſtning ſuch opinions on them, as we knew their Souls abhor'd? and yet hardly hath one of a thouſand retracted theſe unjuſt charges, or humbled himſelf for this great iniquity before God, or Man.
6. Not ſilencing Names of diſtinction.Have we ſilenced our characteriſing Names even to this very day? Theſe have been the Devils-bellows, which he hath put and kept to our mouths, to blow up our differences to the greater flame: Theſe one calls, the trumpets of diſcord, and a main obſtacle to peace.
7. Not endeavouring peace as we ought.Did we begin to ſtop breaches betimes? did not we ſuffer our wounds to be kept open too long? and how few yet are there that endeavour to compoſe the jars and differences that are among us? When there were bickerings concerning Moſes, the Law, Circumciſion, and Sacrifices; how doth Paul beſeech Enodias and Syntiche? How few are like one of the Fathers, who was ſo much affected with the diviſions of Chriſtians, that he profeſt himſelf ready to let out his heartblood to cement them together? I hear many outcries againſt diviſion: and now it is in every mans mouth, it is time to agree; But ask them; what they mean by agreement? and you'll find Conformity is intended: they would have you to ſtoop to them, even againſt Conſcience: they will not abate an inch of what they have pretended, and profeſſed as their principle? Few entreat for peace, and thoſe few that do indeed endeavour to hinder the ſtrife of Brethren, fare no better than Moſes: He is thought to carry on a deſign for a party that ſues for peace, and deſires brotherly and amicable Conferences. Many cry for peace, and commend it; but they will not be at coſt for it. The curſed principle is ſtill harboured, that it is a diſhonourable thing to yield firſt; but that others muſt begin to ſtoop to us: Whereas it is Gods honour, that he ſtooped to us firſt. We are loath to ſue for peace, and to beg reconciliation with thoſe, that have been more in the offence than we. I find little condeſcending to remove miſtakes and prejudices. If we have once offered terms of peace and reconciliation, we ſatisfie our ſelves therein; but have not purſued and followed after peace: we have not uſed means upon means: This is a clear evidence of our too much indulging our diſcords and animoſities. When there is a diſlocation of one Member of the Natural Body, if one Bone-ſetter ſets it not right, we try another: and leave no means uneſſayed, till all be brought into Order again. Sure our hearts are not overcome with the love of peace: I wiſh we could ſay as Luther once in an Epiſtle to the Paſtours of Straesburgh, I pray you be perſwaded, that I ſhall alwayes be as deſirous to embrace concord, as I am deſirous to have the Lord Jeſus propitious to me.
8. Our differences making us to miſlike good enterpriſes, and diſcommend what we have approved, and that in the whole party.Have not our differences come to that height, that we have condemned thoſe actions of Diſſenting Brethren, which before they diſſented from us we approved and commended? Demetrius of Alexandria liked Origens making himſelf an Evenuch, till they fell out, and then he wrote againſt it. Yea, have not we diſcommended ſome very good enterpriſes, meerly becauſe they had an hand in them? Thus ſome confeſſed that they had liked many of Luthers Reformations, but that ſo contemptible a Monk ſhould have the honour of beginning them. When men are highly inflamed for ſome one thing, they will diſ-like all the party doth, whilſt they are in that paſſion. Beſides have not we been apt to quarrel with, and miſ-like whatſoever is done by, a whole ſociety, if we be fall'n out with one of that ſociety? Not confeſsing their faults one to another; but upbraiding one another as the cauſes of all our miſeries.Hath not a whole family ſometimes ſuffered, becauſe we have been angry with one of that Family?
9. How few are there that mutually confeſs their faults each to other? though doubtleſs both ſides have had their failings in ſuch a time of darkneſs and temptation? But inſtead of this are there not mutual upbraidings? if not to the face of each other, yet (which i… more criminal) behind each others backs? Do they not impute the cauſe of all the miſeries felt and feared to ſuch and ſuch diſorders of ſuch parties? Who is ſo ingenious as to confeſs, and take ſhame for his own, and his parties miſcarriages?
10. Not forgetting unkind paſſages.How strong are our memories (even to this day) to retain all bitter, & unchriſtian paſſages of one party toward another? And if ſome have buried them; yet are there not ſome of the Devils agents, that are raking them out of the duſt, to exaſperate Spirits afreſh, and ſo to widen our difference?
11. Suffering Sin to reſt on them.How have we ſuffered Sin to reſt upon others? and why? They are not of our Church. Thou ſhouldſt not deal with a Turk, as thou haſt dealt with Christians: nor with a Beaſt, going aſtray, as thou haſt with thy Brothers-Soul. O! Into what times are we fall'n? That the Jews were kinder to Beasts, than we are to one another: if any go aſtray, we help them not to return into the right way: if they periſh, let them periſh, for any care we take to reclaim them: if non-members, they muſt not be regarded. Thou ſhouldſt not hate thy Brother in thy heart, but reprove him: and not fooliſhly confine and narrow Brotherhood to thy particular Congregation, and ſuffer others to be damned, when thou by a faithfull reproof might'ſt have ſaved them. Whilſt you care ſo little whether God be honoured, or diſhonoured by others, your zeal againſt Sin in your own boſomes, or in your Society, may juſtly be called in queſtion, whoſe Image doth it bear? Inſtead of reproving a Chriſtian, that differs from us, according to the rule of Chriſt, for any miſcarriage, that we are privy to, have not we let him run on, and then told on the houſe top, what was done in ſecret? We hide their imperfections, whom we love, and faithfully, but ſecretly, admoniſh them; but have not ſome pretended an high Friend-ſhip to others, on purpoſe to eſpy their liberty, that they may afterwards have an occaſion to reproach them, and all their party on their account? He that ſeeth his Brothers face fowl, and tells him not of it, hath a mind that others ſhould ſee his ſpots as well as himſelf. And is this love to thy Friends? O! How have we uncovered that, which ingenuous Humanity ſhould have concealed? Can you talk ſo of your Friends, that are moſt dear to you?
12. Reſtraining Prayer for them.Have not we reſtrained Prayer for ſuch Chriſtians, as have differed from us? Whom we love we pray for: But have not our differences been ſo great, that we have excluded one another out of our Prayers, unleſs to reproach each other before the Lord? If any man ſee his Brother ſin a Sin, 1 John 5.16.which is not unto death, he ſhall ask, and he ſhall give him life for them, that ſin not unto death. How ſeldome are we very ſerious and earneſt in wreſtling with God for others, if in ſome things divided from us? Mat. 5.44.If we had counted them Enemies, we ſhould have ſo loved them, as to have prayed for them. O that Abraham ſhould pray ſo vehemently for the Sodomites, and not we for Saints! That Samuel ſhould pray for Saul, and not we for the Lords anointed ones! Have not our differences interrupted not only civil, but all religious communion? Yea, have not we neglected to pray, not only for diſſenting Brethren, but for the reconciling of them? How few are there, that pray heartily, feelingly, believingly, for the Peace of Hieruſalem; though there are many Promiſes to encourage us therein, Zech. 14.19.that his Name ſhall be one, and they ſhall worſhip with one ſhoulder, and Judah ſhall not envy Manaſſeh, Jer. 32.39.nor Manaſſ…h vex Ephraim: And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them? ſhould we not alſo have been encouraged to pray for that, which Chriſt ſo affectionately deſires? Will not Petitions be welcome to Heaven for that, which would be the joy of all the Heavenly Hoſt to ſee effecten? Peace on earth among the Saints would be the joy of God, who is the God of Peace: of Chriſt, who is the Prince of Peace. May we not confidently pray for what Chriſt ſweat and bleed?
13. Not priling their gifts, not bleſsing God for them.How unready have we been to respect and value the gifts and enoblements of ſuch Chriſtians? We have neither heartily prayed to God, that they might be uſeful, with all their Talents, for the good of many: nor bleſt the Father of Lights for communicating ſo much to them.
14. Envying them.Hath not the Spirit in us luſted to Envy? Whom we love, we rejoyce at their gifts and enjoyments; but hath not a Spirit of Cain prevailed among us? Have not we envied, if others had greater acceptance with God, than our ſelves? Have we rejoyced at the gifts and graces of differently-perſwaded Brethren, as if they were our own? or have not we (ſecretly at leaſt) repined at others praiſes? Have not we been afraid that we and our party have been obſcured thereby? Hath not this been evident in our being more backward to ſpeak of their graces, than of their imperfections? Doe not we gaze only on the Sun, and call in others to be ſpectators of it, when ecclipſed? Do not we like Kites, paſs over the ſound ſheep, and pitch on the weak and dead Carion? or like the Butchers Dog, not touch the ſound fleſh, but the offals and putrified pieces? or like Swine, paſs over the flowers, and wallow in the Mire? If we know one of a differing Congregation from ours, that hath a blemiſh, our mouths are full of him; but others graces, and heavenly walks we can paſs over in ſilence.
15. Not helping them.Have not we refuſed to help ſuch Chriſtians? We help what we can thoſe whom we really love; But are not we like Spectators in a Tragedy (Auſtin complains of ſuch in his time) who mourn much to ſee a ſad ſtory acted; but let the Play goe on. True pitifull love would expreſs it ſelf by the hand, Heb. 6.10. 1 Cor. 13.4.as well as tongue. We read of the labour of love: love is bountifull. We pretend to love all Saints; but what do we for thoſe that are of different perſwaſions from ours? If ſuch an one be in Priſon, do we viſit him? If Naked, do we cloath him? If hungry, do we feed him? If we remember all the Lords people, that are in bonds, as if we were bound with them, then doe we really love them. We love our ſelves, and we are liberal to our ſelves; we can beſtow time, care, eſtate, good things upon our ſelves; but not ſo on divided Brethren. We have words at will, Oyle and butter in our mouths to ſupply them, Depart in peace, be ye warmed and filled; but we give not thoſe things, that are needfull. Love will ſuffer any pains for the ſake of the Beloved: So Paul loved all the Saints, that he was willing to ſpend and to be ſpent, like a Candle, to waſt himſelf for their good. Which of us hath ſo ſpent himſelf? Love will counſel the Beloved, eſpecially if in any ſtraight; But God knows how little others have been beholding to us even this way: poſſibly we have afterwards inſultingly told them, this you ſhould have done, and herein you failed; but as we found them in a Ditch, ſo we left them, and directed them not to a way of deliverance. The beſt counſel we can give is for the Soul; but let the divided parties, yea and others, conſider ſeriouſly and ſadly how backward they have been, and are to this day, to adviſe to the beſt way for peace, holineſs, and glory. If we believe ſuch an undertaking will impair our Neighbours Name, eſtate, ro Soul; yet how ſlow are we to interpoſe for the diſſwading of him from ſo unhappy an enterprize? I ſhould hardly think that Parent loves his Child well, that ſees him run over a cliff, and with-holds him not, what he can.
16. Not ſympathizing with them.Have not we been ſo far from helping them, that we have not ſympathized with them? Love is pittifull. When they have been ſick, when did we get over our threſholds to enquire how it fared with them? How ſeldome have we felt their pains? If they be in an errour, in a dangerous one, the more we ſhould compaſſionate them, conſidering our ſelves alſo, who have the ſeeds of the ſame errours within us; conſidering the blindneſs of our own minds; how we alſo differ from others in ſome matters; how it is the Spirit, that leads into truth, &c. But have not ſome rejoyced, when any of a different perſwaſion have fall'n into the Bogs of Familiſme, Ranteriſme, Quakeriſme, &c. that they may thence draw their abſurd inferences againſt the whole body, whereto ſuch an one was related? Yea how little have we laid to heart the afflictions of any of Gods people? Have not we been as unconcerned in their ſufferings in Germany, France, Holland, Piedmont, Ireland? &c. How ſeldome have we had any great conflict for thoſe whoſe faces in the fleſh we never ſaw? Have not we been like Jacobs Children, unmercifull enough: ſate down to eat and drink, and forgot Joſeph in the Pit? Have not we had a late inſtance of this our hard-heartedneſs, when the Plague ſo forraged in London, and the parts adjacent? How little did we mourn with them that mourned? Perhaps fear leſt the Flying Role might viſit us, cauſed us a little to put finger into the eye. I muſt tell you (I wiſh I could weeping) that iniquity abounds, and the love of many waxeth cold.
17. Inſulting over them. 1 Cor. 13.4.Have not we been ſo far from ſympathizing with them, that we have inſulted over them? Reall love vaunteth not it ſelf, is not puffed up; But how have we vaunted over fall'n Brethren, fall'n into miſery: that is bad; but fall'n into ſin, that is abominable? How oft have I known ſome high Profeſſours making it an entertainment, a banquet for their Friends, to ſpeak of the Spots, Vanities, Geſtures, &c. of others different in ſome Opinions or Practices, from them, when their laughture hath given evident proof what contentment they took in the infirmities of their Brethren? Ye are puffed up, 1 Cor. 5.2.and have not rather mourned, &c. ſaid Paul to the Corinthians: and may not I ſay ſo to Engliſh-Profeſſours? Have not we been worſe than Dives's dogs; ſeeing they licked the ſoars of Lazarus: whilſt we have rub'd and fretted them, and inſulted over his miſeries?
18. Publiſhing their ſecrets.Have not we very unfaithfully publiſhed their ſecrets? We are wont to keep the ſecrets of thoſe we dearly love, eſpecially when they charge us, and we promiſe ſo to do; But how many of us are ſwift to hear, but not ſlow to ſpeak of what we hear even under the roſe? Few faithfull Spirits, Prov. 11.13.that conceal the matter. How many are there that creep into houſes, yea farther into boſomes, to know ſecrets, that they may inſlave them to their wills, for fear of their publications, or elſe when they have got what they can of them, moſt wretchedly betray the truſt repoſed in them? This makes me even to cry out, truſt not in a Brother.
19. Selfiſhneſs. 1 Cor. 13.5.Have not we been ſelfiſh in our love? Charity ſeeketh not her own. Obſerve it, the moſt love, that is going is Publican-love: we are careleſs of their company, or to have any intimacy with them, from whom nothing is likely to be returned: if a Profeſſour be rich, he hath many Friends, ſuch as they be; but the poor is deſpiſed of his Neighbour. O! how baſe and mercenary is our love? Even your Miniſters, to whom you have pretended dear and high affections, yet if they be laid by, or removed at a diſtance from you, that you cannot have them as a pleaſant ſong to you, how ſtrange are you inſtantly to them? How ſoon do you forget them? Judas may kiſs you; but he hath a deſign upon you: Joab may ſalute; but he is working nothing but his own baſe deſign.
20. Inconſtancy.Hath not our love been inconſtant? Real love is abiding; but do not we quickly exchange Friends? Do we keep them as long as an Almanack, to the end of the year? Do not new pickt flowers tempt us to throw by the old? 1 Cor. 13.4.Charity ſuffereth long; But how ſoon is our love quenched? It makes a blaze; but ſoon is out, ſoon kindled, ſoon quench'd: like Children, won with an Apple, loſt with a Nut: How have we been at ſwords point for every trifle? Thoſe ſeven ones, one Body, one Spirit, one Hope, one Lord, one Faith, one Baptiſme, one God and Father of all, ſhould have been as ſo many quoines to lock together all parts of the building into one; But alas! every extravigant, or extrinſecal opinion hath broken us and our hearts to pieces. Have not we been humouriſh, peeviſn lovers? Our love is dearly bought, and more hardly kept. Humour is like tinder, as ſoon on fire as touched: no love without conformity in every thing: we could hardly bed, board, or houſe together, unleſs we all ſaid the ſame thing: we loved only whilſt pleaſed, and our humours were not croſt; but the leaſt unkindneſs, the leaſt difference, though our agreemenss were more by hundreds than our differences) would quench, or at leaſt abate, our love. Charity is not eaſily provoked. 1 Cor. 13.5. Gal. 6.1.And to fullfil the law of love its requiſite in the Apoſtles Judgement, that we bear one anothers burthens. But O! ever ſince I can remember, what a rigid, imperious, and tyrannical commanding of an Uniformity in every punctilio hath there been? Though the pretence be love to Chriſts Church; yet if men would conſult their own hearts, 'tis love of their own power, and rule, and Lordſhip over their Brethren: and therefore the ſame party of men, when in the Saddle, when uppermoſt, have cryed for this rigid Conformity, away with curſed tolleration, &c. and when reduced and brought lower, have as much commended Charity, Love, Forbearance in matters leſs momentous.
Now, when theſe things are thus amongſt us, The greatneſs of this evil.ſhall we ſit ſtill in ſilence and stupidity, and ſuffer the ſweet and ſoft fire of love quite to expire, and the wild-fire of paſſion and contention to ſpread and prevail, without moving a tongue or hand towards the repreſsing of the one, and reviving of the other? This were enough to make the dumb to ſpeak; and therefore may juſtifie my writing, when I may not ſpeak, yea my expatiating a little, in venting my thoughts about this great evil, and the deſires of my heart to redreſs it.
Is it nothing to us, In its diſobedience. See Williams tranſcendency of Christs love. Chap. 9. Sect. 3, 4, 5. John 13.33, 34, 35.14.12.15.12, 17,that hereby we are in a ſpecial manner guilty of diſobedience to Jeſus Chriſt? That all Chriſtians would love one another, was our Lord Jeſus his dying charge, which he frequently inculcated, ſweetly inſinuated, and powerfully enforced it as a Commandement, not a bare advice and counſel: It is a Commandement of Chriſts own preſcribing, A Commandement I give unto you: It is a Commandement given, as a ſpecial Love-token, in his laſt Will and Teſtament: It is a new Commandement, A new Commandement I give unto you: It is a moſt excellent Commandement, in a new Edition, corrected and amended, from the falſe gloſſes of the Scribes and Phariſees, and enlarged from his own example; Before it was only, Thou ſhalt love thy Neighbour as thy ſelf; now it is, Love one another, as I have loved you: This new Commandement is not once only given, but given again, and again, and again, by our dying Lord, to intimate, that as he had one Diſciple, who went by the name of the Diſciple whom Jeſus loved: So he would have a darling Commandement, and that this ſhould be it, Love one another; Yea, he calls it, Theſe things, as if this one thing were all things, and diſobedience to this Commandement, were diſobedience to all.
Is it nothing to us, that hereby, Croſsing Chriſts Prayer.as much as in us lies, we make the Prayer of Chriſt of none effect? Chriſt knew the evil of heart-burnings and diviſions, of wrath and bitterneſs againſt one another (though we do not) and therefore having preached up love among his Diſciples on earth, he ſets upon praying down Union from his Father in Heaven, and what he inſiſted moſt upon in his Sermon, that he enlargeth moſt upon in his Prayer. John 17.11, 21, 22, 23.And now I am no more in the World, but theſe are in the World, and I come to thee, holy Father, keep through thine own name, thoſe whom thou haſt given me, that they may be one, as we are: That they all may be one, as thou Father art in me, and I in thee, that they alſo may be one in us: That the World may believe, that thou haſt ſent me: And the glory which thou gaveſt me, I have given them: that they may be one, even as we are one. I in them, and thou in me, Throwing off Chriſts Livery. John 13.35.that they may be made perfect in one. and that the World may know, that thou haſt ſent me, and haſt loved them, as thou haſt loved me.
Is it nothing to us, that hereby we throw off Chriſts diſtinguiſhing Livery? By this ſhall all men know that you are my Diſciples, if you have love one to another. He doth not ſay, Hereby you ſhall be my Diſciples; but hereby it ſhall be known: Nor doth he ſay, Hereby I ſhall know; nor hereby you ſhall know; but hereby ſhall others know: Nor doth he ſay, Hereby they ſhall ghès and conjecture; but hereby they ſhall know, as by a ſure and infallible ſign: Nor doth he ſay, Hereby ſome, a very few, ſhall know this great ſecret; but hereby all men ſhall know: Nor doth he ſay, Hereby all men ſhall know, that you ſeem to be my Diſciples; but that you are ſo indeed.
Is it nothing to us, Repreſenting Chriſt as an Impoſture.that hereby we make the Jewes and Heathens look on Chriſt as an Impoſtour? How can they look upon him otherwiſe, whilſt they ſee his Coat ſo full of ſeams, yea his Body ſo full of rents? Hereby we hinder the World from being convinced that Chriſt is ſent of God: Chriſt therefore prayed, John 17.21, 23. Making Chriſts doath of none effect.that His might be one, that the World may know, that God ſent him.
Is it nothing to us, that hereby we make (as much as in us lyes) the Croſs of Chriſt of none effect, and his blood to be ſhed in vain? Chriſt not only preach'd up Love, and prayed for it, but alſo paid for it. As he went from preaching up Love on Earth by his Sermon, to pulling it down from Heaven by Prayer: So he went from praying to paying for it; and the Price which he laid down for it, Epheſ. 2.14, 15, 16.was his Blood, ſaith a late ingenuous Writer. For he is our Peace, who hath made both one, &c. having aboliſhed in his fleſh the enmity, &c. for to make in himſelf of twain, one new man, ſo making peace. And that he might reconcile both unto God in one body, by the Croſs. Shall Chriſt dye to break down partition walls: and will we dare to keep them up? Shall he ſhed his blood for peace? and ſhall we imploy our wit and intereſt to blow the trumpet to War?
Is it nothing to us, Calling in queſtion Gods Promiſes. Iſa. 65.25.11.6.that hereby we make Jews and Pagans call in queſtion the truth of Gods promiſes? What can they think of thoſe promiſes (that the Wolf and the Lamb ſhall feed together, they shall not hurt, nor deſtroy in all my holy mountain, ſaith the Lord. That the Wolf alſo shall dwell with the Lamb, and the Leopard shall lie down with the Kid: and the Calf and the young Lyon, and the failing together, and a little Child shall lead them.) When the Lambs cannot fold together without pushing at one another.
Is it nothing to us, Grieving Chriſt, and the Spirit.that hereby we grieve our dear Lord Jeſus, and the ever bleſſed Spirit? May we not eaſily imagine what a grief it is to the head, to ſee the members of his body renting and tearing each other? to ſee heirs of the ſame hope, thoſe that lye together in the ſame boſom of Election, and whoſe Names are on his Breaſt, and whom he preſents before his Father together in Heaven, to be thus broken aſunder on earth? O! me thinks if we had any love to Jeſus Chriſt, we ſhould ſtudy to be of one affection. What Luther ſaid once to the Miniſters of Norimberg is very conſiderable: Suppoſe (ſaid he) you ſaw Jeſus Chriſt ſtanding bodily in the midſt of you, and thus beſpeaking you, What do you; O my dear Children! whom I have Redeemed by my blood, that you might mutually love one another.—There is no danger in your difference, but there is much in your diſſention: Do not thus ſadden my Spirit: do not thus spoil the holy Angels of their joy in heaven: Am not I more to you than all your matters of difference. How can we expect the company of the Spirit of grace and peace, whilſt ſuch fiery contentions are amongſt us? Were the Diſciples quarrelling and contending, when the Holy Ghoſt fell on them? No, They were all with one accord in one place. Acts 2.1, Pſal. 133.10Where men dwell together in Unity, there the Lord commands the bleſsing for ever. God will not (ſaith a learned man) ſow the precious ſeed of his grace and love among bryars and thornes, the enemies of peace.
Is it nothing to us, Raſing Sion.that hereby we do (what in utlyes) to raſe Sion, even to the foundation thereof? The ſtones ſupport the building, by being coupled together. Mat. 12.25. Making real Saints weaty to ſupport the World any longer.How can the houſe ſtand, when the ſtones are ſevered, when not a ſtone is left joyned to a ſtone? Every Kingdom divided againſt it ſelf, is brought to deſolation: and every city or houſe divided againſt it ſelf, ſhall not ſtand.
Is it nothing to us, that hereby we make reall Saints, the pillars of the World, weary of ſtaying in the World; to ſupport it any longer? It was the ſight of the diviſions among Chriſtianss, that made Grynaeus, Melancthon; Strigclius, thoſe pious and precious Souls weary of earth, Pſa. 55.6.and to wiſh and deſire the wings of a Dove, that they might ſly away, and be at reſt in that place, where there is a reſt remaining for the people of God, Hebr. 4.9.as from all other evils, ſo from this of diviſions and diſſentions among Brethren. It was …e conjecture of one that as Go is firſt Judgement againſt the old World was by Water, againſt the heat of Luſt: ſo his laſt Judgement upon the World that now is, will be by Fire againſt the coldneſs of Love. If this be true, how do we haſten the great and terrible day by our coldneſs in Love one towards another?
Is it nothing to us, Gratifying the Devil, rejoycing the wicked, and Juſtifying their reproaches of Saints.that hereby we gratifie the Devil, rejoyce the hearts of the wicked, and juſtifie their reproaches of Saints? The great ſtratagem of Hell is to promote our differences, and to keep us from Union: all the bones they throw among us are to ſet us by the ears: the Devil knows that Societies of Chriſtians are immortal, if they do not kill themſelves by Diviſion: Divide & impera, Divide them, and rule them is a maxime in Hell, and among the Antichriſtian party. Gal. 5.15.If ye bite and devour one another a Conſumption will be the conſequent. Why ſhould we be imployed in the Devils work? Hath he not inſtruments and tongues enough of his own? O! how doth Antichriſt yet ground by the Animoſities and Diviſions among Chriſtians? Certainly what Tacitus ſaith of ſome in his time, we may of the Papiſts and all our Forraign Enemies, Nihil ſpei, niſi per diſcordiase habent. All their hopes of ruining us ariſ… from our homebred diſcords and diviſions: Were all the Arrows in one bundle, they would by tryal and experience find it next to an impoſſibility to break them. Methinks the proud boaſts of the Man of Sin ſhould make us bury all our diſcords: were we but of one heart before God, and uniting our Prayers, the Mountains would become Plains, yea the ſeven Hills among the reſt. Sure we do not conſider where, and among whom we are. Are we not in the world, where Satan rules? Shall the Children quarrel in their Enemies quarters? Gen. 13.7.Abraham ſues for peace upon this, as a taking conſideration, that we are Brethren and the Perrizzite dwelt in the land. Wicked men are Spectators of our fewds and diſcords. The very Heathen have calmed the mutinies of their Souldiers, by ſaying, your Enemies yonder behold your mutinous behaviour. What one ſaid prophetically ſome years ago, Europae Speculum. p. 173.I cannot but recall: that unleſs God did ſtir up ſome in the Proteſtant Churches, and cloth them with a mighty Spirit to accommodate our differences, the end of them may be, that our Enemies will laugh, when we ſhall weep. Have we not Enemies enough, but muſt we be dogged and cruel to one another? We ſay the Fire burns the hotter for the cold weather: Would to God the Antiperiſtaſis were bleſſed, that the cold abroad, the oppoſitions againſt us, may intend our affections the more to God, to his wayes, to his people. And are not the wicked juſtiſied in their reproaches of the Saints, whilſt they do but write after our Copy?
Is it nothing to us, Perjurythat hereby we are perjured, yea often perjured, as oft we have received the Communion? Chriſtians (ſaith our great Uſher) ſhould remember, that as oft as they come to the Lords table, ſo oft do they enter into new bonds of peace, and tye themſelves with firmer knots of love together, this bleſſed Communion being a Sacred Seal… not only of the Union, which we have with our head by faith, but alſo of our conjunction with the other members of the body, by love.
Laſtly, Is it nothing to us, Hindring pardon.that hereby we hinder the forgiveneſs of our own iniquities? How can we hope we ſhall be forgiven, if we forgive not one another? How can we look that Scripture in the face, Mat. 6.14, 15.if ye forgive men their treſpaſſes, your Heavenly Father will alſo forgive you: But if ye forgive not men their treſpaſſes, neither will your Father forgive your treſpaſſes? Or that, with what meaſure you mete, Mat. 7.2.it ſhall be meaſured to you again? Would we have God deal with us, as we deal with our Brethren? Theſe, and ſuch like conſiderations, have made ſome, even of the Epiſcopal perſwaſion, to complain for want of love, Biſhop Reyn of the peace of the Church. p. 16.17.and to ſigh for more Charity towards Chriſtians, though of different perſwaſions: That in the caſe of unavoidable differences among good men (ſaith one) there ſhould be no more mutual charity, meekneſs, moderation, tolerance, and … manity expreſſed, &c. this is a lamentation, and will be for a lamentation. Between the Epiſcopal, Presbyteria…, and ladependent parties (ſaith a ſecond) much of the acidneſs and ſharpneſs of the humour would be alayed, Biſhop Gaudens Serm. Printed 1660.if this policy of charitable cenſure and interpretation were applyed on all ſides, &c. I ſhould be glad to ſee the beams of this candour, this kindneſs, this charity, ſhine in all ſaces from all ſides, that the Shiboleths of different dialects and deſigns, &c. might be laid aſide by being all for Chriſt, Biſhop Hall's Serm. before his Majeſty, 1641…&c. A third preſſeth to a charitable conſtruction of each others acts and intentions; becauſe there is nothing in the world, which may not be taken with either hand, whether the right hand of favour, or the left of malice. We ſee the Son of God himſelf, in whom the Prince of this World could find nothing, yet was expoſed to miſ-conſtruction, Matth. 11.19.Behold a Glutton, &c. Good Lord! what uncharitable cenſures are men apt to paſs upon each other: Let a man be ſtrict and auſtere in moral and divine duties, though never ſo puaceable, he is a Puritan, and every Pu…itan is an Hypocrite. Let him be more free, and give more ſcope to his concerſation, though never ſo conſcionable: he is a Libertin: Let him make ſcruple of any innovated form, he is a Schiſmatick: Let him …and for the anciently received Rites and Government, he is a time-ſerving Formaliſt. — Let me tell you he is right, that hath a right heart to his God, what forms ſoever he is for. The Kingdome of God doth not ſtand in …eats and drinks, in ſtuffs, or colours, or Faſhions, in Noyſes or Geſtures: it ſtands in Holineſs and Righteouſneſs, &c. Let us ſtudy now, not to widen, or gall, or ranckle; but how to ſalve, and heal, &c. I ſhall conclude this Chapter with beſeeching, yea conjuring you in the words of the Apoſtle Paul to the Philippians: Phil. 2.1, 2. O quam ſacro faſcino uſus eſt? Ipſa ſuada credo, ſi loqui poſſet, not potuiſſet foreign, ubi quot verba, tot tela, quae nimium animos noſtros percellant, &c. Mortoni ſent. de pace procuranda inter E…gel. p. 25.If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowells, and mercies; Fulfill ye my joy, that ye be likeminded, having the ſame love, being of one accord, of one mind.