Forty Sermons, Sermon 1 · Sermon 9
V. 5. 6.
foreign.
A… touching the Law, [or the order and Religion of my ſect] a Phariſee: Concerning zeal, perſecuting the Church, touching the righteouſneſs which is in the law, blameleſs.
IN which three expreſſions the Apoſtle proceeds further, and riſeth St. Maries May 13. 1660.higher in his comparing of all things with Chriſt, and preferring him before them all. The foregoing Privileges, that foreign, &c. Chryſoſt. in locum. Poſtquam de generis nobilitate diſſert it, nunc deſcendit ad do…es perſonae peculiares. Calvin. Eſtius v. 5. laudavit ſe à genere, v. 6. à proprio ſtudio & factis in Judaiſmo, Corn. à Lapide.he was circumciſed, an Iſraelite, a Benjamite, an Hebrew were 1. More common to him with others. 2. More external, as pointing at his relation to others, and what he had from others. 3. Or if more inward and innate, yet more natural, and having leſs of his will and choice in them. But theſe of his being by his choſen Profeſſion a Phariſee, and ſo zealous and unblameable, were contrarily 1. More proper and peculiar, and perſonal to himſelf. 2. More inward and expreſſing the frame of his mind. And Thirdly, More voluntary and of his own choice, foreign, as Chryſoſtom expreſſeth it, quae ſunt propriae electionis, ideo que plus habere videntur commendationis, of his own more free Election, and therefore matter of greater Commendation.
And in theſe you may obſerve this gradation.
1. In theſe words as touching the law, a Phariſee, and it being (as he elſewhere telleth us, Act. 26. 5.) foreign, the accurateſt and ſtricteſt Sect of the Jewiſh Religion: he telleth you that for the particular Order and Sect of his profeſſion and Religion which he had made choice of (as the word foreign ſignifieth) it was moſt choice, ſtrict, and exact, the Phariſees of all other Jewiſh Sects being reputed by themſelves and others the moſt learned, ſtrict, and religious; being therefore called Phariſees, becauſe either by reaſon of their greater knowledge and ability, they were the chief Interpreters of Scripture, or becauſe of their greater profeſſed ſanctity (or pride rather) they ſeparated themſelves from others as more profane.
2. But yet although this might be the Character of Phariſaiſm in general, yet becauſe ſome Phariſees in particular might be more dull and cool in their Religion, to ſhew that he was none of them, he adds, Concerning zeal, Perſecuting the Church. He was a Zelot, ſo fiery hot in it, as to burn up all (even the Church of Chriſt) that he thought did any way in the leaſt oppoſe it.
3. But yet thirdly, becauſe a man may in his way be zealous, and yet withal ſcandalous, foreign, ſaith Chryſoſtom. He might have been ſo hot and furiouſly zealous out of that fervidum ingenium, that natural quick ſpirit that is obſerved to have been in him; or from a mad brain-ſick boldneſs and ventureſomeneſs, or from an ambitious aſpiring thereby to rule and greatneſs. Therefore to ſhew that his both profeſſion and zeal were not hypocritical but according to his light really honeſt and ſerious; He adds, touching the righteouſneſs of the law, blameleſs. All which we may have occaſion more particularly to explain as we go along. At preſent we are only in general to take notice, that all theſe he accounts loſs and dung for Chriſt, and the ſpecial particulars herein contained, and to which Chriſt is and ſhould be preferred, are, 1. The being of any particular Sect or Profeſſion in Religion. 2. Though never ſo learned. 3. Or ſeemingly ſtrict, pious, and devout. 4. Or zealous, or 5. Though in reality never ſo morally unblameable, and virtuous. If without Chriſt or contrary to him. All theſe are contained in theſe expreſſions of the Apoſtle, and all of them by him called and accounted loſs and dung in compariſon of Chriſt. We ſhall briefly run over theſe particulars.
And the firſt is of being or maintaining of any particular Sect and Profeſſion of Religion, beſides or without Chriſt, or in oppoſition to him.
This is held out in the firſt expreſſion, foreign. Legis S…ctum, Calv. Aquin. Eſtius, foreign Scholiaſtes foreign hîc vocat ſpecialis inſtituti foreign. Grotius. Beza.Touching the Law. He meaneth not the Law of God, but ſpecialis inſtituti foreign, or praeſcriptum Religionis inſtitutum, the ſpecial inſtituted and aſſumed form, order, rule, or ſect of his religion, and touching that he ſaith, that he was a Phariſee. And that the Phariſees were one of the chief Sects of the Jewiſh Religion in our Saviours time is ſo commonly ſaid and known by all, that I need not miſpend time, or miſuſe your patience to clear it to this Auditory. Their very name betrayeth them, which in the true E…ymon of it ſignifieth foreign, Separatiſts. But Paul puts it out of doubt, when Act. 26. 5. he calleth it foreign, exquiſitiſſimam haereſin, the moſt exquiſite, exact ſ…ct of their Religion, which Joſephus thus expreſſeth, foreign De bello Judalco lib. 1. cap. 4.foreign, an Order among the Jews that was accounted the moſt godly, and beſt Interpreters of the Law of all others, moſt gracious to the multitude, although the Sadducees were more favoured by the great ones: and the Eſſens in truth exceeded them in virtuous converſation, Heſſenorum Joſeph. l. 13. cap 18. & lib. 18. c. 2. Scultet. Exer. Evang. l. 1. c. 20. p. 57.foreign, as my Author expreſſeth it. However the Phariſees were the Jewiſh Jeſuits, who both in their own and the ordinary peoples account exceeded all; ſo that when Paul in the Council, Act. 23. 6. ſaid, that he was a Phariſee and the Son of a Phariſee, he could not more takingly commend himſelf to that Auditory. And ſo if Paul here in the Text accounts his being a Phariſee as loſs and dung, as to acceptance with God in compariſon of Chriſt: it will be a ſufficient ground-work of what I ſhall obſerve from it.
1. That it is not the being of any ſect, party, or faction, though Note.never ſo ſeemingly holy and exact, that can commend us to God, but it is to be accounted loſs and dung in compariſon of Chriſt and his righteouſneſs. For if there be neither Greek nor Jew, Circumciſion nor Ʋncircumciſion, Bond nor Free (Differences of Gods own making) but Chriſt is all in all, Col. 3. 11. then (ſure) there is not this or that Sect or Order of our own deviſing in this caſe conſiderable; but it is Chriſt that muſt be All in All, in this Caſe eſpecially. And it muſt be his diſcriminating. Grace only that muſt make us innocently to differ from others, and not our ſaying. I am 1 Cor. 4. 7.of Paul, and I of Apollo, and I of Cephas; that ſhould make us ſinfully divide our ſelves, and ſo make us more highly diſpleaſing to God than any ways commend us to him. Such ſinful Diviſions and fractions are far from juſtifying us that ſo deeply condemn us. And it would be a ſtrange means of reconciling us to God, which makes us at odds one with another.
But for the better diſpatch of this point, I ſhall endeavour to ſhew.
1. What Sects they are that ſo little commend us to God.
2. That we are very ſubject to think otherwiſe.
3. That yet in truth they do not ſo commend us, nor ſhould we them, but rather judge them loſs and dung for Chriſt.
1. For the firſt I lay down theſe particulars.
1. That it is not always a Sect in this bad ſenſe, which the World often calls ſo: for Paul could find a great difference which he intimated, Act. 24. 14. when he ſaid, foreign, and thereby ſhews, that there may be a way (even the way of Faith, Grace, and Chriſtianity) which the Jews then called, and many now call Hereſie: but they only call it ſo in their corrupt Nomenclature, which is far from being ſo in truth and reality. And ſo Chriſtians by Mahumetans, and Proteſtants by Papiſts are called Sectaries; and ſome amongſt us are bold to jumble Lutherans, Calviniſts, Arminians, and Socinians together, and to make Sectaries of them all: and ſo indeed they may be as they may handle the matter, as we ſhall ſee by and by. But yet if the truth be with any of them, it's not a Sect, nor they Sectaries for maintaining it. The Reformed Churches are no Schiſmaticks for breaking off from Communion with Papiſts in their Idolatries, nor thoſe that are ſound in the faith, and holy in practice, for declining or decrying other mens errors or impieties. It's neither Sedition in the State to diſown factions, nor Schiſm in the Church to keep the whole Cloth from others patches. We muſt adhere to Chriſt and his Truth and Grace, though we be called Sectaries for it: and Paul after the way that they called Hereſie, worſhipped the God of his Fathers; and he was never the worſe man for their calling him ſo, but the better for his doing ſo. They are guilty of the Schiſm which hold and do that, in which others according to the word in Conſcience cannot join with them, and they that depart from the truth are they that in truth make parties. Not they that take part with Chriſt, and manage it according to Chriſt. I ſay both, becauſe
2. On the contrary we may indeed make a Faction of our Profeſſion, and our way a by way, not tending to Chriſt, but from him, and that two ways:
1. When the ground, aim, and very materials of our Sect and Religion is nothing of Chriſt, but indeed contrary to him. Whither we may refer the various Sects of the Heathen Philoſophers as well the more moral Stoicks, and the more refined contemplative Platonicks, and the more rational Peripateticks, as the more brutiſh Epicureans. Hither alſo the oppoſite Factions of Hillel and Shammai among the Jews, their three more famous Sects in our Saviour's time, or the ſeven which *In Dial. cum Tryph.Juſtin Martyr, †Lib. 1. c. 4.Euſebius, and Epiphanius variouſly reckon up.
As alſo the numberleſs number and rabble of Popiſh Seculars and Regulars Votaries: that ſwarm of Locuſts in their ſeveral Orders and Religious (as they call them) of their Monks and Fryers, and other Eccleſiaſticks, from the firſt to the laſt of the Jeſuits and Oratorians ſet up on purpoſe to invent and hold up their ſeveral Idolatries, Superſtitions, and Will-worſhip, not according to Chriſt, or the ſimplicity that is in Chriſt, but to vitiate and corrupt 2 Cor. 11. 3.it with their unclean mixtures. Theſe and ſuch like are properly Sects, whilſt of their own heads they divide themſelves, and that oft-times to great enmities and alienations from others and from God himſelf, whilſt they ſet their threſholds, (as the Prophet ſpeaketh) Ezech 43. 8.by his threſhold, and their poſt by his poſt, whoſe Ark cannot 1 Sam. 5. 3.endure to have a Dagon ſtand by it. Theſe Diviſions are indeed Sects and fractions, whoſe materials and eſſentials are ſinful and againſt Chriſt.
2. Nay it may be a Sect, when the ground-work is good, and the part we take to in the main right; but all ſpoiled by our ill managing of it.
Thus 1 Cor. 1. 12. Chriſt himſelf is perverſly made the maſter of a Sect; nor were they more Sectaries that ſaid, I am of Paul, and, I of Apollo, and, I of Cephas, than they that added, and I am of Chriſt, which (as too many now do) pretending Chriſt, and yet rejecting the Miniſtry, parted Chriſt from his Miniſters (with whom he promiſed to be to the end of the world) and ſo made a Party.Mat. 28. 20.
And that place affords another way of Sect-making, and that is when inſtead of making Miniſters or others helpers of our joy, we 2 Cor. 1. 24.ſet them up as Maſters and Lords of our faith, when one is as much for Paul, and another for Cephas, as a third for Chriſt, when men are idolized, and perſons had in admiration, an foreign of any of them is ſufficient to make an Article of our Faith, and becauſe all men will never be of one mind, we come to what the Apoſtle ſaith of the Corinthians foreign, to be puffed up 1 Cor. 4. 6.for one againſt another. For that Maſter which we follow, and plenis buccis extol and admire, againſt another whom we reject Chryſoſtom. in locum.and vilifie, as in a diſeaſed body ſome parts are ſwollen up, whereas in a ſound all parts keep their due ſite and proportion, as in all Sects uſually they make their Leaders the Cynoſure of their judgments and practice, and ſo Calvin (whom I muſt needs ever honour) may be ſet up as the head of a Sect, and Paul himſelf againſt his will may be made a chief Sect-maſter. But one is our Maſter, even Chriſt, and we all ſhould be as Brethren, Mat. 23. 8.
And this further in the third place is advanced, when theſe diviſions and following of parties are managed with ſtrife and contention, hatred, rage, calumnies, and evil ſpeakings and doings againſt oppoſite parties, as it was in that place of the Corinths; when it was for one, it was againſt another. So betwixt Hillel and Shammai, Phariſees and Sadducees, Guelfs and Gibellines, Dominicans and Jeſuits, Seculars and Regulars amongſt the Papiſts, and too much and too often between ſeveral diſſenting parties amongſt our ſelves. So Chryſoſtom on that place to the Corinthians joyns foreign and foreign, inflammations and tumors uſually go together as well in corrupted Churches as diſeaſed bodies. Theſe are Sects indeed, when there are ſuch cuttings and ſlaſhings, and mutual woundings of other mens eſteems. It hath too often gone further to their eſtates and lives too. God heal the one, and in theſe exulcerated times prevent the other. But is this according to Chriſt? or any thing like his meekneſs? let the Apoſtle herein better inſtruct us, when he ſaith, If you have bitter envying and ſtrife in your hearts (much more if in our mouths and hands) glory not and lye not againſt the truth. This wiſdom deſcendeth not from above, but is earthly, ſenſual, d…viliſh: though ſet off with the Title of New light and Revelation, is but the ſmother'd glowing of Hell-fire; the ſmoke that aſcends from the bottomleſs pit, For the wiſdom which is from above is indeed firſt pure, but then peaceable, gentle, and eaſie to be intreated, &c. Jam. 3. 14, 15, &c. Here are oppoſites, Heaven and Hell: But you may diſcern Heaven by its ſcrene light, and Hell by its fierceneſs and darkneſs—Theſe and ſuch like are the Sects I now ſpeak of; of which Paul ſtifly maintained one, when for his Rule, Religion, and Order he was a Phariſee. And this was the firſt thing propounded in this point to our Conſideration.
2. The ſecond was, That men are very apt to reſt in theſe, as ſuch high matters which commend us to God: which the Text alſo proveth; for Paul reckons his being a Phariſee amongſt thoſe other things, which ſometimes he accounted gain; by which he V. 7.purchaſed Gods favour, as the Popiſh Votaries, by being of their Religious Orders, conceit themſelves gotten into an Eſtate of greater Merit and Perfection, as too many amongſt us by being of this or that party or perſwaſion, will needs pretend to, and ſo monopolize Saintſhip to themſelves and their fraternity, the others with them are but ſtrange and without, if not without intereſt in Salvation, yet at leaſt ſo as that they ſhall go without their Brotherhood and Communion.
I am of Paul, and I of Apollo, and I of Cephas, began very early in the Church, and hath continued ever ſince, but never more prevailed than now. An ill Weed (it ſeemeth) that is too natural to our Soil, that of it ſelf ſprouted out ſo ſoon, and grew ſo faſt, and ſpread ſo far as we now find it. And this for the ground of it.
1. In ſome (I cannot but in Charity believe) out of a better mind. I mean divers of their deluded, more ſingle-hearted Scholars and Novices, who in a pious zeal ſtriving after that which Paul, 1 Cor. 12. 31. calls, foreign, a more excellent way, which their Maſters promiſe to teach them, and not having 2 Pet. 2. 19.ſound and felt comfort, and ſealing, and ſetling, and liberty, in their former courſe and way, are very ready to catch at any other that is new; as a ſick man in pain would fain have preſent eaſe, and therefore hath not patience to wait for his Cure by attending upon that courſe which his able Phyſician preſcribes him, and ſo makes trial of every Medicine that every Empirick will give him, till having gone through all, and at laſt finding them Phyſicians of no value, at length through the Indulgence of God, with the Prodigal return and come home to God, and their more ſober minds and care together; as the woman that had ſpent all on Phyſicians, came at laſt to Chriſt.
2. But others, eſpecially their Sect Maſters upon deſign, and from worſe Principles.
Sometimes out of a baſe ſelf-love, and fear, to bear witneſs to the truth, which it may be dangerous to profeſs, as thoſe Gal. 6. 12. who becauſe they would foreign, and not ſuffer perſecution from the Jews, ſided with them againſt Chriſt and his Apoſtles.
Sometimes out of Covetouſneſs, which the Scripture often notes in factious Seducers, that they teach things which they ought Rom. 16. 18. 1 Tim. 6. 5.not for filthy lucres ſake, Tit. 1. 11. that through Covetouſneſs they make merchandice of their followers. 2 Pet. 2. 3. and have an heart exerciſed with covetous practiſes, v. 14. and in Jude, v. 11. moſt emphatically expreſſeth it by foreign, like Balaam with a full and violent ſtream they poured out themſelves for a reward; which Cyprian afterwards complaineth of in Novatus, who, he ſaith, was, Avaritiae inexplebili rapacitate furibundus, too viſible in our modern Sectaries.
Generally from vanity and emptineſs, and wanting of true ſolidity, and therefore the Apoſtle ſtileth them, foreign, 2 Pet. 2. 14. to which (Chap. 3. 16.) he joineth foreign, unlearned and unſtable ſouls, for parts, and age, and ſex, uſually of the weakeſt, as we ſee in moſt of the ſeduced in our days; and ſo, whilſt the ſolid grane abides on the floor, ſuch light chaff is blown away with every wind of doctrine. And like themſelves is uſually what they trade in. Phariſee-like, whilſt they omit, foreign, the weightier Matth. 23. 23.things, like Children that blow and follow after feathers, they eagerly purſue, foreign, ſome one or two, or a few things of leſs moment, and ſo fluctus in ſimpulo, make a blaze in the ſtraw, by the light whereof they make their own folly too viſible, but withal ſet the places they come to in a combuſtion. It's made the great Diana of the Epheſians, which puts the whole City into an uproar, Acts 19.
But always out of Pride: in affectation of Novelty, and ſingularity; as the Phariſee, Luke 18. 11. foreign, that they may not be like other men. But as Palſy-members have an Eeſtatick motion different, from that of their fellow-members: ſo to be of the more remark who otherwiſe for any true worth would otherwiſe not be taken notice of but with Saul lie hid in the ſtuff, th…y in obſcurity, when by this means they affect and hope to prove like him, higher by head and ſhoulders than their Neighbours, Captains, and Leaders of their Maniples, whom elſe you might have looked for, and found inter Calones & caculas. To be a foreign, was the aim of their firſt Ring-Leader, Simon Magus, Act. 8. 9, 10. as ambition hath been the brand of Novatus, Arius, Aerius, and many of the former Hereticks; and is apparently viſible in chief Sect-Maſters to this day.
But in all, both Maſters and Scholars whether of worſe or better minds, in all it ſprings originally from the bitter root of our firſt ſin and fall, whereby after God had created us upright, we came to find out many inventions, Eccleſ. 7. 29. falling from verity and unity together, and now gotten into a wild Wilderneſs, and having loſt the right path we irrecoverably loſe our ſelves, and are ready to ſeduce others in numberleſs by-croſs-ways, and like ſo many crooked lines drawn off the Center croſs and cut one another, or a routed Army, run either ſingly or in ſome ſmall parties this way and that way, juſtling and treading down each other as well as others who come in their way: but yet think that the courſe which they take is the only way to their own and others ſafety.
And thus from theſe and other ſuch like grounds too many do, and we are all too apt to betake our ſelves to ſuch Sects, and to think to commend our ſelves to God in ſo doing. Which was the ſecond thing I propounded. Paul ſometimes counted this to be gain. But now that he is grown wiſer, he reckons it as well as other things but loſs, yea and dung, that he might gain Chriſt.
3. Which was the third thing propounded and chiefly intended in the Text and Point. That this being of or adhering to any Sect or Party, is not that which we ſhould take up with, or reſt in. Whatever vain men ſay or think, it's not the being wrapt in a Friars Cowl that will either Cure the ſick mans Body, or ſave his Soul, not being of this or that Sect or Party, that will dub or Canonize thee a Saint, or make thee meet to be partaker of the inheritance of the ſaints in light: that we muſt be beholding to Col. 1. 12.Chriſt only for: in compare with whom this eſpecially had need be accounted loſs and dung, and indeed it's no leſs than a diſhonour to Chriſt that ſuch dung ſhould come into compariſon with him. And therefore I muſt ſay leſs in this kind of this particular than of all that hitherto I have compared with Chriſt, or hereafter ſhall compare with him: for in thoſe other particulars there is otherwiſe much, at leaſt ſome good: but in this of following and maintaining of Sects, nothing that is pleaſing to God, and that therefore ſhould pleaſe us. And what compariſon ſhould we then make of Light with Darkneſs? of Chriſt with Belial? will this ſect-following juſtifie and commend us to God, or may it be compared with Chriſt? which
1. Is ſo directly oppoſite to Chriſt the Prince of Peace, and the ſpirit of Chriſt, and the Goſpel of Peace; one body, one ſpirit, one hope, one Lord, one Faith, one Baptiſm, one God and Father of all, who is above all, and through all, and in you all. So many unities; and yet univerſals, that it comes to one and all, makes a Catholick Ʋnion, which therefore the Apoſtle calls for in the ſame place, whiles he exhorts us to keep the unity of the ſpirit in the bond of Peace, Eph. 4. 3, 4, 5, 6. More in ſo few words could not be ſaid, nor more Emphatically. And muſt Chriſt then be divided into Parties? 1 Cor. 1. 13.and his ſeamleſs Coat rent into pieces? foreign, as Clemens Romanus piouſly Cant. 6. 8.bemoaneth; however we may pride our ſelves in it, yet it's truly filthy and unworthy of Chriſt and a true Chriſtian converſation. Though there be fourſcore Concubines of ſuch as do not ſo ſincerely profeſs Chriſt, and Virgins without number, that make no Cant. 6. 8.profeſſion of love to him, yet his Beloved is but one: And that one ſhould not prove many. Straight lines drawn from the centre to the circumference never cut one another: and therefore if we ſo part as to croſs and claſh, the cauſe muſt needs be, that either we do not truly centre in Chriſt, or that there is ſome leſſer or greater obliquity, that we are not right either in heart or life, judgment or practice. Such ſecting (I may without affectation ſay) is a diſſecting and mangling the body of Chriſt; and therefore very much againſt Chriſt and the Spirit of Chriſt.
2. Contrary alſo to God and his Law, and that many ways; for if where ſtrife and diviſion is, there be foreign, every evil work, as the Apoſtle ſaith, Jam. 3. 16. in this one offence (as it's uſually ſaid of the firſt Adam's) there's at once a violation and breach of Gods whole Law. I inſiſt not in particulars, as idolizing our ſelves, or others againſt the firſt Commandment, and ſetting altare juxta altare, our threſhold by God's againſt the ſecond, &c. In general I ſay, If love be the fulfilling of the whole Law, this is ſo deſtructively oppoſite to love, that it's a perfect evacuating of it. By which we are at odds, not only with God and our brethren, but oft-times even with our ſelves and our own judgments and conſciences: which men often croſs, that they may comply with a party to which they are captivated, as Lactantius ſaid of Tully, Verùm haec non Ciceronis culpa eſt, ſed ſectae—Thus Lib. 2. cap. 9.ſuch breaches at once ſnap all aſunder.
And whilſt they cry up their own opinion and way, if that be Tom 6. de Haereſ. haereſ 54. ut aſſeveraret, quod nihil cui que obeſſe… quoruml…er perpetratio & perſeverantia peceatorum, ſi hujus quae ab illo docebatur fidei particeps eſſet.but believed and followed by themſelves and their followers, a broad way is ſet open, and liberty indulged to trample upon all other Commandments, as Eunomius in Auſtin gave out, That the commiſſion of or perſeverance in any ſin, could not hurt that man that would but entertain the faith which he taught: as our later Libertines and Antinomians make the worſt ſins none, but only the ſenſe of them, and ſorrow for them. Hence Arch-Hereticks (though ſome few, as Pelagius, (eſpecially at the firſt) were more ſober and ſeemingly religious, yet have been obſerved uſually to be very abominable and ſcandalous in their practices, exemplified, if not exceeded in our Ranters, and other Sectaries railings, curſings, ſtarknaked obſcenities, which Grace could not name, and even Nature would cover and bluſh at. A manifeſt heavy judgment of God upon them, written with a Sun-beam, had they not unmann'd themſelves, putting out their own eyes, and debauched their very natural conſciences. But, Lord, whither do we not run, when thou leaveſt us!
As this is another manifeſt Judgment of God upon them, that as by theſe Sects they cut themſelves off from others, ſo very often they cannot keep long together amongſt themſelves. O Lord, divide their Pſal. 55. 9.tongues, prayeth David againſt his enemies: and it's that which God moſt juſtly inflicteth on theſe Babel builders. What diviſions See Socrates l. 5. c. 21, 23, 24. Graecand ſubdiviſions are they mouldred into? and what deadly irreconcileable feuds and animoſities amongſt themſelves do they often fall to? Thomiſts with Scotiſts, and Jeſuits againſt Dominicans, Seculars and Regulars, and one Sect againſt another, till at laſt See Watſons Quodlibets. Judg. 7. 12. 1 Sam. 14. 20. Ezech. 38. 21.(when others could not do it) they deſtroy each other, whilſt Midian-like, every mans ſword is ſheathed in the bowels of his brother. So in the Pſalm before-cited, Divide, O Lord, and deſtroy. Diviſion and deſtruction go together, or one followeth upon the other. Brethren in evil, Gen. 49. 5. are ſcattered aſunder, v. 7. on which Matth. 24. foreign, a fit puniſhment for dividers. See Boyſe. in locum.Grotius well noteth, Mala coitio diviſione punitur by Gods hand, or the Magiſtrate's, or rather than fail by their own.
Or whatever they do to one another, I am ſure the Church and people of God deeply ſuffer by them, as by theſe their impieties, furies, and diviſions partly grieved and offended in themſelves, and reproached by others. foreign, ſaith the former Pag. 61. 1 Cor. 1.Clemens to the Corinthians, whom Paul had before much blamed for their diviſions, and it ſeemeth they yet continued in them, that Clemens after him upon a new breach ſaw cauſe to take up the ſame complaint; and we now as much as he, that our Sects and diviſions give Papiſts, Atheiſts, and Infidels too much cauſe to laugh and blaſpheme, that either our Chriſt is not that Chriſt which the Goſpel holds forth, or that we are not true Chriſtians, and ſo make ſome to fall off, others to doubt, and therefore cannot but make all that are truly grounded grieve and mourn in ſecret. And good reaſon:
For unleſs God pleaſe timely to heal theſe breaches, they will not ſtay here; but diviſion will end in diſſolution. A Church as well as a Kingdom divided againſt it ſelf cannot ſtand. Planks Mat. 12. 25.joyned together make a ſhip; but if once diſ-joyned, they make a ſhipwrack. Julian knew this too well; and therefore that he might the eaſier undo Chriſtianity, he not only tolerated, but ſomented Ammia…. Marcellin. lib. 22.the differences of Chriſtians. Theſe *Lib. 8. c. 1.Euſebius obſerveth were the inlet of Perſecution upon the former flouriſhing Primitive Churches from enemies without. God keep ſuch from us without, whilſt we are ſo bickering within amongſt our ſelves; and ſo dum ſinguli pugnant, omnes vincuntur. The Devil and his Inſtruments are not grown ſo drowſie as not to watch ſuch advantages—But ſhould they ſleep, theſe inteſtine Convulſions and Ruptures within our own bowels may be likely to prove deadly. For Faction uſeth to be fierce, and enmities and ſcuffles upon the account of Religion moſt bloody, and the Scripture joyneth ſuch ugly pairs as theſe are together: Whoſe mouths are full of curſing and bitterneſs (as you know whoſe now are) their feet are ſwift to ſhed blood, and deſtruction and miſery are in their ways, and the way of peace they have not known, Rom. 3. 14, 15, 16, 17. The Jews after their Captivity in Babylon were much cured of their former Idolatry, but then eſpecially ſprung up their ſeveral Sects of Sadducees, Phariſees, and their ſeveral Schiſms and Parties, and ſo at laſt it was the Sectary, not the Idolatrous Jews that crucified our Saviour. God grant that whilſt we are, or have been reforming Popiſh Idolatry, Chriſt and his Church do not ſuffer by our Schiſms: and that whilſt all Parties are tolerated, all at laſt come not to be utterly ruined.
Oh therefore that once we might be taken off from that which Ʋſe. keeps us ſo off from one another, and that we might be effectually diſſwaded from reſting in that which ſo much diſſettles all; from thinking to commend our ſelves to God by Sects and Parties, which make us ſo ridiculous to Enemies, ſo diſpleaſing to God, foreign. Nazianzen. Orat. 14. pag. 218.and all that are truly Godly, ſo unlike, yea contrary to Chriſt, and the Spirit of the Goſpel, and the holy and happy Communion of the Saints, the true Profeſſors of it: that once there might be no diviſions amongſt us, but that we may perfectly be joyned together in the ſame mind and in the ſame judgment. This is that which Chriſt begged of God in his moſt divine prayer before his Paſſion, Joh. 17. and on which he ſo much inſiſts, v. 11, 21, 22, 23. Paul for the Romans, Rom. 15. 5, 6. and moſt paſſionately beſeeches the Corinthians for in the beginning of his firſt Epiſtle to them, Chap. 1. v. 10. and calls upon them and God for in the cloſe of his ſecond Epiſtle to them, Chap. 13. v. 11, 12, 14. as the both Alpha and Omega of his deſires and their happineſs. That which he injoyns and commands with moſt conjuring perſwaſives. If there be any conſolation in Chriſt, (Oh how ſweet!) If any comfort of love, (how great!) If any fellowſhip of the Spirit, (how intimate and obliging!) If any bowels and mercies, (how large and tender in Chriſt to us!) and ſhould be in us one towards another) Phil. 2. 1, 2, 3.—That which he chides for the want of, 1 Cor. 1. 11, 12. &c. which he takes pains to heal between a Maſter and a fugitive ſervant in the Epiſtle to Philemon, and between Euodias and Syntyche, two weak women, who were fallen out either between themſelves, or both of them with the Church, Phil. 4. 2. and was the breach between two ſuch ſorry women, or a maſter And his untoward ſervant, ſo great a matter as the great Apoſtle thought it not below him, and that when he was writing the Canonical Scripture, to take pains to compoſe? as it were on purpoſe to leave it upon record, that it might lye before us as the Canon and Rule of our practice, and that the moſt ſpiritual amongſt us might not think it unworthy of them to reſtore ſuch diſlocated joynts in the ſpirit of meekneſs: And ſhall the beſt of us then think Gal. 6. 1.our ſelves too good to ſtoop to ſuch a ſervice? Oh remember, that whereas we have but two Sacraments, they are both teſſerae & vincula unitatis, and therefore the Apoſtle puts both together in one verſe. Whatever we are, or however otherwiſe differenced, whether Jew or Gentile, (and they were at odds enough) Bond or Free, (and they are at a ſufficient diſtance) yet foreign, We are all baptized into one body, and all made to drink into one ſpirit, 1 Cor. 12. 13. Baptized and made to drink, there are the two Sacraments, and when once and again he ſaith, We all, he tells us, that by both we all are but one, yea made one, foreign, concorporated into one body, and as it were identified into one ſpirit by an happy unio animarum; and ſhall we be divided, between whom there is ſo inward and ſo firm an union of the ſame ſpirit that animates and enacts all? Oh no, let it never be; or if it have been too long, let it never be more. But as in the body of the Univerſe, though there be various multiplicities of creatures, yet becauſe ſpiritus intus alit & magno ſe corpore miſcet, all Aeneid. 6.are kept in a perfect harmony, and as Macrobius out of Plato obſerveth, S…mn. Scip. l. 1. cap. 6.though the four Elements be divers, and have oppoſite qualities, and ſo are at odds one with another, yet God in his wiſdom hath ſo order'd it, that every one of the four Elements have two qualities, and ſo although with one they fight againſt each other, yet by the other they are linked together to a likeneſs and conſiſtency: as water being cold and moiſt, and the Earth cold and dry, though in moiſture and drineſs they are oppoſite, yet both agree in coldneſs, and ſo in the reſt of the Elements, ut per tam jugabilem competentiam & foreign foederari poſſint: ſo and much rather in the Body of Chriſt, though there be much variety in the members, and that if not better looked to may be occaſion of too much oppoſition, yet in that they are by one ſpirit united unto one head, and by reaſon of many other ties and ligaments, they have much more to unite and keep them together than there can be to diſunite, and pluck and keep them aſunder: It ſhould make us do our utmoſt to endeavour to keep the unity of the ſpirit in the bond of peace. But becauſe it's the God of Peace and Love, who only can make us to endeavour, and then make our endeavours ſucceſsful to ſo glorious an end; and becauſe he may be ſooner intreated than froward man be perſwaded, I end this particular with Noahs wiſh and prayer, Gen. 9. 27. The Lord perſwade Japhet to dwell in the tents of Shem, that our many Sects and Schiſms being abandoned, and all our rents and breaches made up, once at laſt our Jeruſalem may be builded as a City that is compacted together, even a Pſal. 122. 3. Iſa. 33. 20.quiet habitation, a Tabernacle that neither ſhall be taken down, nor any of the Cords thereof broken.