Meat out of the Eater, Application

Meat out of the Eater · Application

p. 14To application.

Uſe 1 of Conſolation.For conſolation to all them that waite or care for the conſolation of Iſrael; many are ready to faint and ſtagger at the diſtractions of the times, Judges 5. 15. For the diviſions or breaches of Ruben there were great thoughts of heart, or as the originall will beare it, great impreſsions. Theſe things indeed doe ſadly worke with a gracious ſpirit, the enemies warme themſelves by theſe ſparkles, and rejoyce over the fire that devoureth the great deepe: others, whoſe hearts are bathed and ſteeped in pleaſures, or combred with worldly cares, have not a due ſenſe of the times, & are not enough affected with them: but now for the people of God, externall miſeries are not ſo bad to them, and doe not ſo neerly reach a Goſpel-ſpirit as differences in Religion: Oh it is very ſad to ſee the roſes of the valleyes become pricking thornes, and Saints in pretence to be divells in practiſe to one another, p. 15the ſheep of Chriſt's owne fold to be like the Bulls of Baſhan, goring and wounding each other; and would our hearts were more affected with it. But here is comfort, God foreſaw how troublous and diſtracted, the morning of the latter dayes would bee; and therefore that we might not be diſmaid, hath given us many a comfortable promiſe to ſupport our hearts under ſuch providences. When God framed the world, there was nothing but confuſion; you doe not know what God can extract out of a chaos. Two things I ſhall urge upon you to ſet home this comfort.

1. Conſider your hopes.

2. Know the reaſon of ſuch providences.

1 Conſider your hopes, your times are not to be meaſured and valued by appearances, it leaſt of all becometh a Chriſtian to obſerve the cloudes; Rom. 8. 24. hope that is ſeen is not hope; that is, thoſe that would hope are not to judge by the preſent face of things, but by the promiſes, teach your faith to ſee things that cannot be ſeen, beauty in diſtractions, unity and order in violence and diviſion; faith is excerciſed not when you get water out of the Fountaine, but out of the Rocke, when you make the EATER give you MEATE, devouring differences yeild comfort and hope; 'tis better to looke to a ſure word then to an uncertaine providence, ſee what a promiſe you have, Iſa. 11. 6, 7, 8. The wolfe ſhall dwell with the lambe, and the leopard ſhall lie down with the kid, and the calfe and the young lyon and the fatling together, and a little childe ſhall lead them. And the cow and the beare ſhall feed, their young ones ſhall lye downe together, and the lyon ſhall eate ſtraw with the oxe. And the ſucking child ſhall play on the hole of the aſpe, and the weaned child ſhall put his hand on the cockatrice den &c. I will p. 16not undertake to aſſigne a ſenſe to every particular expreſſion, onelyonly in the generall note, God will effect it, though there be no more hopes then to ſee lyon and lambe, leopard and kid come together, and to perſwade natures that are moſt fierce and contrary, unto a peaceable and friendly cohabitation.

2. Know the reaſon of ſuch providences, men are perplexed when they do not know the reaſon of things, feare ſeiſes upon us in the darke, Judges 6. 13. If the Lord be with us, why is all this evill befallen us? They did not know the reaſon of the matter, and therefore were troubled at it: If there be ſuch promiſes of unity, why are there ſuch ſad things befallen us? ſuch great breaches and diſtractions, the ball of contention bandyed from one to another, cloudes gathering every day thicker & blacker? You will thinke this is but an ill time to look for unity, ſuch generall conſent and agreement: alas, you erre not knowing the reaſon of your providences, God uſeth to bring in unity and order by confuſions; there are divers reaſons for it, I ſhall name 3. which may incourage hope in the ſaddeſt times.

1. God doth not love to let the creature looke to the end of his deſignes, and skill the way of his providences; therefore he will try them by caſting a vaile upon his worke, and hiding his glory in a cloude, Iſa 44. 15. Verily thou art a God that hideſt thy ſelfe O God of Iſrael the Saviour: He meant to be a Saviour, but they ſhould know no ſuch thing, a Saviour under a vaile, an hidden Saviour. Providences are ſo diſpoſed as if hee meant to doe quite otherwiſe: ſo Iſa. 48. 7. They are created now, not from the beginning, leſt thou ſhouldeſt ſay, I knew them. God ſpeaketh concerning the matter of Babylon and the ruine of that Empire, which ſhould be p. 17effected ſo ſtrangely that none ſhould ſee which way providence tended, or ſay, now I know what God will doe. God loveth to hide the particular way and path of his providence, ſo that your times ſhall ſeeme, not to have the leaſt connexion or reſpect to your hopes, 'tis ſo in all his dealings ſee Joh. 11 6. Jeſus loved Lazarus and when he heard he was ſicke he abode two dayes, little love in that, to ſtand ſtill when there was neede of helpe, yet that ſtay was for the advantage of the miracle and commendation of his love, ſo John 2. when Chriſt meant to give them wine he calleth for water-potts; for God will not have you looke to the way and end of his counſells, Deus ſum non ſequax as Luther ſeemed to heare God ſpeake to him, when he complain… of ſome croſſe providences: the creatures are not to teach God how to effectuate his promiſes, there is incouragement enough to waite, even when the face of things doth moſt lowre upon your expectations.

2. Becauſe God will ſhew you a point of divine skill to make poyſon become your preſervative, and your ruine your eſtabliſhment, he will unite you by your diviſions, gather you by your own ſcatterings; Judaſ's treaſon was called Faelix ſcelus an happy wickedneſſe, becauſe it occaſioned Chriſt, many times God maketh contentions happy in their iſſue and reſult, and though for the preſent their influance is very deadly to Religion; yet their effect is confirmation to the truth, and in the end Gods people are brought more firmly and ſweetly to cloſe with one another and their God The noyſe of Axe and Hammers doth but ſquare ſtones for the Temple, that they may lye the more evenly in the buildings; uſually we finde that Religious controverſies (like the knocking of flints) yeild more light, and by the providence p. 18of God occaſion more ſincere love, before wee had but a negative affection to truth, and might rather be ſaid not to hate, then to love it, every ulgar and low ſpirit will love truth, when 'tis honoured and advantaged with common conſent: true affections are raviſhed with the beauty of truth, and have ſome poſitive ground for which they can love truths, yea and the more when they are ſuſpected and queſtioned; for then they ſhine with the greater luſtre, as being able to endure contradiction, and as being more ſtrongly vindicated and aſſerted: thus (you know) trees ſhaken are the more firmly rooted, and diſlocated joynts if well ſet againe prove the ſtronger, as in the point of aſſurance, after doubtings the ſoul doth moſt ſweetly & cloſely repoſe it ſelf in the boſom of Chriſt, ſo outwardly the more ſmoke there is in the Temple, the greater glory afterward. In times of common conſent men keep together as thoſe that are bound with a chaine: But in times of difference and diſſenting, Gods people are at one with God and one another upon higher motives, and love truth for its own ſake, it being as I ſaid more cleared and vindicated; I have often wondered at that inference of the people of God, Mica. 4. 5. All people will every one of them walke in the name of his God, and we will walke in the name of the Lord our God for ever, and ever. That which is a feandall to the world, is to them a motive and ingagement to firmneſſe, in the truth and union with one another, there are different wayes and perſwaſions in the world, therefore let us the more cleave together in the right way, the variety that was abroad made them more at one; So at that of David Pſal. 126. 127, They have made voide thy Law, therefore doe I love thy Commandements above gold. When the wayes of God p. 19are queſtioned, nay diſanull'd, exploded with contempt and ſcorne, the more precious to a gracious heart, therfore doe I love them ſaith David, that was the very motive of his affection. ver. 127.

3. Becauſe God loveth to beſtow bleſſings when the creatures moſt want them, to give them the greateſt unity, after the greateſt diſtractions, that their bleſſings may be according to the rate and degree of their miſeries and abaſement; God (I ſay) loveth to make conſolations abound in the very degree of ſufferings**2 Cor. 1. 5.2 Cor 1:5, and therefore you may beare up in the greateſt breaches; when God meant them Canaan he would firſt give them enough of the Wilderneſſe, enough to carry ſome proportion with the future happineſſe, Deut. 2. 3. Yea have compaſſed this mountaine long enough, turn you northward: They had been thirty nine yeares compaſſing mount S…ir, it might have been done in ſo many weekes or dayes, but the pillar of the cloud never went before them till now, God may make you fetch compaſſe enough about this mountaine, keep you in the wilderneſſe of diſtractions, ere you can ſee providence before you, leading of you into better times: you ſhall ſee the people of God in the wilderneſſe did plead the equity of this rule and courſe of heaven, Pſal. 90. 15. make us glad according to the dayes wherein thou haſt afflicted us, and the yeares wherein wee have ſeen evill. Twas the prayer of Moſes, in the deſert, let Canaan countervaile the Wilderneſſe. The longer in the diſtractions, the more aboundance of honey and milke ſhall wee finde in that good Land, more flowings of grace, larger diſcoveries of the minde of God.

Well then be ſenſible of the evill of the times, but with comfort in the Lord, and hope in the promiſes.

p. 20Object. But you will ſay theſe are generalls that concerne the whole Church,eſpecially at ſuch a ſeaſon, what doe you ſay to our diſtempers and diſtractions?

Sol. Though the part followeth the reaſon of the whole, and Gods diſpenſations are alike to both the Catholicke and particular Churches, ſo that what is ſaid of the whole may be applyed to a part, as many times on the contrary, promiſes made to particular perſons are reputed as catholicke, and of a more univerſall uſe, and ſo applyed to the whole. Yet I ſhall ſpeake a little more expreſly to our own caſe.

Much may be ſpoken in this matter about the cauſe and cure of our diſtempers, the danger of the times and the hopes: But becauſe this would ingage to too large a digreſſion, and the diſcourſe will rather be managed and carryed on by rationall conjectures, then ſure and Theologicall grounds; therefore I ſhall waite for a more convenient ſeaſon, and but a little touch upon matters, that otherwiſe would challenge an accurate diſcuſſion.

None can be ignorant of the ſtate of the times, That a ſpirit of diviſion and deluſion is let looſe and gone abroad amongſt us, ſo that the pillars of Religion are ſhaken, the moſt concerning truthes queſtioned, nay exploded with ſcorne and contempt; great agitations there are every where, and God only knoweth whereunto they will grow, 'tis a thing of great advantage and benefit to us to conſider the ground & riſe of our diſtempers, and what is the ſpeciall Genius of that ſpirit of errour that worketh amongſt us, and ſo poſibly we may come to conceive ſome hope of the allaying and removeall of it. Divers concurring cauſes there are that help to beget, conceive, bring forth and midwife, ſuch fowle productions into the world, and therefore before. I p. 21touch upon the hopes, I ſhall a little reflect upon the riſe and growth of our diſſentiency and diviſion, and how it came to be thus with us as now it is. Wee may let paſſe the generall cauſes, viz. Gods providence, who uſually maketh the morning of a glorious day miſty and darke; Satans malice who, when his own holds are ſhaken, loveth to ruine all the world together with himſelfe. the corruptions of embaſed nature, by which the heart is either weake, and ſo apt to proſtitute it ſelf to the groſſeſt fancies if left by God, or wicked, and ſo naturally oppoſite to the truths of God, very willing to blot out thoſe impreſſions & that ſenſe that we have of them, I ſay if wee let paſſe theſe generall cauſes, we ſhall finde upon an enquiry that thus our evills, grew upon us, firſt, they were hatched by the ignorance iniquity and violence of the former times (when things are very badde, men are apt to fly out into the contrary extremities) and began to breake out upon this great change, which the former corruptions did even neceſſitate and enforce, as uſually you know great and violent changes occaſion great tumults, ill humours in the body diſcover themſelves upon a ſtraine; when God changed his own Ordinances, erroneous ſpirits were buſie, I meane in the firſt times of the Goſpel: when a people begin to innovate 'tis an hard mater to keep them within the bounds of any moderation, and therefore 'tis the policy of the Church of Rome to change nothing, ne videatur erraſſe, Reformations are very perillous eſpecially to corrupt bodyes; here then was the occaſion, and indeed a ſad occaſion to many, who in the extremity of oppoſition to Antichriſtian wayes, obtruded themſelves upon as ſad, or worſe inconveniencies, going off not onelyonly from vaine Rites; but Religion it ſelfe; and inſtead p. 22of leaving corruptions left worſhip, and indeed any other thing could not be expected, if wee conſider▪ how looſe and ſlack the reines of Government have been of late, with what violence and tumult this change was managed, not in the ſolemne grave way of conviction and humiliation. Buildings ſtand whoſe foundations are lay'd in thoſe deepes: But otherwiſe 'twill be hard to ſettle things, partly becauſe till the error be rightly ſtated the truth is not found out, partly becauſe ſuch changes make men loſe all awe and reverence in the matter of Religion, and ſo every man digreſſeth into his own way, and adoreth the Idol of his own braine, uſually you will finde what ever is carried on by ſcoffes and popular tumults, ſeldome ſucceedeth well, I confeſſe God loveth to powre contempt upon the ſonnes of Levi that are partiall in the Covenant, **Ma…. 2. 9.& 'tis his way many times to cauſe the voyce of many waters **Rev. 19. 6.Rev 19:6(id eſt) of the confuſed multitude to goe before the voyce of mighty thunderings (id eſt) the regular act of the magiſtrate whoſe ſentences and decrees are terrible as Thunder, and therefore I doe adore the juſtice of divine providence in cauſing the former Miniſtery to become baſe and contemptible before all the people; But however I cannot but ſadly bewayle the miſchiefes that abound amongſt us by the neglect of men; though the corruptions of Epiſcopacy made it juſtly odious, yet it would have been better it had been, rather then jeaſted downe: arguments would have done more good then ſcoffes, beſides the danger of returning to folly: do but conſider the preſent inconveniences of making ſo great a change without more publicke & rationall conviction, when things that before were of reverend eſteeme are of a ſuddaine decryed, what's the effect? why! Religion it ſelfe is of leſſe eſteeme, men ſuſpect all, p. 23can as well ſcoffe out truth as error,Calvin in Comment. in Prophetiam Hab. in cap. 2. et ver. 20. Calvines Obſervation is excellent, he ſaith that in times of changes there are Lu…i-amici homines qui jocoſe et per Ludibrium gerunt adverſas ſuperſiſtiones, Papatus, interim nullo tanguntur timore dei &c. many that are of Lucians temper who by jeaſting againſt received rites, inſenſibly looſe all ſenſe and awe of religion, and by ſcoffing at falſe Gods come the leſſe to dread the true, conſider and ſee if the former liberty of tongues and pens hath not begotten that preſent irreverence, and feareleſſneſſe that is in the ſpirits of men againſt things that undoubtly are of God: but this is not all, doe but conſider how many are hardened in their old wayes, and prejudiced againſt the reformers, as if they were men that did procedere non ad perfectionem ſed ad permutationem, **Pre. 24. 21.were men given to changes, meerly to love things out of paſſion and preſent diſlike, or, which is worſe, out of ſelf aimes, and are ready to ſay of them, as Auſtin ſaid of ſome who appeared againſt the Pagans non pietate everterunt idola ſed Avariti â onelyonly to divide the ſpoile; And all this becauſe the grounds, reaſons, and neceſſity of the change have not beene publickly enough diſcovered, and truly it were very well if the looſe principles and indirect practiſes of ſome, did not give occaſion to theſe ſlanders: all that I ſhall farther ſay is this, that to leape out of one way into another, either out of baſe aimes, or without due ſham and ſenſe of former miſcarriages, will but make our own ſtation the more queſtionable, for certainly ſelfe-reſpects have no majeſty with them, and though we be in the right, yet having a wrong heart, God recompenceth into our own boſomes the very meaſure of our dealing with others, wee now have ſo and the great occaſion of the ſpreading of thoſe evile amongſt us, which p. 24were hatched under the iniquity of the former times▪ and poſſibly let alone as the laſt reſerve againſt endeavours of reformation, and now meeting with a people capable of ſuch impreſſions**Ier. 14. 10.Jer 14:10 who love to wander, they are the more eaſily diffuſed and propagated; ſome are enſnared by their owne pride and fooliſh ſingularity, others by diſcontent, baſe aimes, unworthy reflections upon their honour, profits &c. moſt by a ſpirit of oppoſition againſt the Miniſtery, God hath ſet us out**Ier. 15. 10.Jer 15:10 to be men of contention to the whole earth: Thoſe that are cenſores morum, whoſe office is to taxe publicke abuſes, will be looked upon as men of ſtrife, we might juſtly ſuſpect ourſelves if this were not the portion of our cup, **Rev. 11, 12.Rev 11:12this ſpirit certainly acteth many, enemies will ſnarle when the great voice bideth the witneſſes come up bither; **Iob. 32. 19.Job 32:19Surely ſome doe behold their late aſcention and glory with envy and indignation, others poſſibly may be led by a deſire of being ſomebody in the world, Simon Magus would be foreign, Act. 8. 9. there is a naturall itch & deſire after maſterſhip in Iſrael, Iames cheketh it, Iames 3. 1 mybrethren be not many maſters, we naturally affect the honor of this chaire; ſome bottles wil burſt if they have not vent: **Nuſqā cit…us prcfic tur quā in castr…s rebellium, nunc N…ophy…os collocant, nunc ſaeculo obſtrictos nuc Apoſtatas noſtros ut gloria cos obligent quos veritate non poſſent. Tertul. lib. de preſcrip. adverſus Haereticos. Cap. 41.Tertullian obſerveth that this was the reaſon why divers went over to the Gnoſtickes, and the oppoſite partyes in his time; young men, and men otherwiſe unfit, preſently Commenced into ſome eſteeme and maſterſhip, thus you ſee different men acted by different ſpirits, and all one way or another increaſing the diſtractions of the times, which being thus occaſioned and diffuſed, are ſupported and kept up by factions and partyes, men ſeverally proſecuting their croſſe deſignes, without any regard to the truth and advantage of Religion, and if any party be oppoſed and diſcountenanced, p. 25their deluſion is the more ſtrong by a ſuppoſall of perfection, for by comparing their ſtate with the ſtate of the people of God, who ſuffered under the fury of former times, their prejudices are increaſed, and thinke it can be no leſſe then Religion, and truth of zeale for the glory of God, to expoſe themſelves to ſo many hazards: and they doe the more confidently beleeve it, becauſe Gods Witneſſes have moſtly Prophecied in ſackcloth; and hitherto Chriſt hath appeared for the moſt part, againſt the Worſhip and cuſtomes of Nations John ſaith Chriſt came into the world 1 Io. 3. 8. foreign to unravell Satans webbes, he hath been indeed acting the demoliſhing, rather then the adſtructive part: but therefore they goe away with erroneous miſtakes, as if he would never build, eſtabliſh and ſet up, and as if the Kings of the earth ſhould never bring in their glory to the Church. **Non ſa… guis ſed cauſa facit Martyrem.And Martyrs were made ſo, more by the blood and ſuffering, then by the cauſe.

Thus I have touched upon the cauſes and ſtate of the preſent diſtempers, much more might be ſaid upon this ſubject, But now I was onelyonly willing to point at the heads of things: But you will ſay, then what hopes? I Anſwer, our wound is grievous but not incurable, many things there are to incourage us to keepe ſilence, and waite upon God, till he ordaine better things for us, let me ſpeake a word or two in this matter, conſider then, Errors uſually are not long-lived; the next age declareth the folly of them, 1 Cor. 3. 13. the day ſhall declare it; time will ſhew what is ſtubble and hay, though men have high thoughts of it for the preſent; we raiſe ſo much duſt by the heate of our contentions that our eyes are blinded, the glory of truth darkened: but things will cleare up againe, we wounder at the conteſts of former p. 20ages, and ſo will they at ours. When God commeth into his holy Temple, all the earth will keepe ſilence, Hab. 2. 20. The neerer we aproach to Antichriſts ruine, God will give out more light, Revel. 18. Babylon fell when the earth was inlightened with the Angells glory; Light will increaſe towards the perfect day, and as light increaſeth ſo doth love, that great unity, ſpoken of before, is when there ſhall be more knowledge, for that's the reaſon rendred, Iſa. 11. 9. For the knowledge of the Lord ſhall cover the world, as the waters cover the Sea. And then againe the Divell uſually overacts himſelfe by appearing in ſome odious deluſion, no longer as an Angell of light, but as a foule fiend, in ſuch direct oppoſition to Chriſt, that all good men loath him: uſually when God maketh any great change things come to an extremity and exceſſe of corruption; The Arrians prevailed for a long time, but being ſo deteſtably vicious and inſolently cruell, they ruined their own cauſe. Or elſe Satan runneth himſelf out of breath in ſome civill Commotions.

The Remonſtrants in the low-countryes quite overturned their cauſe, when they began to raiſe tumults and troubles every where, ſo thoſe under the conduct of Muncer in Germany, did but run themſelves violently like**Mat. 8. 32.Matt 8:32 the Gadarens ſwine, upon their owne ruine and deſtruction; uſually when Satan hath ſuch great wrath his time is but ſhort, Revel. 12. 12. God delighteth mightily to ruine him by the violence of his owne endeavours.

Uſe 2 for Exhortation.It ſerveth to Exhort, and preſſe you to haſten and ſet on theſe hopes: promiſes doe not exclude action, but ingage to it; Hope keepeth up endeavours, what you doe in this kinde will not be in vaine in the Lord, the promiſes hold forth unity, ſtrive after it.

p. 171. By Prayers.

2. By Endeavours.

1 By Prayers when things are otherwiſe itremediable, heere is the laſt refuge, Pſal. 122. 6. Pray for the peace of Jeruſalem, they ſhall proſper that love it: If you love it that's the leaſt you can doe to mourne over the matter to God, indeed ſometimes 'tis all that wee can doe**Perkinſius Epiſt. ad Leot. Harm. Bibl. Learned Perkins ſaid of his times Non ſunt iſta litigandi tempora, ſed orandi, Prayers are fitter for theſe times then diſputes, Carnall zeale may put us upon diſputes 'tis true, zeale that puts us upō prayer when we are ſo tenderly affected for Gods glory, as that in that reſpect, we can go & mourne over the matter to him.: when Luther thought to redreſſe the evil of his times, one told him abi in cellam et dic miſerere noſtri, go and cry Lord have mercy upon us, truly things ſeeme paſt help and cure, I but goe and urge the matter to God, that which is marvilous in our eyes, **Zech. 8. 6.Zech 8:6is not ſo in his; a man goeth moſt cheerefully to the throne of grace, when he hath the incouragement of a particular promiſe, heere is a promiſe not onelyonly to the caſe, but to the times, in that day there ſhall be one Lord, and one name, and that you may not thinke it a caſuall promiſe and comfortable word that dropped out of the mouth of God unawares, you ſhall ſee 'tis a bleſſing full in the eye of the generall Covenant, for 'tis very obſerveable that when the tenor of the Covenant is expreſſed, Unity is made one of the chiefe bleſſings of it, Jer. 32. 39. I will give them one heart and one way for the good of them, and of their children after them▪ marke; he ſaith in the former verſe that he will be their God, and they ſhall be his people, which is the forme of the Covenant, and then he undertaketh to give them one heart and one way, union in opinion and union in p. 28affections, ſo Ezek. 19. 11. I will give them one heart, and I will put a new ſpirit within them. 'Tis a maine branch of the Covenant to give them one heart, an heart united to God, and ſo to one another, urge God then with his own promiſe and Covenant, be inſtant and earneſt with him, 2 Theſſ. 3. 16. The Lord of peace give you peace alwayes, by all meanes: the Lord of peace, God that loveth it, God that worketh it, and the latter phraſes alwayes, and by all meanes, note the vehemency and intentneſſe of his deſires, one way or another, let God finde out a meanes to ordaine peace for you; for your incouragement conſider, you doe not only pray, but Chriſt prayeth with you, Chriſt intercedeth with the Father for the ſame thing, John 17. 21. That they may be all one, and that they may be perfect in one, that the world may know that thou haſt ſent me; that Prayer is but the coppy of his continuall interceſſion, He knoweth what a ſcandall it is to his Name &c. and therefore he ſaith, let them be one, now this is a great comfort when Chriſt prayeth for the ſame thing for which you pray, he is worthy to be heard though you be not, God will not refuſe him that ſpeaketh in Heaven, however he dealeth with poore crawling wormes in earth.

2. By Endeavours, follow hard after it, I ſhall ſpeake heere to the people in generall, then to the miniſtery, and then ſhall be bold to lay two or three conſiderations at the feet of this honourable Aſſembly, to helpe on this worke.

1. To the people, oh that all of us would now minde the things of peace and holineſſe in theſe diſtracted times, The great houſe is ſmitten with clefts, and the little houſe with breaches, Amos 6. 11. there are diviſions in Cityes, diviſions in familyes, diviſions in Councells, p. 29diviſions in the Kingdome, and yet few healers of the breaches; we are already at a great diſtance, and yet wee doe in alia omnia ire, ſeeke to goe farther off from one another, ſome make it a piece of their Religion and zeal to diſſent and be otherwiſe minded; Chriſt ſaith love ſhall waxe cold in the latter dayes, Mat. 24. 12. the Context ſheweth 'tis meant of this diſpenſative love,**Ludolfus de vitâ Chriſti lib. 2. cap. 8…. Ludolſus ſaid the world was at firſt deſtroyed with water for the heate of luſts: but it will be deſtroyed with fire for the coldneſſe of love, oh that wee could ſtirre you up to endeavour peace and reconciliation; the firſt worke is the peoples, things are moſtly mannaged according to your love and hatred, Herod could doe nothing to John for feare of the people, and 'tis ſaid of others they could not doe what they would becauſe of the people, oh therefore come as the people did to John, and ſay, what ſhall we doe

Truly much is to be done by you, I ſhall touch upon a few things, beſides reconciling your ſelves to God which is the beſt way to make others be at peace with you, and is to be heeded in a chiefe place; for when you are at one with God he will give you the one heart, and one way with other of his people, all agreement ariſeth from that oneneſſe with God and Chriſt: but (I ſay) beſides this generall rule, let me intreate you to minde theſe things.

1. Let every one of us mortifie ſuch ill affections as may any way ingage us to a diſturbance and vexatious bitterneſſe, ill affections doe as often divide us as ill opinions. Warres come from our luſts, Jam. 4. 1. diſtempered ſpirits occaſion diſtracted times, 'tis obſerved that when there was ſtrife among the Philippians, the Apoſtle doth not ſtate the controverſies, but giveth rules againſt p. 24pride and vaine glory, and ſelfe ſeeking, Phil. 2. 3. 4. There are many evils in the heart of man, I ſhall inſtance in theſe, there is an itch of novelty, naturally wee adore things that are new, they flocked about Paul becauſe they ſuppoſed him a ſetter forth of new Gods**Act. 17.Acts 17 Seneca obſerveth right, homini ingenium eſt magis nova quàm magna mirari, men admire a glaring Meteor and Comet, more then they doe the glorious Sun; ſo pride, that will make a man ſingular, there is an holy ſingularity, Pro. 30. 31. the going of the he-goate is comely, that is as he walketh before the flocke, thus to be a leading man in Religion is honourable, but pride puts a man upon an evill ſingularity, Col. 2. 19. intruding himſelfe into things not ſeen, being puft up with his owne fleſhly minde: It puts men upon ungrounded conceits, quinteſſentiall extractes, fooliſh nicetyes; So enuy, that begets an evill eye upon each o-others renowne and eſteeme, therefore when God would reconcile Ephraim and Judah, **Iſa. 11. 13.Isa 11:13he would take away their enuy, And Ephraim ſhall not enuy Iudah, nor Iudah vex Ephraim. So revenge and diſcontent; Porſury and Iulian two bitter enemies receiving injuryes from the Church, became Athieſts; the Divill worketh upon ſtomach & diſcōtent, thoughts of diſreſpect: ſo there is ſelf ſeeking, men care not what they doe ſo they may accomodate their owne ends, they ſpeake perverſe things to draw diſciples after them, Act. 20. 30. Some men love to be in the head of a traine, and therefore if Gods truths will not ſerve their ends, they can eaſily balke them; ſo ſelf-conceit, men make Idols of their owne conceptions, love an opinion, non quia veram ſed quia ſuam, not becauſe 'tis true: but theirs, they are angry becauſe others diſſent from them, not from Chriſt, as appeareth plainly becauſe thoſe that know little or nothing of the minde of Chriſt p. 21make moſt bitter and loude out-cryes againſt errours; men are paſſionate in their owne cauſe and would have every one imbrace their fancyes, pray what's the ſpring of all your diſputes? ſelfe, or Chriſt's glory.? I cannot goe over all the corruptions, only you ſee from ſmall ſparkles a great fire is kindled, that which goeth up in thin exhalations deſcendeth in great ſhowers, that which is at firſt but a luſt, a vainedeſire, and corrupt working in your owne hearts, is at length a tumult and combuſtion in a Church or State; therefore in the generall note, That a mortified ſpirit is the moſt peaceable.

2. Keepe your ſelves pure from ill opinions, you muſt as carefully avoide an errour in judgement as a vice in converſation, many dally with errours not conſidering the danger of them, oh conſider! God hateth filthineſſe of the ſpirit, as well as filthineſſe of the fleſh, and a vaine minde is as great a judgment as vile affections; **Rom. 1. 26. 28.Rom 1:26Rom 1:28yea certainly to the Publicke; errors are more dangerous then vices, for vices and groſſe ſinnes are more againſt naturall awe and ſhame, and ſo leſſe ſpreading, and though we yeeld to ſin in our ſelves, yet we doe not love it in others, and ſo among perſons openly vicious there is nothing to allure and draw into a faction or party, therfore be cautious and wary if not for your owne ſoule, yet for the common peace, as Tertullian ſaid to Scapulus ſi non vis tibi parcere, parce Carthagini; ſo if you will not pitty your ſelves, pitty England, a man would be carefull of being acceſſary to a Kingdomes, or a Churches ruine, where the influence of an action is ſo publicke, you had need proceed with good deliberation and advice, however that I may not in this point ſeeme to preſſe too hard upon any one party, let me diſcover the extremities on both hands, there are two evils abroad**Inter juuenile judicium et ſenile prejudicium omnis veritas corrumpitur. eaſie cre-credulity p. 32duplicate page p. 33duplicate page p. 32and ſtubborne prejudice, and both of them increaſe the differences, whilſt ſome mens judgements are foreſtalled by a tradition, others ſeduced by an invention; therfore 'tis good to take the meane between both, which is the courſe the Apoſtle preſcribeth, 1 Theſſ. 5. 21. Prove all things, hold faſt that which is good, prove all things, that wee reject not truth by over much prejudice, hold faſt that which is good, that wee cloſe not with errour by over much credulity, you owe ſo much to every thing that pretendeth to God, as to conſider it; when Ehud told Eglon, I have a meſſage from God, he aroſe out of his ſeate, **Iu…ge. 3. 20.(I ſay) you owe ſo much reverence to every thing that chalengeth deſcent from heaven, as to weigh the claime, I doe the rather urge this becauſe the adverſaries of Criſtianity, have been alwayes thoſe that have leaſt inquired into it,**vide Tertulliannm hoc ſuſius et eleganter perſequentē ſub initio Apologetici adverſus G…ntes. Tertullian obſerveth it of the enemies of the truth in his dayes, nolentes audire quod auditum damnare non poſſent, they would not heare that which they had a minde to hate: God that gave man reaſon never intended that he ſhould take up love or hatred by chance, therefore 'tis good to try things; ſometimes a man may meet with an Angell unawares, **Heb. 13. 2.Heb 13:2only on the other hand remember I perſwade you to a ſerious ſearch, not to an eaſie credulity, not to play with opinions as if there were no hurt in them, but to examine them in the feare of God, to call in the helpe of the Spirit, and to uſe all the outward helpes God hath left to the Church, the Prieſts lippes are to preſerve knowledge and the Apoſtle ſaith Eph. 4. 12. with 14^th that God hath given Paſtors and Teachors, that wee be no more toſſed about with eueryevery winde of Doctrine, that's an helpe which God hath provided againſt this evill, and t'is preſumptuous arrogance to deſpiſe it.

p. 333. Doe not impropriate Chriſt to any one party or ſort of profeſſors; the Apoſtle reproveth thoſe that ſaid, I am of Chriſt as well as thoſe that ſaid I am of Paul, 1 Cor. 1. 13. Thoſe that ſpake as if Chriſt were onelyonly theirs, they were accounted a faction too, Jude wrote in times of diviſion and deluſion, and he calleth the ſalvation a common ſalvation, Jude's Epiſt. ver. 3. mine and yours and theirs too; men ſhould not ſpeake as if they only were holy, they only were Saints, and all others but the world at the beſt, but civill and convinced men; nothing enrageth more then to confine Chriſt to an opinion, as if all Religion did begin and end with it, naturally we are apt to doe ſo, we envy the commonneſſe of Chriſtian priviledges: but it ſhould not be ſo among the Lords people, there were differences at Corinth, but how doth Paul write to them? 1 Cor. 1. 2. To the Saints at Corinth, and to all that call on the name of Ieſus Chriſt, THEIRS and OURS; mark that clauſe, theirs and ours, he checketh this naturall envy, in us, which would impale and incloſe the free Chriſt, the common ſalvation, twas an expreſſion**Tertull. lib. de praeſcript. adverſus Hereticos, cap. 41. Tertullian uſed of ſome in his time, illic ipſum eſſe eſt promereri, 'twas Religion enough to be one of them, oh certainly this is not Chriſtian; we muſt own that of God that we ſee in them, though they doe not every way come up to our minde, we prize a jewell in a Toads head, how much more ſhould wee love grace in brethren, whoſe blemiſh is only ſome petty diſſent,Mar. 10 21Mark 10:21 Chriſt loved the young-man for the morall good that was in him, and I remember in another place he checketh his diſciples for prohibiting one to do miracles in his name, becauſe he did not follow them 'tis in Mark. 9. 38. 39. 40. where he ſpeaketh expreſly to this very caſe, it is moſt Chriſtian to owne the worke p. 34of the Spirit every where, whereſoever wee finde it.

4. Never ſerve a faction or party to the prejudice and detriment of truth and Religion, men cry up badges of diſtinction and ſo divide Chriſt into different bodyes and partyes, 1 Cor. 3. 4. I am of Paul, and I am of Apollos, and I am of Cephas, and ſo every one ſerveth the party upon which his intereſt hangeth, and hence come State broyles and diviſions, and diſcontents and quarrelling with one another, even to the apparent prejudice of Religion: all acts of communion and brother-hood are forborne, and men meerly condemne and oppoſe things becauſe aſſerted or agitated by the oppoſite faction; blindely admire all that their owne party doth, yea and will rather give up religion and all for a prey to the enemie, then lay aſide their mutuall animoſityes, thus**Euſebius Eccleſ. hiſt. lib. 8. ſub initio capiti… primi. Euſebius witneſſeth that there was great ſiding one againſt another, Paſtor againſt Paſtor, and people againſt people, ſome ingaged in this faction, ſome in that, till THE BRETHREN OF THE CAMPE brought in Diocleſians perſecution, which devoured them all. Nay, when it cometh to this they are ſo ſworne to their own faction and party, that they will defend the apparent, and open enemies of Jeſus Chriſt, and ſo as they may ſtrengthen themſelves in the leſſer differences, they will hazard the maine principles, as Meletius who formerly ſuffered for Religion, being diſcontented with Petrus Alexandrinus (though his difference with the Church was but ſmall) joyned with the Arrians, & his Meletians with him. Oh 'tis ſad when men to ſupport their own intereſt and faction, will call in the open enemies of Chriſt to their aide, and cover them under their buckler; wee have an eminent inſtance in Scripture of p. 35this matter in Act. 23. 6. &c. they looked upon Paul as a damnable Blaſphemer, but when once he pretended to the Phariſees, as indeed in the point of the reſurrection he held with them then, Wee finde no fault in this man: but if a ſpirit or Angell have ſpoken to him, &c. many things might be ſpoken under this head, for indeed it proveth fatall to religion when once wee cry up names, and thoſe names beget partes for then men looke onelyonly to the accommodating of their owne faction, though it be to the hazard of religion and publicke welfare.

5. As far as truth and Conſcience will give leave, there ſhould be a profeſſion of brother-hood, a condeſcention and yeilding to one another in love, a walking together, or at leaſt a Chriſtian forbearance, Epheſſ. 4. 2. with long ſuffering forbearing one another in love, the ſtrong are to forbeare the weake, and the weake the ſtrong, to ſuffer them a little to walke up to their meaſures of knowledge, ſo Phil. 3. 15, 16. Let us as many as be perfect, be thus minded, and if in any thing yee be otherwiſe minded, God will reveale even the ſame to you; nevertheleſſe, where unto wee have obtained let us walke together by the ſame rule, minde the ſame thing. Every one hath not the ſame meaſure of grace, nor degree of light, as long as they hold of the head we cannot forſake their communion, the Apoſtle ſpeaketh thoſe words laſt quoted in reference to the controverſies of thoſe times; every one could not ſee ſo far into them as others could, as how farre the Law was to be left, and the Moſaicall Rites diſcontinued, therefore the Apoſtle's rule is, that they ſhould walke together, goe ſweetly together as farre as they could, and thoſe that were growne and had moſt light, (whom he calleth perfect) he wiſheth to be thus minded, to act according to their light, but not to diſcourage others in p. 36their weak beginnings, and for the other ſort he wiſheth them to waite upon God without murmuring and contention, and they would finde their hearts directed into the ſame truths and ways: this is the rule▪ you ſee, in ſuch caſes: but now the miſery amongſt us is, wee keep a proud and contemptuous diſtance, and doe not yeild, not onelyonly as far as Religion, but, as far as our owne private principles would give leave. Wee doe not walke together in the Lord, and therefore doth Chriſtianity ſuffer ſuch loſſe every where, for wee cannot be helpfull to one anothers faith.

6. Abſtaine from reproaches and undue provocations and diſpenſe all civill reſpects with meekneſſe, I put two rules together, our differences doe not onelyonly unchriſtian us, but unman us many times, Gal. 5. 15. If yee bite and devoure one another, take heede yee doe not conſume one another. The Apoſtle uſeth ſuch words as are proper to beaſts, for indeed ſuch violence is bruitiſh: God hath armed the Beaſts with teeth and clawes, but man with reaſon and judgement: to ſmite with the hand, is beneath a man, and to ſmite with the tongue, beneath a Chriſtian, and yet how often is it found, that Chriſtians are guilty of both? The Controverſies between them degenerate into carnall ſtrifes and debates, and are no more religious, but perſonall, becauſe of thoſe mutuall revilings, baſe and low reflections upon the name and credit of each other; every one will excuſe himſelfe for not being firſt in the tranſgreſſion. But**Qui referre injuriam n…titur, cum ip ſum a quo laeſus eſt geſtit imitari, ita qui malū imitatur bonus eſſe nullo pacto poteſt. Lact…nt. de vero cu…tu lib. 6. ca. 18. revenge doth not differ from injury, but onelyonly in the order; one is firſt, the other ſecond: 'twas no excuſe to Adam, that Eve was firſt in the tranſgreſſion; Chriſt being reviled reviled not againe, 1 Pet. 2. 23. Tis no ſhame to be overcome in ſuch an act, patient ſufferings carry more Majeſty with them, then carnall p. 37replies and defences; and therefore, though provoked, forbeare reproaches. The other part of the rule is, that all civill reſpects muſt be diſpenſed with all meekneſſe and ſweetneſſe. Strangeneſſe, and diſtance, and incivilities doe enrage; wee are bid to have peace with all men if poſsible, Rom. 12. 18. To purſue all honeſt wayes and means. If poſsible, noteth, it muſt not be by any indirect courſe, otherwiſe wee may try the utmoſt: for damnable heretickes, and ſuch as raze the foundation, there are other rules: wee cannot with ſafety bid them God ſpeed, 2 Epiſt. Joh. 8. If he doe not bring this Doctrine, doe not receive him into your houſe, nor bid him God ſpeed. John the Diſciple of love perſwadeth to ſuch ſtrangeneſſe in ſuch a caſe: ſo the Prophet telleth Jehoram, that were it not for Jehoſhaphat, he would not looke towards him, nor ſee him, 2 King. 3. 14. So when Cerinthus came into the Bath at Epheſus, John went away, let us goe hence; Hic eſt Cerinthus hoſtis veritatis, Here is Cerinthus the enrmy of the truth, he having denied the God-head of Chriſt; ſo Marcion, who denied Chriſt, the reſurrection, in effect the whole New Teſtament; when he came glavering to Polycarpus, with a Non agnoſcis nos? Doſt thou not know mee? 'twas anſwered by him, Agnoſco te primogenitum diaboli, I know thee to be the Devils firſt-borne. In theſe extreame caſes, the ſervants of God have been thus auſtere; but in errours beſides the foundation, and of a leſſer conſequence, the other rule taketh place, and you will finde, that meekneſſe and ſweetneſſe of converſe gaineth much.

More might be ſaid, but I forbeare; oh that, that which is ſpoken were a little conſidered! None have more engagements to love then Chriſtians; none have been more exemplary in love then Chriſtians: Once p. 38'twas ſaid**T…rtul. in Apol. c. 39., Aſpice, ut ſe mutuo diligunt Chriſtiani, ſee how the Chriſtians love one another; but alas a little after 'twas**Nullae infeſtae hominibus beſtiae ut ſunt ſibi ferales plerū que Chriſtiani. Ammia. Marcelli. lib 2. cap. 2. ſaid by an Heathen; There are no beaſts ſo miſchievous to men, as Chriſtians are to one another. Oh tis too often too true.

Secondly, Becauſe of the publickneſſe of the auditory, I ſhall be bold to ſpeake a word or two to my Brethren in the Miniſtry, and thoſe who are to deale publickly in theſe matters, they may doe much to the calming of the times: We are Embaſſadours of the Prince of peace, twill ill become us to be men of violence: Oh that the Lord would diſpoſe of our hearts to thinke of healing the breaches; the reproaches caſt upon us are an hint from God, to preſſe us to the more care. I hope I ſhall not take too much upon me, if I commend ſomething out of the Scriptures to my ſelfe and brethren. Admonitions are not accuſations, and when God giveth a call, tis not too much peremptorineſſe to admoniſh: by the bowels of Chriſt, let me intreate you to minde a few things.

1. Beware of paſſion in your own intereſts, though they may be much ſhaken and endammaged in the preſent Controverſies, yet ſelfe-denying patience will be the beſt way to ſettle them: the injury to us may be great, but the injury to truth is greater; wee muſt approve our faithfulneſſe in afflictions as well as doctrine. 'Tis an excellent place that of the Apoſtle Paul, 2 Cor. 6. 3. Giving no offence, but approving our ſelves as the Miniſters of Chriſt, in neceſsities and diſtreſſes. Marke that, wee are to ſhew our ſelves Miniſters of Chriſt, in furthering the Goſpel by our neceſsities: and ſometimes it is a duty to depart from our juſt rights. Therefore be not too paſſionate in and for your own intereſts; the p. 39hint is not needleſſe, Chriſts Diſciples being too ſenſible of their own contempt,**Luk. 9. 54, 55.Luke 9:54Luke 9:55 called for fire from Heaven. A tenderneſſe of our own intereſts, may ſoone raiſe us into an undue heate, and rage, and in a miſtake of our ſpirits, we may think that, a coale from the Altar, which indeed is but taken from ſome common hearth. The falſe Church hath bin more zealous for intereſts than truths. Luther might have been more quiet, if he had not declaimed againſt the triple crowne, and the Monkes bellies. Our conveniencies ſhould learne to give place to the advantage of truth. 'Tis ſaid of our Lord and Maſter Jeſus Chriſt, Mat. 12. 19. that he ſhall no… ſtrive, nor cry, neither ſhall any man heare his voice in the ſtreets, (i. e.) he ſhall not keepe a buſtling, and a ſtirre for worldly glory and great matters in this life; and truely wee ſhould learne of him. Paul would not take maintenance, becauſe the falſe Teachers pretended they would preach the Goſpel freely, 2 Cor. 11. 12. But what I doe, that I will doe, that I may cut off occaſion from them which deſire occaſion, that wherein they glory they may be found even as wee. It ſeemeth that ſome (as now) to get credit and entrance, would take no reliefe from the Churches; now ſaith Paul, though I have a right, I will not make uſe of it, that I may not, through their glorying in this matter, diſadvantage my endeavours in the Goſpel. Our eſteeme, credit, authoritie, muſt all be ſacrificed upon the intereſt, and advantage of truth. Nazianzene in his Orations and Verſes, doth often profeſſe his deſires of laying down his Biſhoprick, and all his Church-honours for the peace of the Church. In one place I remember above all, he tells them of Conſtantinople, that rather than he would any way be guilty of the leaſt concurrence to their diſtractions, he ſhould count it an high p. 40mercy to goe aſide, and ſpend the reſt of his dayes in obſcure ſilence; for he had learned to preferre Chriſt above all.

foreign,Nazian: in Carmine 12 ad Conſtantinopolitanos.

foreign

foreign

foreign

A good reſolution, and worthy to be imitated.

2. Preſſe doctrines of Chriſt, and the maine things of Religion: ſome men love to live in the fire, and to handle the red hot queſtions of the age with paſſion and acrimony: but alas, this doth no good. Zuinglius was once asked by a friend, Cur non contra pontificios? Why he was not more keene againſt the Papiſts, and preached not oftner againſt them? He anſwered, He would firſt plant the feare of God, and then men would be for the cauſe of God. To gaine men to a party before they be gained to God, is not ſo warrantable, and to preſſe zeale in ſome particular wayes, doth but produce blind fury, which undoeth all.**Hoc haereticorū negotiū eſt, non ethnicos cō vertēdi, ſ…d noſtros … vertend:—noſtra ſuffod…unt ſua aedificent. Tertullia. lib. de praeſcript. adverſus haereticos, cap. 42. Tertullian noteth it as a miſcarriage of the Hereticks in his time, that they were more for gaining men to a party, then Chriſtianity; Suppoſe you preſſe the truth, yet Chriſt telleth us that wiſdome is **Mat. 11 19Matt 11:19juſtified of her children. God's ow… people are moſt zealous for God's truths Iude 4. They turne the grace of OUR God into wantonneſſe: Senſe of intereſt begetteth the pureſt, freeſt zeale for God. The intent of our Miniſtery is not that wee ſhould gaine men to the ſupport of our faction and party, but to Chriſt and Chriſtianity: Other differences would be allayed were it not that wee doe ſo often revive them by unſeaſonable agitations; and indeed for the leſſer differences, they were better wholly laid aſide then ſo often ſtirred.**Dequo poſtea reſtitutus nunquā cō …endendū putavit, minime tamen diſsimulans quid alioquin eſſet probaturus Beza in vita… Calvini. Calvin after his returne to Geneva p. 41would never contend about the buſineſſe of wafercakes, for which he was at firſt caſt out, though he altered not his minde in it, yet would never publickly contend in that matter, only many times modeſtly ſuggeſted what he thought was the better way.

3. When you deale with the errours of the time, (for certainly that is neceſſary, wee muſt ſtabliſh our hearers in the preſent truths, 2 Pet. 1. 12.) doe it with a great deale of caution, and warineſſe: though I would not preſcribe, yet give me leave humbly to offer three things, which poſſibly may prevent ſome abuſes.

1. Beware of looſe ſtings and generall declamations againſt errours and hereſies; theſe doe but exulcerate minds, prejudice our teſtimony, and much hinder it from being received; this is a miſcarriage on both ſides; men urge their wayes in looſe flings, conceited nickes, and implications; generall outcryes of one ſide againſt ſuperſtitious antichriſtianiſme, and the men of the world, (words ſoone ſpoken) on the other ſide againſt errours, new lights, and new opinions. The word worketh moſt when it is moſt particular and demonſtrative; thunder at a diſtance, doth not ſo much ſtartle mee, as a clap in my own Zenith; it is good to goe by way of particular proofe and argument againſt opinions; proove them to be errours, and then call them ſo; otherwiſe looſe and generall invectives, will make but ſuperficiall impreſſions. It is very obſervable, that when James had prooved that conceit of Gods being the author of ſin, to be an errour, then he ſaid, Jam. 1. 16. Erre not, my beloved Brethren: He firſt diſputeth, and then diſſwadeth. It's very obſervable too, Mat. 23. from the 13. to the 33. verſe, that our Saviour never denounceth a woe againſt the Phariſees, but he preſently rendreth a reaſon for it; Woe to you Scribes and Phariſees hypocrites; for yee devoure p. 42widdowes houſes, &c. Woe; for yee ſhut the Kingdome of God, &c. Uſually ungrounded zeale ſtayeth in generalls, and ordinarily 'tis out of deceit or weakneſſe.

2. Deale herein with all ſoberneſſe and meekneſſe; wee ſhould doe what we can to remove prejudices; men drinke in truths when they are ſweetly propounded; God was in the ſtill voyce; the ſmall raine falleth ſweetly upon the tender graſſe; men preſently ingage themſelves to a fervour and heate, and that marreth all; 'tis but as oyle to the flames. I remember a ſpeech of Darius, when one of the Souldiers of the Campe rayled againſt Alexander, he telleth him, I kept you to fight againſt Alexander, not to rayle againſt him: Thoſe Arrowes of bitter words, are not the weapons of our warfare: Paſſion ſheweth wee are angry more againſt the perſon then the errour, too often it maketh us forſake the maine controverſie, and goe on upon a wrongſent; one ſaith, he that ſpeaketh to Kings, muſt ſpeake foreign, with ſilken words; he that ſpeaketh to diſſenters, had need make his ſpeech as ſmooth and ſoft as may be; I am ſure 'tis agreeable to the Apoſtles advice, In meekneſſe inſtruct thoſe that oppoſe themſelves, 2 Tim. 2 25. And in the ſame place he ſheweth, that the ſervants of God muſt be gentle and patient.

3. Take heed of aggravating and greatening matters, making them of more importance then indeed they are; former ages were poſſeſſed with this ſpirit, every leſſer diſſent and miſtake, was made an hereſie or errour in the faith, as appeareth by their catalogues.

Tertullian had but ſpoken two or three words, in favour of Montanus, and the Prieſts of Rome preſently cryed him up for a Montaniſt, and accordingly dealt with him: Quo protinus offenſus (ſaith he**Pamelius in vitâ Tertulliani. that wrote his life) prorſus in Montani partes tranſivit. I confeſſe 'tis good to be watchfull to daſh Babylons brats, and take the little p. 43foxes, Cant. 2. 15. (i. e.) To oppoſe the firſt and modeſt appearances of errour; the party laſt amongſt us began with words, and would have brought in things. Therefore I ſay, 'tis good to be watchfull, however this will not juſtifie rough dealing with thoſe that vary from us, but in an expreſſion and ſtraining every thing to the worſt ſence, and moſt odious conſequences, that it may appeare to be hereticall. Chriſts own words were miſtaken and wreſted into a ſence which he would not own; he ſaid, He would deſtroy the Temple in three dayes, Joh. 2. 19. He meant it of his body, they accuſed him of the ſame words; and yet they are called falſe witneſſes, Mat. 26. 61. who accuſed him of it, becauſe they wreſted it to another ſence, applying it to the materiall Temple. Many have a faculty of turning Eloi into Elias, Molehils into Mountaines, making men offenders for a word, and by falſe gloſſes cauſing innocent things to ſeeme odious.

4. Let me intreate you to improve your intereſts for brotherly and friendly collations; publick Conferences cannot be had without tumult; and there is a prejudice againſt publick Sermons; and againe, private diſputes are more for victory then truth, uſually there is more of ſtrife then love in them.**Alternis vicibus cō tentioſo fume uterque diem in veſperā traxerāt, obſtrepentibus etiā quibuſdā ſpectantibus ſingulorū nubilo quidā veritas obumbrabatur. Tertullian ſaith of his private diſputation with a Jew, both drew out their reaſonings, and through the heate of contention, both went away unſatisfied. But now, if there were meetings inſtituted for the propounding of things rather by way of caſe then Controverſie, and matters were carried not ſo much in a diſputative way, but by way of friendly collation and loving diſcourſe, it would much conduce to the ending of our differences; certainly, where ſuch meetings have been ſet up, and wiſely ordered, much good hath come by them; if we could allure Chriſtians, the lot of whoſe dwellings is diſpoſed among our Churches into theſe p. 44Conferences, wee ſhould finde them of much availe. I conceive much might be ſaid out of Scripture for them; certainly wee doe not come together ſo often as we ſhould, to comfort our ſelves with the mutuall faith of one another, Rom. 1. 11, 12. I beleeve, that foreign, ſpoken of, Heb. 10. 25. will inferre ſome other mee… ing beſides the publick aſſembly; this benefit you would find by ſuch a courſe, that your own would be ſtabliſhed, others would be leſſe violent, if brought to theſe friendly conſultations, haply it may be a buſineſſe that may ingage you to much labour & ſelfe-deniall, but that ſhould not ſway with a Chriſtian Miniſter, whoſe worke is not ended with an houres diſcourſe in the Pulpit: Wee are very often calling for power to puniſh heretickes; but let us ſadly ſmite vponupon the thigh, and conſider, if any of us, in private, have improved thoſe loving courſes, to gaine them that have been in our power. Luther hath a pretty ſaying; Igne charitatis comburendi ſunt haereticis, you talk of burning hereticks, burne them firſt in the fire of love, or at leaſt burne them with the fire of the Spirit. The Apoſtle ſpeaketh of trying the worke by fire, 1 Cor. 3. 13. Rationall and friendly conviction will do much, at leaſt it will beget a ſweet and brotherly correſpondence, and 'tis to be hoped, wee ſhall finde more meekneſſe, where things are not carried in the way of a ſet diſputation.

I have done with my addreſſe to the Miniſtry.

Thirdly, Give me leave to ſpeak a word to your ſelves, not as if I would preſcribe to you, but onelyonly humbly offer two or three Conſiderations to your thoughts, it may be, I may not ſhew ſo much diſcretion in it, yet if I do affection, I have my aime, which is not ſo much to direct you, as to draw you into a conſultation about theſe matters, and therefore I humbly propoſe the buſineſſe to your care; think of the Churches unity, you have covenanted p. 45to endeavour that the Lord be one, and his Name one. Conſider, civill peace depends much upon Church peace; Religion is called ſo a religando, it being the greateſt bond to linck men together; contrary opinions in Religion, uſually cauſe much alienation of affection, and great diſturbances in the Common-wealth. Therefore this matter appertaineth to you in reference to unitie; I humbly deſire,

1. That you would ſeriouſly do your utmoſt to draw things to an agreement; you have appointed a Committee of accommodation already, we do not know what is done, ſuppoſe you did try once againe. When**See the Hiſtory of the Councel of Dort in …he Preface to the Reformed Churches. the Remonſtrants troubled the Churches of the Low Countryes, there were often Collations, and they did ſelect men once and againe and againe to conſider how to compoſe the differences: 'tis true, thoſe endeavours did not ſucceed, becauſe thoſe meetings were made up of the moſt violent ſticklers, and the Arminians by the means of Vtenbogardus had the ſecret incouragement and countenance of ſome of the Magiſtrates, that nothing ſhould be done to their diſſervice and diſadvantage, and ſo both parties ſtrove to make the beſt of their opinion and faction; but now if you would be pleaſed to try once againe, God knows what will be the ſucceſſe, I ſuppoſe there can be no danger in trying. Call ſome men together, whoſe eminency for the power of godlineſſe will make the matter the more venerable, entertained with the more reverence and awe; when the people ſmell ſelfe and intereſt in any endeavours, they have the leſs majeſty with them. Call men, through age and experience verſed in ſuch a work, men of a moderate and ſober ſpirit, who preferre the intereſt of religion before that of a party; bleſſed be God, England doth not want ſuch, call them together to think of wayes of reconciliation; though many thirſt & p. 46pant after it, yet cannot effect it, being but private men, and ſo not ſo much regarded, and in bodies & aſſemblies they cannot ſo well drive it on; men of middle intereſts, being always ſuſpected, have a prejudice upon their endeavours; and indeed good men cannot be imagined to be ſo without all touch and ſenſe of their own particular opinion, as not to diſpute, ſtickle, & ingage for it in ſuch bodies and aſſemblies: but now if ſuch were called together by your authority, to make it their onelyonly worke to provide for the advantage of religion, and to compoſe the differences; poſſibly and by the bleſſing of God, much good might be done, however, you will manifeſt that you have not been wanting to your duty, and therefore weigh it in your thoughts.

2. That you would quicken your Miniſters and Elders in their Provinciall and Claſsicall meetings, by ſome charge and command to think of waies how beſt to gain and deale with diſſentients. The matter is not below the care of a Chriſtian Magiſtrate.**See Socrates Eccleſ. hiſt. lib. 1. cap. 7. in the Greek, et alios paſſim. Hiſtories tell us how Conſtantine did beſeech his Biſhops to an agreement: overſee their Counſels, travaile in the peace of the Churches. Socrates ſaith, he was affected with the ſchiſme of the Church as his own calamity. Well then, if you would be pleaſed to quicken them by your command and inable them by your authority, to find out and to act in ſuch wayes as may tend to the ending of the differences and controverſies, much good might be done. I humbly conceive the true nature and intent of ſuch meetings is not altogether or chiefly to give laws authoritatively to the particular Churches, as to conſider how to compoſe differences that do ariſe in them; and 'twere ſad if the Mint and Commin were preferred above the weighty works, and the chiefe of their care were ſpent either in triviall diſputes, or in making rules for their own, rather then in p. 47ſtudying all brotherly waies of gaining thoſe that differ, and healing the breaches of the Church. This (I ſay) were ſad indeed, the true intent and nature of theſe meetings being to give ſatisfaction, and to carry things with more clearneſſe of demonſtration, and to give out the ſenſe of the Church in matters of difficulty; for indeed the leſſe of a Court, and the more of a Councell they have in them the better: therefore if you would command and chiefly commend theſe things of unity to their care & debates, ſome hope might ariſe that way.

Thirdly, That you would take care that Miniſters put out for ſcandall, may not be ſo eaſily taken in againe, againſt thoſe that are humbly penitent, and modeſtly ingenuous, no man would open his mouth, but for the others, I am perſwaded they are and will be a great means of our troubles, partly as they occaſion no ſmall offence to the godly, the dead body of Amaſa in the way to diſcourage the people of the Lord from going on to union and accord; the ſons of Eli that cauſe many to abhor the offering of the Lord; partly as thoſe that are very apt to be the cinifloes, that will blow up the coales of ſtrife amongſt us. The firſt ſtirs about religion in the Low Countryes, were occaſioned by the Miniſters of the old Leaven, whom they were faine to take in out of neceſſity in that ſcarcity of Miniſters, and to allow ſome of them, becauſe of their parts in eminēt places.**Amabi…em Bdlyicarum Eccleſiarū pacem at que harmoniam perturbare conati ſunt o…im nō …ulli, qui deſerto Papiſmo, ſed fer mēto ejus nōdum plenae expurgato ad eccleſias noſtras trāſicrant, carundem que miniſterio in primâ ulâ miniſtrorū inopiâ admoti fuerāt, C…ſperus Co…lhaſius Leidae, Hermanus Herbertus Goudae & Dordrecti▪ &c. vid. Hiſtoriam ſyn: Dord: in praeſ: ad eccleſias ſub initio. The ſtory nameth Wiggerus, Collhaaſius, and others, who kindled thoſe ſparks of trouble, which afterward were blown up by James Arminius into a great flame. Many obſerve that the Jeſuites goe over to the Lutherans, and foment differences between them & the reformed, & truly we may feare their influence, men that have the old malice & a new irritation, will ſtirre in a way of revenge. The Lord guide you: I am ſorry to heare the complaints that are abroad.

p. 48Fourthly, In the liberty that you give, uſe great caution, ſome things you may be forced to beare with for a time, take heed of endangering the truths of God, you ought to be tender of Chriſts little ones; woe to thoſe that offend them, Mat. 18. 6. But you ought to be more tender of Chriſts truths▪ you owe ſomewhat to Chriſts Saints and ſervāts: but I ſay again, more to his truths? Tis ſomewhat unheard of, that theſe two ſhould come in conteſt and competition; however, you will find Chriſt more jealous of his ways then of his ſervants; of his truths then of his Saints: 'tis truth makes Saints, (Joh. 17. 17. Sanctifie them by thy truth, thy word is truth;) and husbandmen are ever more carefull of their ſeed-corne, then of the increaſe; and beſides, we may be deceived in Saints, wee doe not know hearts, but we cannot ſo eaſily in truths, becauſe there is a ſure ſtandard to meaſure them by. Therefore take heed of doing any thing againſt truth; 'tis a good old caution, In veſte varietas ſit ſciſſura, non ſit, though there be divers colours, yet let there be no rent in the Churches coate. I will not take upon me to ſtate the matter, what libertie you may give, and how far; perhaps that may be unfeaſonable; however 'twill not (I hope) be too much preſumption to preſent you with the moſt obvious miſcarriages of Magiſtrates in this matter. Three ſorts of men there are in the world, and concerning every one of them wee may ſay,Rom. 3. 17.Rom 3:17 The way of peace they have not knowne.

1. Some are of a prepoſterous zeale in leſſer differences, and are all for extremity and violence towards thoſe from whom they differ in the leaſt degree and circumſtance; moſt of the cenſures inflicted by the late Biſhops were becauſe of Ceremonies, things not weighty in any regard, no not in their own eſteeme: ſome men breath out nothing but rage and threatnings upon the leaſt diſſent.

p. 49I remember I have read of Joab David's Generall, that when his teacher had falſely vowelled one word in the Hebrew hee ſlew him; the place was that charge to deſtroy Zechan. He read it Zachar the males of Amalec: It is good to preſerve truth, but ſmall diſtempers will not need ſo violent a cure; 'tis as if a man ſhould fire an houſe to deſtroy the mice in it. Union is good, but rigorous inforcements eſpecially in trifles & things that lie farre from the heart of Religion are not ſo warrantable. Paul is every where moſt zealous againſt errours, there is never an Epiſtle of his but hath ſome what againſt them: However none more earneſt then he to bring circumciſion and uncircumciſion to a profeſſion of brotherhood.

Secondly, Some are for medleyes and compounds of religion, as if that would be peace: Thus Charles the fifth thought to pleaſe all by that wicked booke called the Interim, it did a great deale of harme, and did not any way heale the difference; many of late amongſt us and in other reformed Churches endeavored to blend us & Rome, Babilon, and Zion together, God hateth thoſe iniquos ſyncretiſmos prophane mixtures, and intermyſticall deſignes; unity conſiſts in an agreement in the truth, not in a coagulation of errors, ſtrings that are in tune muſt not be ſtirred, others muſt be ſet up to them: The diſobedient muſt bee brought up to the wiſedome of the juſt, not that brought downe to them, Luke 1. 17. when the language is pure the Souldier is one, Zeph. 3. 9. little hopes of agreement till you ſet up pure doctrine, unmixed diſipline, the new cloth ſet upon the old will make the rent the greater, the world thinks the leſſe purity the more unity; but 'tis otherwiſe, all the troubles are becauſe Iron will not mixe with Clay, Gods waies with man's inventions.

Thirdly, Some drive at a promiſcuous leave, and toleration of all opinions, and differences though never ſo p. 50contrary to truth, as if this were the beſt way to bring things to any peace and quiet: ôh conſider how great a prejudice this is to Religion, this is the very way that Julian the Apoſtate tooke to deſtroy it, Socrates Scholaſticus, Ammianus Marcellinus and others that write of him ſay that to ruine religion he would equally tolerate and countenance all parties. I ſhall but take notice of what**Quod a…e…at ideo …ſt…nate ut diſſentie…tem augente li…iâ non … minantem poſtea plebem, &c. Petrus Mo rentinus in praefat. in Iuliani miſo-pugenem. one ſaith that he was thoroughly ſet upon this as knowing it to be the ready way to bring all to naught, & indeed 'twas not onelyonly the policy of this ſubtile adverſary, but of all the enemies of truth as the**Paſsim cum omni bus miſcent nihil enim intereſt illis licet diverſa tractantibus dum ad unius veritatis exp…g…atio…em exſpirent. Per lib. de praeſcrip. adverſus Haeret cap. 41. John 3. 20John 3:20 margine will informe you. And indeed where it doth not deſtroy Religion it doth imbaſe it, partly becauſe men content themſelves in having made a better choyſe then others about them; partly becauſe men ſpend all the heat and firſt-borne of their ſtrength and zeale in the contentions and letthe practicks goe, certainely there would be but little ſecurity to truth and it's followers, where there is ſuch a promiſcuous toleration, where men are godly they cannot be ſo eaſily amaſſed into one body and confederacy with perſons erroneous, they being bound up by conſcience, and having religion of their ſides, are not ſo flexible, and then the others cannot ſo well agree with them; for two different errours can better agree and cotton among themſelves then one errour and the neareſt truth; darkneſſe and darkneſſe can better agree then light and darkneſſe, alwayes you will find it, men hate the neareſt truth as being that light by which their deeds are reproved. The Eunomians & the Arians, though they held different errours (the one denyed the Godhead of the Sonne, the other of the Spirit) could better agree with one another then with the Orthodox, the Phariſes and Herodians, though of different principles (the one being for, the other againſt the liberty of the Jewes) yet both could conſpire together to entrapp Chriſt. Iebal p. 51and Ammon and Amalec could better accord with one another then with Zion. In ſuch a caſe truth would be worſt provided for, alwaies under feares of ſome Sirilian veſpers or a Saint Bartholomewes mattens, ſome ſuddaine eruption of violent counſels and dangers hatched againſt it.

Thus I have beene bold to commend a few things unto you, God direct your hearts to all ſeaſonable counſels for his glory, and the Churches good.

Object. But you will ſay this is a worke of time, what is to be done to avoid the danger of the preſent diſtractions?

Sol. I anſwer, that queſtion is to be put to God not man, Pſal. 11. 3. If the foundations be deſtroyed, what can the righteous doe. (i. e.) if religion, lawes, authority & all have loſt their awe, what can they doe? The anſwer is in the next verſe: God is the holy temple, (i. e.) there is a God above, one in Heaven, goe to him; I ſuppoſe you are mett this day as thoſe at Ahavah to ſeeke aright way, Ezra. 8. 21. when we are at a loſſe and paſt the helpe of meanes, the addreſſe may be the better made to God.

Secondly, If you goe to God you muſt goe to him in his owne way; how is that? you ſhall ſee, Job 34. 31. Surely 'tis meet to be ſayd to God, I have borne the chaſtiſement of mine iniquity, I will offend no more; this is meet for you to bee ſaid to God, to come before him with humiliation and reformation.

1. With humiliation, ſadly reflect upon your miſcarriages, I would not willingly declaym upon that theame, too many do, 'tis naturall to us to ſpeak evil of dignities: envy would blaſt eminency, ſome are mad upon Idolls, they will blemiſh you, for you have vexed them, others are burthened with payments, & they will ſay the former times were better then theſe, Eccle. 7. 10. haply Salomon relateth to his owne times, they complayne of Salomons yoakes, though occaſioned by the Temple worke in thoſe dayes. Some affect p. 52the repute of bold men; it feedes the humour of the times to lay things to your charge, The Lord make others more ſober, and you more humble, 'Tis your duty to ſmight upon the thigh, ſurely there is a cauſe, when there were ſuch great diſtractions that they groped like a blind man, and could not find the way, they ſayed our iniquities are with us, as for our tranſgreſſions wee know them Iſa. 59. 10, 11, 12. when thoſe that ſpeake tremblings are little feared, ſurely there is ſome offence, Hoſea 13. 1. Commune with your owne hearts, guilt workes beſt when it reſults from your owne conſciences, being repreſented from without, it irritateth, ſweetly ariſing from within it humbleth, what is the matter then? have you dealt with God ſo faithfully? with the people ſo kindly as you ſhould? have greivances been redreſſed? juſtice executed, the glory of God's houſe provided for? I remember a ſtory in**Plutarchus in vita Demetrij. Plutarch of Demetrius King of Macedonia, who when his Subjects tendred their petitions to him of having their grievances redreſſed, he caſt them into a River, afterward Saleucus the great, came with an Army againſt him, not a man would ſtirre, he was taken priſoner and deprived of his Kingdome; people will beare any thing, rather then neglects of juſtice, conſider theſe things come with humiliation.

2. Come with purpoſes of reformation, I will doe ſo no more, doe your firſt workes, if you would recover your loſt glory, you know by what inſinuations Abſolon ſtole away the hearts of the people, by thoſe of juſtice and kindneſſe, he kiſſed them hee did perijcere oſcula, adorare vulgus, as the Hiſtorian ſaith of Otho; and you know he ſaid, 2 Sam. 15. 4. Oh that I were a Judge in the Land, then I would doe them juſtice, and 'twould be ſad if corruptions be found in you, when diſtractions are upon you, 'tis ſaid of the Aſſembly of the Gods that had not done juſtice to the afflicted, nor defended the poore widow and fatherleſſe, Pſal. 82. 5. That they know not, neither will they underſtand, they walke on in darkneſſe, though the foundations of the Land be out of courſe, they continued in perverting juſtice and right, though God ruined the Common-wealth and plucked it aſunder. Oh let it be never ſaid of yov, it ſhall be myprayer to God for you.

FINIS.

End of the text · Thomas Manton, Meat out of the Eater (1647)