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Hethcrthe fiery tryall of contention, or of perfccution be greater, is hard to deter mine 5 God hath wrought to free us from the one, we have brought upon our felvcs the other. Every man is an gry that others are not of his minde * we have been fo divided, that ic is the infinite mercy of God that our enemies have not come in at our breaches, and divided ail among themfelves, before this time. Were our divifions onely betweene the good and bad, they were not fo grievous. Chrjfofiome fayes, It u better to be hated for Chrift^ then to be beloved for him. How much better then is ic to be hated for Chrift, T a then to be beloved for finned The reafon he gives ofV that ftrange aflertion of his, is, If thou bee ft loved for* Cod^ it u An honour to thee^ andthou art a debt our for that honsur 5 Ifthou bee ft hated for him^ Cod is a debtour to thee^ he owes honour to thte,fai fohe ispleafcd to be to his poorc fervants. But our divifions have been and ftill arc between good men, even Gods Diamonds do cut ^ one another-, good men caufe afflictions to good men^ every man is plotting, working, winding for himfelfc. Every man ftrivcs like Apelle* and Protogenes who (hall *^ Mf ^' T " draw the fubtilcft line to attain his owne ends, but few ftrive who (hall draw the ftraighieft, who fhall in the moft direft courfe work himfelfe and all his wayes to God and publique Good. Who can med-

A2 die

T/ -

70 the Reader.

die with this fire that is kindled among us, and not burn his fingers? A mans good affe&ions happily may be approved, but his prudence will bequeftioncd. But what I finde Luther writes in an Epiftle to his friend Nicolas Gerbdiu* in the like cafe, fhall fatisfie me, Cufio ego inveniri Chnfti & Ecclefi<eft(<e fidelu,fi prudens ejje wonpottterim minifler : I defire howfoever to be a faith-full Mmifter of Chrift and his Church, if I cannot be a prudent one. The ftanding in the gap is more dange rous and troublefome then the getting behinde the hedge, there you may be more fecure, and under the winde, but iris beftto be there where God looks for a man. That which Pelopidas faid to his wife taking

UCtn

the U iifc C of tn k cr l cave of him as he was going out of his houfeto the Warres, is a fpcech worthy of all men in puhlique place: She comes weeping to him, and prayes hinm look mil tokiwfelfe 5 he anfwcrs her, MygiiA wife, n i* forprivAte fottldiers to be cArefallofthemfehes^netjer thofe in publique pltct, they muft have an eye to favc other men lives. It may be when you are go ing about a work that hath hazard and trouble in it, your wives orfome friends of yours will with great affetfion defire you, befecch you, to have a care of your felves, that you bring not your felves into trouble or danger, oh take heed of that, rather never meddle, let others doe that work if they will .-, you {hould anfwer, It is for private men to take care of them felves, but men in publique places are called to look to the publique, that it fuffers not through their negledi.

Some come into the gap, not to make it up, but to keep it open, yea to make it wider * the Lord deliver me from fuch a fpirit i God knows I had rather die, then be

a

Tithe Reader*

acaufc offo great an cvill. What this endeavour of mine may work in mens hearts, God knowes. If it meec with a fon of peace, I hope it will fpeake peace, it will eftablifh peace in fuch a heart: if with a Ton of ftrife it may worke tdmodttm recifievtit. That which is inten ded to be aft Iremcnm^ may prove to be a Polemic*™, a bone of contention.

Thjfe things which God himfelfe ordainesfor uni on (the S'craraems I are by mans corruption made the occafi n of ihc greateft contention in the Chriftian world. Nomarvell then that what comes from mans fincereft intentions and beft endevours be turned quite croffc. -

Like enough thefe leaves may meet with fome boi-fterous Reader, that may beat them oneagainft ano ther, that may pry and picke to finde that in them which is not, looking thorough the contradictions of his owne fpirit he may think he fees the like here. Let the lines be never fo ftraight, yet he will wreft and pul them what he canto make them lyecroffe. I amfofar from being follicitous that they arefo indeed, that the fpeciall thing I defire of thee is the laying one thing to another, the compating one thing with another. Re member what the fubje& is, Divifions, Differences. I have in it to deale with various fpirits, opinions, wayes : remember the fcopeis tofeeke the composing of them what 1 can. If you fee me now neare to the one fide, and by and by neare to the other, which yet arc very wide from one another^ be not rafli to judge, that I am off my center 5 reade on, and fee what the iflTuc may come to.

This path of mine hath beene upon fharpe ftoncs, cutting flick, and pricking thorncs 5 yet thorough the

A 3 helpc

To the Reader.

hclpdof thefhoocof the preparation of the Gofpclof peace, I doe not findc my feet cut.

Peace is pretious to me, I fcele the fwectncffe of it $ I am willing to do what I can to honour it. The pub-liquc jarres, contentions, disturbances abroad in Church and Common-wealth arc very grievous. They fay there are in the world fuch things in Families alfo. I have brought here fome water: if my line had been longer, my bucket had becne fuller. You have here what I delivered : fome things are added, efpccially quotations of Authors and H'ftorics. When they grow to be many I thinkethem fitter for thcPrefle then the Pulpit. I was the more willing thefe things ftiould come forth to publique view, becaufe othcrwife what other men apprehended 10 be my minde, would be put into, their owne words, and fo rcndrcd in anevill appearance. But will Printing help * The boldncffe of this age is fuch, as not oncly to make a mans words found otherwife then when they came from Jiim, and fo traduce him 5 but confidently to averre that there arc fuch things written in fuch Bookes, of fuch men, which never yet carnc into their thoughts, much leffc into their pen. With what boldneffe hath it been faid and printed againeand againe, that I in that Book en-tituled, The gloriws name ofGod^ The Lord of Hops, did call the Earlcof Effex the Lord of Hofts. Surely the fight of thefe men is extrawttcndo, not intrAwtitwdo, they fend forth fpecies of their owne dyed with the evill of their hearts, and then ihey fay they findc them in fuch a book. No man canfinde that namegi-venby me to him. I indeed endeavoured to encourage him in his workc, becaufe the Lord had made him the Lord of our Hofts, which is no more then the Lord of

Tothc Rctdcr.

our Armies. The utmoft that ever was faid or writ comes but to this, that God had put a name upon him that camencare to his, but never mentioned with out fomc difference from it. An abufc in this kinde, though not altogether fo high, I have had from the An-ti-AfologiJt • he quotes many places in my Le&ures upon Hofca^ he fcts downe the pages, wherein he fayes, I have contrary to what is in the Apology preached for that way you call Independent. Would any man but thinke, when he fees the Booke named in Print, the Le&ure, the very page mentioned, but that the thing is true, it is to be found there *r But to this day it hath never come to my cares that ever any man hath found fuch things there but himfelfe. Are rhofe the places ? Let moderate and quiet fpirited men looke in to them, and they ihall findc nothing there but what the generality of Presbyteriall Brethren, yea I thinke I may fay every one, who is not cither Prclaticall or very violent, will acknowledge to bee truth, and if fo, I am free. But we (hall have another time for this. At this time I would gladly that this Treatife might meet with no fpirit exafperated, but in calmncflTe and quictncffe, let what is here be examined. That God that can create the fruit of the lips to be peace, can make the fruit of the pen to be fo. My aymesarc peace, which I fliall never ceafe endeavouring and pray ing for, who am

Thy friend, glad of any offortttnitj for thy good,

JlRBUl

AH

.ill I i

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A I U 1 * I I *

HEART-DIVISIONS

The Evill of our Times.

HOSEA jo. 2.

Their Heart is divided^ now jlall they be found faulty.

CHAP. I.

The Text opened, and futablenejtfp of*ttoourTimes 9 jbewed.

O mar vail though Ifrael be charged, ver. i . to be an empty vine , feeing their heart is divided. Heart-divifion will caufe empti-nefle of good., both in mensfpirits, and in Church and State. The leaft dividing of the heart, in any one part from another^ if it be but by the prick of a pin, is deadly 5 a great ^afh in the head is carable. There may be much dif ference in mens opinions without any great hurt, if this dif ference gets not to the heart ; but if once it gets in there , the danger is great 5 Now (hall they be found faulty , Nov> (ball they be guilty ; or as fome, Nunc delinquent^ Now they mil offend 5 as if Htart-divifion contracted the greatcft guilt 3 and by it men were thegreattft Delinquents of any. The word (ignifies alfo to peridij to be made delblate, fo Ar \w Mont anus J)efolabuntur. Heart-divifion is a dcfolating finne 3 by the judgment of God upon them for ir,they fhall be convinced in their own confci-cnces. and in the fight of all men, that they were guilty ; that by (uch a iiq as this 3 they had bound themfelves over to the juftice ot Go4o & ihofe defolating evils that came upon them,

B were

Heart- divijiotis

were the righteous judgments of God upon them for thofe di-vifions that were amongft them. Men wil not be convinced of thdr fin, till Gods judgement is upon them for it; and then their confciences will, and others fhall fee that God is righte ous , and they are vile and (mfull before him, even in fuch thingf that before they pleaded for, or at leafi could not be brought to own their own guiltinefs in. When thunder and raine came upon the men of Ifraelin their wheat Harveft 9 and they were afraid they (hould dye, i Sam. 12. 18, 19. then they could fry, We have added unto all our faxes thif evill to askg us a King.

The Lord convince us of, and humble us for the finfulncfic cfourdivifions by his wordjthatdefolating judgments be not upon ui to convince and humble us.

*fhdr heart is divided.

This Heart - divifion is either from God 3 or from one ano ther.

Their heart is divided between God and their Idols -, They would not caftoffthe worfhip of God wholly, that was too much 5 they loved their Idols , but they muft not have all : to divide between God and them they thought was faire. Their hearts were alfo divided one from another 3 and juft it is with God, that thofe who divide from him, mould divide one from another. 2 King. 15. you may fee what wofull divi-fions there were amongft them, King againft people, and peo ple againft King, Civill Wars. Their King comes upon one of their owne Towns, and fmites it, and rips up all the wo men that were with Child in it, and all becaufe they opened not to him. O the rage and cruelty of men of proud fpirirs 5 when they get power into their hands! for then their pride fwells, being blown up with the flatteries of fuch as are abouc thrm:As if they were fuch gods upon earth a as they might doe whatfoever they pleafed, and the live*, eftates, liberties, com forts of all muft lie under their feet, and mufl fubmit to their Iuft« and humours. You (hall find further in the whole Chap ter, there was nothing but confphing, mifchieving, and murthering one another. In their Church State there was no thing but faftions and rents on* trow another j fome were for

the

*I he evill of our Times.

the true worihip, feme for the falfe. And araongftthe falfe worfhippers there were divifioes too:Some were for the calves that Jeroboam fee up at Van and Bethel ; fome were for Baal-. great contention there was between thefe. You know the fie ry of Jefewan Idolater., yetdeftroying the worfhippers of Baal and his Idols.

The Jewes of old underftood this Text of thefe Heart-JiviO-ons amongft therofelves , as well as of their divifions from God , which appears by a notable tradition of theirs, S* Jo rom in his Comment upon thefc words 3 relares : whereas (lays he Jihe Scripture, 2 King. 17. tell* us, that Hofbea was tke laft King of Ifr at I; and in kit time Ifrael KM carryed captive; yet wrf. 2. It is faid , He did not evill in the fight of the Lord, as the Kings of Ifrael that were before him. Now the Jtwes put this Quefti-on. Why was not Jfrael carryed captive with their King, when they had the worfi King 5 but rather when things feem-ed to goe fomething better then before? God yet choofes thi* time.

The Anfwer they give, i» 3 Becaufe in former times the people might pretend, they could not tell how to help what they did amifle in the matter of Worfhip 5 Indeed they wor-fhipped the Calves, but they were forced to it by the tyranny of their King* 5 it ftiould be thelofle of all they had if they did not: but ( fay they ) in the days of Hofhea there was more liberty given then before. Now thofe who would, might goe up to Jerufalem to worfhip, and that they fay is the reafonofthattxpnffion , that Hofhea did not cvill as other Kings had done 5 but when they came to have more liberty, they fell to wrangling amongft themfelves, ( which is an ufu-all concomitant of liberty^) now their divifionrofe high, /ome wculd go up to Jerujalem to worfhip^ others would not; thofe that went up, crycd out of thofe who went not ; and thofe who wtnt not, vilified thofe who went. Now their hearts arc thn* divided, now (hall they be found guilty. The desolating judgment muft now come. This is the rime for their captivity. Now he pivti then-- up to theEnende. God was exceedingly provoked with jheir contentions one againft another at this i.mir. What? ( fayes God ) when I was in feme way of favour towards them, whtn I tockcff fin great

B 2 part)

part ) the yoke of bondage that was upon them, that fore op-prdfion that was before, none of them ( a while fince ) dared goe to Jcrufalem to worfhip , and now their Governours are more moderate, their opprefling Courts are downe , there is more liberty in the Land for my true worfhip , and do they now fall out, contemn, divide, wrangle one with another>let them goe into captivity, let the enemy come in upon thera,my foule takes no delight in fuch a crooked perverfe Generation as this is.

Our condition feems to parallel with theirg very much, we lately were under fore andcruell bondage, nothing wai more dangerous then the worfhipping God in his own way, wee vwe under hard Task-mafters, oppreffing, undoing Courts; The Lord hath in a great meafure delivered us,it istheun-thankfulnefs, the finfull diftemper of mens fpirits that makes them fay, what is done > it is as ill with us as ever it wag 3 No, we have much eafe,fuch liberties, as were our fore-fathers rai-ftd out of their graves to fee, they would admire Go<U gaod-riefs, and blefs him with meltings of heart 5 but we ipend that fhength in tiding, wrangling, contending, quarrelling, vex-ingjoppofing one another, that we fhould fpend in magnify ing, bltfling and praifing the Name of God for that mercy we < njoy. We are a divided people, whofe hearts are divided, and heads too, and hands too; peace and unity feems to be Sown from ui, and a fpirit of contention and divifion is come upon us: King & Subjects are divided, Parl. is divided, Aflembly is divided, Armks are divided, Church is divided, & State is di vided. City is divided 5 Country is divided, Towns are divi ded, Familiet divided, godly people are divided, Minifters al-moft every where are divided ; yea, and what heart almoftis there at this time but is divided in it felf > the thoughts, the counfels, contrivancc? 9 endeavours, ways of men, almoft of all men, how are they divided? O blefled Saviour ! are thefe the times thou fpeak* ft of, wherein five (hould be in one houfe di vided, three againft two, and two againft three 5 the father a~ gain ft the fon^ and thefon againft the father ; the mother againft the daughter, and the daughter againft the mother > Oh woe to us! wee find it fo amongft us, and yet there is found no healing; we are broken, and there if no binding up:It is with us as it was with

Ezekjei

The Evillofour Timef.

Ezek. 2. 6. 'Brian and thorns are with us, and we dwell among Scorpions. O Lord , what is this thy curie at this time upon England? fryers and tbornes{ball it bring forth : We are rending and tearing, and devouring one another, while the adversary ftands before us ready to devour us: Efhraim is againft Afo-naflth, and Manaffeh againft Efhraim. A fire is come out from Abimilech^nd devours the men of Sechem 5 and fire comes from the men of Sechem, and devours Abimikch ; yea, there is a fire kindled in our owne bowels, it rifes from our ielve?. Ezekt 19.14. Fire u gone onto fa rod of her branches., which hath devou red her fruit., fo 'that (bee hath no ftrong rod to be a Scefterto rule, this if a lamentation., ana (hall be for a Imentatbn.Tm* is amongii us at this day , and how long it fhall continue, God onely knows.

What this people were in their divided condition , that we are 3 and what does this threaten, but that we fliould be as they a while after this were ? namely, a people given up to the rage and fury of the Encmle, which the Lord-forbid.

There is a great out-cry of our divifion*, and while we cry out againft them, wee ftillencreafe thernjwe are angry with men rather, becaufe they are divided from our felve» 3 then be-caufe they arc divided from the truth; we are angry becaufe e-very flian is not of our own mind 5 & does not as we do.There was a great deal of doe in Luthers time about the feamlefs eoat of Chrift. Granvillian the Emperour* Deputy in a Speech he made to the Citizen* oflfarmes, befeeclKs them for the death .^ I( J of Chrift, and for all loves, that they would amend our Lord* coate, which is rent and torn on every fide. When Lutter laboured to bring Reformation to the Rule, they bad him take heed that he did not rend the feamlefg coat of Cluift 5 and becaufe they talked fo much of the tunica inconfutilv , they were called ihe Inconfutilift* , the feamdeffe men : And what a fttrre hath there been in out-cryes againft mm that would not yeeld to every thing that was enjoyned > O they rent the feam-lefle Coat of Chrift. I remember Mufculut inaTra&he hath De Schifmate, hath a witty and pious note upon this 3 The Souldiers ( faith he ) would not divide the (earmleffe coat of Chrift; but what made them to be fo carefull of it ? was it out ofrcfpeft to Chrift; ;hatthey were fo unwilling it (houldbe

divided ?

amckd > No, but out of refpeft to thdr owne advantage, eve ry one hoping it might fall to his (lure , therefore fay they, Ltt m caftlott for it 5 fo, faith he, men would not have Chrifts coat divided, they would have no divifim in the. Church ; but what do theyaimeat.? their own advantage, that they might enjoy quietly their ownc cafe, honour 3 and means, that they might have none to contradift them., but that the ftreame may run fmoothly and wholly with them, what a fine brave thing were this? And becaufethey fee they cannot doe this while their ways are looked into and crofTed, therefore they makeftich an outcry againft the dividing the feamkffe coat of Chrifte

But certainly, till our hearts be otherwife then yet they are, all our out-cries wil not fcrve our ends, the Hiding our divi-iings. Did we lefs divide between God and our own ends, our own ways, we fhould not divide fo much one from another. Wherefore let us firft turn our thoughts to conlider a little of this divifion between God and other things, and the evil of it.

CHAP. II.

The evill of dividing between God and Any thing elfe.

THis people would give God fomething, and their idols fomething, andfo think to pi cafe both, 2 King,j,^. they feared the Lord, andferved their JdoIJs. Thus Jvdah in the chys of JoftahjZefb. 1.5. (ware by the Lord, and by Nldcham ; Swearing is a part of Gods worfhip, therefore no humane inftituted Re ligious ceremony ought to be joy ned with it, no more then with the Sicratnenr, or any otherdivine worfhip, no creature (hould fbare in it ? but they joyned Mdcham^ that is their King. The worfhip and firvice proper to God hath been too much divided between Gad and the Kings of the Eirth 5 but here it's probable is meant their Idoll, to which they gave a Kingly power over them, their Idoll Moloch had his name from

hencf.

1 have read of Redwald King of the Eaft Saxom 3 the firft Prince of his Nation that was baptized^in the fame place wor-(hippcd Chriftj and fet up an Altar to worfhip hii Idols. Many

rnens

The Evill of our limes.

mens fpirits lye like that Haven, </f#j26.12. towards the Southw«ft and Northweft, two oppofite poims : Surely their fpirits muft needs be very winding and crooked which Jye to wards fuch oppofite?.

This dividing with God is very wicked ; what communion hath God with Belial ? How can you fjrtakg of the Table of the Lord, and the *f able ofDevilli ? i Cor. 10.21. And left they fhouldthinke it a light thing thus to divide with God, hee adds, verf. 22. Doe wefrovokg the Lord to jealoufie? are weftrtng-erthenke? It is a great provoking of God, and a fighting a-gainft him, thus to divide in his worfhip. To think that God fhould accept of fuch adividing 5 is to make him crufl^like that Harlot^ i King* 3. 26. who was content to have the child divi ded. Let it be neither mine nor thine^ but let it be divided. Gods wormip is as deare to him as any child can be to the moft ten der-hearted mother in the world. When Darius would have divided with Alexander^ No, fayes Alexander^ there can be but one Sun in the Firmament. If we will be dividing with God, he will caft off all. 2 King. 17.33. " l * * a ^> they feared the Lord 9 and ferved tbeir Idolls 5 but verf, 34. itisfaid, they did not feare God 9 God accounted a divided feare no feare at all. Verje 16. it is faid, They left allth? Commandements of the Lord tbeir God , and made them molten Image/. If they give any part of Gods honour to molten Images, he acknowledges no hc-nour at all given to him 5 he account! all his Commanck-ments to be left. So Jer* 32* 23. They have donz nothing of all that thou command*ft them to doe : and verf. 3 o. The children of If-rad and the children ofjudah have onely done will before me.

God is infinite 3 and hath all excellency in him, therefore he muft have tht whole heart; Idols doe not challenge fo much, becaufe they have not an univerfall excellency 3 a piece of vvor-ftip is enough for them ; our hearts, eftates, liberties, all wee are or have, are more Gjds then ourownr. Cyrus tooke Ba bylon by dividing the River : The Devill foon furprizes us, if he can but divide our hearts.

The reafon why heathen Rome rejected Chrift from being, of' the nursibci of their gods, when fuch a thing was tendrcd ri their Senate, wai, Becaule ( fay they ) if we receive hii:i to be

a God,

a God, he will iuffer none of our other god« 5 if we take in a~ ny other new god 9 we may yet retain ftill our old ones 3 but if we take thisjefui 3 all our old ones muft be abandoned. Ma ny at this day rejeft Chriftupon this ground.

The Romanifts fincethinke they can take in Chrift fora God, and yet divide between him and other gods 3 their Re ligion is rn*de up of divifions between God and their graven Images; between Cbrift the Mediator, and Saints and Angels; between the Word, and their ownc Traditions 3 between Di vine Inftuutions, and Humane Inventions.

i King. 18. 21. Why halt ye between two opinions ? Wre muft not be voluntary Cripple to hale between two. Why are you dilhien.bred in your hearts and your opinions ? rb Jofe-phus in hi* Hiftory n>tntion ; ng that place. That is obferva-ble, whin the Prophet pu that qudiion to then?, the Text faith. The people held their peace 9 their mouths were (topped, they had not a word to fay tor themfelves. If any thing be pretended for this dividing, it is that trouble may be prevent ed : exa&neflein Religion, through Reformation , giving up our felves wholly to God and his truth, hath a (hew of bring ing much trouble with it. Hence men winde and (hifc about, and doe what they doe by halves.

It was a notable fpeech of Ctlvin to thofe who were offend ed with troubles they met with in the work of Reformation, CbrfWetmu If^ e could be content with halfea Ghrift, (fayeshe) our workg content}, factie Would more eafily goe on 9 we could foone bring about what wee would tranfi&eremus have, we fhould not meet with fo much cppojit fan, but nothing but a omnia. whole Chrift will ferve owe turne.

Objeft. I. But it is neceffary that al 1 things be reformed at once ? Anfw. No : Affirmative Precepts doe not bindeto all times, but

Negative doe 5 therefore it is neceflary at all times , that there be no mixture of evil 1 with-my good we doe, that our Me diocrity be not Medium participation^, but Medium abnegation if , between two cxtreams, which are evill, but not partaking of any evill 5 no good thing is moderated by mixture of evill,but by removing from it fotncthing that is evill,, that hath alrea dy mingled it felfe with it.

Objetf. *, '. But muft God have all our hearts 5 fo as we may not let them out at all to any thing clfe ?

If

The Ev/llofour Times.

If wee let out our hearts to any thing but in (ubordinatioa Anfo t to God, then we divide between God and that thing iinfully ; but though we do let out our affeftions to other things, yct if it be in iubordination to God , fo farre as God is in thofe things, and we may be led nearer to God by them ; this is no dividing between God and other things, but an uniting al 1 in God, and enjoying God in all. The Saints are inftru&ed in this miftery of godlineffc, they know how to give God the whole heart, and yet to enjoy the comforts of wives and chil dren, and eftates, and callings, as much as any in the world; they have that heavenly »kil to unite ail in God, and enjoy God in all, God is all in all unto them in their enjoyments of all 'good whatsoever 5 but if our hearts be let out to any thing otherwife then thus, they go a whoring from God, and will certainly vanifh in their own folly. This is contrary to that finglenefie, to that onenefle of heart promifed as a bJe(-fing of the Gofpel. Many of you complaine of barr enneffe, here is the reafon your hearts are divided j were the ft ream of your hearts wholly after God, it would runne ftrongly, and bear down oppofition before it, you would be fruitfull in ail the wayes of holineflfe.

How fruitful and glorioufly ufefull would men in publike place be, if their hearts were ilngic and one for God; did ihey only care to honour God in their duty, and leave the c \ re of protection of, and provifion for thetnfelves and ftate to God ? Let not mens hearts be cut , be divided with their careg and fears about confequenees and fuccefTes ; their wifdom mould be how to work all about for God, not how handfomcly to contrive that God may have part, and themfelves part. The more fully we give up our felves, our ends, defignes to God, the more fecurely may we fit under Gods protection, care, and blefling. Many of the good Kings of Judah hid thdr heartsfor God, but yet they let the high Places ftarid ; their politick wifdom divided their hearts between God, and thrir fears of difturbance in the State; If (hey (hould raiie their Re formation fo high, by this their divifion, their hearts hy fi : f, the worke was negle&ed, But zChron. 17.6. Jebofaaphatt heart WM lift up inthe wayes of the Lord , be tooke away the hi^h places and groves, be fought to the LordGed of hit father 9 and wl-

i not after the daingt 0///r<te/, verf. 4.

did he not bring difturbance to the Ktngdome by this his e>No, Fer/. 5. Therefore the Lord ft ubtifted that Kingdom* and all Judith brought tv Jtbijbjfiatprefents, andhee bad ncbe* and honiHr in abundance. And verf 10. The feare of ti>e Lordfel/npinalltbekjngdomesoftbe lands that were rounda bout Judahtjo that they made no wsrre againft Jehofhaphat. Verf. 12. Jt-hofhapkat waxed great exceedingly.

Let our hearts be for God alone, tor God alone is enough to iathfie our heart!, to fapply all good uato us for ever.

There is infinite reafon our whole hearts fhould be for him, he is willing his whole heart ffnuld be for us. Jer. 31. 41. Xealwil/rejoyce over them to do them good t and I will plant them with my whole heart, and with my whole foule.

CHAP. III.

Heart-divijions one from another.

Hen they divided from God, then they divided from his peop^they would not joyn with his people in the way of his worship, only fuch as fet their hearts to feek the Lord God of I/me/, went to lerufalem to facrifice to the Lord God of their fathers, 2 Chr. 11. 1 6. only thofe whofe hearts the Lord touched 5 but others for their ownecarnall ends would no t joyn with them, they faw trouble attended that way; and ha. ving divided themfelves from God & his people 3 it was God s ctirfeupon them that they (hould be divided one from ano« ther 5 if you be divided from the truth^what can hold you to-gether/Truth is a fingle, (imple, plain thing, but error is vjt. rious^andenfnarlsit felf with infinite contradiftionsrlfpeo-pj c goe out O f the plaine path of truth, they wander up and downGo(i knows whither, intangltng themfelves in br y -ars and thornes.,ro as they cmnot extricate themfdves : As «t- tno ^ e ten Tribes which at fii ft divided fron. ludah only in thtir , fubjeftion to the boufc of D.iwV 3 and la rheir worfhip a c hru~ ^. filem, bat aftci they denied ail Scripture but only the 5.books ad Rom,

of Mofes .-They were exceedingly givtn, and generally addi-£Ud unto forcery, reagick, and witch-craft, in which they grew more and more notorious till Chrifts time. This is in timated in that blafphemy of the Jewes againft our Saviour, 7hoti art a Samaritan^and haft a jD*w7, taxing him with the pra-clHce of that people, who commonly being Witches, had fa- cf the Church miliar fpirits attending on them, for otherwife they knew he cap. 7 p- 4?3-was no Samaritan^ but a Galilean of Nazareth: They were alfo 4 74- 6*. exceedingly divided amongft themielves. Epiphamus recites four feverali (efts of them, the Offtns, Sebu<eans , Gorthenians, and Pofitheans ; Truth is the bond that keeps to unity, but er-rour is wilde, you know not where to find it, nor your fel ves if you give way toit: Ourpreftnt times will be a tefti.mony of this to all future generations. The wild and unruly diviii-ons of our times is to be the fubjeft of the future diicourie. I am not ignorant nor unfenfible of the difficulty, thetroubk, the danger there is in medling withfuch a fubjtft at inch a time as this. He that meddles with the divifkms of the tiir.ej, may expect to be divided hirafelf, to have his name, his i c-pute, to be cut afunder and thrown this way and that way : Ic isanunthanktull work to meddle with a divided people 5 a man may with as much fafety put his hand into a neft of Hor nets. A learned man being once asked why he did not write fuiufai ra-his judgment about the controverfie of his time, anfwend, VptyzChi-. To what purpoft ?it would not help the caufe, but much ha- %** *?clit 2ard him that (hou!d meddle. That which one once faid to Iw^er,^when he was about intereffing himfelf in feeking Bt-fbrination, fonnds in my ear?, when I firft thought of ha ving todo with this Argument, 0 Luther\ rather get you i to your Cell, and fay, Lord have mercy ^n v. S?±2

ItjsagreatparcoftheskiiofaMiniflertodividethcword T jiri. aright, but this skill of his will be put to it, when becomes to divide the word amongft a divided people, to give every part it^ portion. I fhould never have ventured to have chu-(en a Text on purpofe for fuch an argument 5-but fetirg Pro vidence hath brought it To fully into my way, Ifhallnow venturr upon it, with my heart caft and fed upon thar pro-nil fe, Pro.. 11.3. Tke ufrightneflt of the itf right (ball guide hiw.

C 2 J

Heart-divijions

I (hall caft what I intend into this mould: i. The caufes of our Divifions. a. Theevillofthem.

3. Cautions about them, that we may not make an ill ufe of them.

4. Remedies or cures of them.

The caufes of our Divifiotis.

The principal caufe from without, is the Dml, he feeks to keep his own Kingdom free from divifions, but feeks nothing more then to caufe divilions in the Kingdom of Chrift. The JMahumetans, who worfhip a curfed impoftonThe Pagans, who worfhip the Sun, Moon, and Stars:The ^Egyptians, who wor fhip Onions, Leeks, Cats and Dogs, never had fuch divifions amongft them as the worfhippers of Jefus Chrift have had, and have at this day amongft themfdvee ; for all the former are the Devils kingdom, which he feeks to keep at peace; but he is that envious one who fows the feeds of divifion in the Kingdom of Chrift 5 hence thofe who foment divifions a-mongft Chriftians are called Devils, i T/'w. 3. n. The wives fut&hos. °f Deacons mu ^ not b e ^tenderers :The word may be tranQa-ted Devils: women are moft liable to the Devils temptations thi« way,becaufe they are weak , and are in danger to run a. way with fudden apprehenfions without due examination -and what can foment divifion more then flandering, fo far as any, efpecially in the Church 5 hath a hand in caufing or fo menting divifion , Co farre as fhe is a Devil in Scripture-lan guage, the part of the Devil is afted by them. I remember Ctf-jetan hath a note upon that place in the Gofpel, where the de-vila being caft out of the man, who had a legion in him, pray ed Chrift that they might not goe out of that region ; why would they not go out of that region > fays Cajetan; He gives this anfwer,The Devils have certain places to which they di vide their work 3 fuch Devils to fuch a place for fuch a fer-vice 3 and fuch to another for another fervice 5 now thefe D --vils were loath to bedifplaced of their region , though they were caft out of the man, having further work to do in that

place:,

The will of our Times.

place: If this be fo, furely the Devills that are appointed to caufe and foment divifions and difTentions above all regions, love to be in the region of Churche?, for no where do diviii-ons fuch hurt as there , arid at this time efpccially ; for now the Devils lee they cannot prevail to get men to their old fu-perftitious vanities ; but fome reformation there wil be, they now feek to mingle a perverfe fpirit of diviiion amongft mcn^ hoping they (hall prevail here, though they could not hbld their own in the former. God put enmity between Satan and the Saints^but it is the Devil that puts enmity between Saints and Saints. When we hear fearful thundring, and fee terrible ftorms and ternpefts , many people fay, that ill fpirits are a-broad ; furely thefe bluftering florms of contention are raifed and continued from evill fpirits : But the truth is, all the De vils in hel could do us no great hurt in dividing us from God or from one another, were it not for the corruption of our own hearts : Wherefore as the Lord fayi to Ifrael 9 Perditio lua ex fe 3 thy deftru6Uon is from thy felf : So may we now fay of England, Vivifto Uiaex te> thy divifion it from thy felfe.

The caufes of our divifiona from our felves, may be refer red to three heads.

1. Dividing principles ; fometimes our divifions come down from our heads to our hearts.

2. Dividing diftempers, fometimes they go up from our hearts to our heads.

3. Dividing pra&ifes, and thefe come from head and heart, they foment and encreafe both.

We will begin with dividing principles : Except fome care be taken of the head, ic will be invaine to meddle with the heart, to cry our again ft our heart-diftempers ; the chief caufe of many of our divifions lies here: Itiito little purpofe 5 to purge or apply any medicine to the lower parts 5 when the diftafe comes from diiVillations from the head*

CHAP.

*4

CHAP. IV. Dividing 'Principles.

The fi<ft, There can be no agreement without Vniformity.

i. Dividing >~T"'*Hi$ Principle hath a long time caufed much divifion in Principle. the Church. The right undcrftanding wherein the

weikneffe and faifenefTe of it Iyts 3 will help much to Pc2ce 3 to joyn us fwcetly together.

In the fubftantials of worfhip. Unity is necefiary; there all are bound to go by the fame rule, and to do to the uttcrmoft they are able^the fame thing.

But the circumftantials of worfhip have a twc-fold confe deration : They are either fuch} *« though but circumftances to feme other worfliip, yet have alfo in themfelves foroedi vine worftup a fome fpirituallefficacie 3 fonaeihing in them to commend our fervice unto God, or to caufe fome pre-fence of God with u? 3 or to work us nearer to God 9 by an efficacy beyond what they have in them of their owne na ture?. As for inftance, Time is a circumftance, but the Lords day hath a worfhip in it commending oar fervice to God 3 and sinefficacie to bring God to us 9 and raife us to God : om- this not from any naturall cfficacie of the time, but from of Gods inftitution. Now in fuch circumtfances as thefe, there mtsfl ought to be uniformity 5 for thefehave inftitutions for their have mnimti- ru j e ^ an( j ar€ not ac mang jjb ert y to b e altered ae he thinks on, and what ^.ft j n p ruc j ence . But there are other circumftances which are onely naturall or civil! 9 fubfervient to worfhip in a na turall or civill way 5 They arcconverCam about worfhip^ but have nothing of worfhip in them 3 but are meerely naturall or civiil helps to ir. When we worfhip God ^ xve do fome-thingasnicn as well as worfhippersj hence \ve have need of fome natural! or civill helps. As for inftence, when we m^etto worfhip God, wee being men as well as Chriftians, Eitft haveaconveniency of place, to keep us from the

not,

thereto know whether to refort 5and ofuroetofcnQW

There muft be order rIVlany cannot fpeak at cneetoidi£-cation j modeft and grave carriage is required of us, as a fe-ciety of men, meeting about matters of weight. In ihefe cir* cumftances, and other of the like nature > there is no worftjip at all, there is no fpirituall efficacie 9 there are only natural! or civil! helps to us, while we are worfliipping; therefore for thefecircumfiances, humane prudence is fufficient to order them.

The right underftanding of this takes away a great preju dice that many have againft fuch as defire to keep to Divine Inftitutions 5 not onely in Subftantials 3 but in the Gircum-ftantials of wordiip, they thinke it an unreafonable thing, that divine Inftitution fhould be required for every circum-(lancein worfhip; this hath bred a great quarrel in the church: and well may it be thought unreafonable, if we required In ftitutions for circumftances in worftiip 3 which are but natu-rall or civill help?, and have no worfhip at all in them 3 for that indeed were endleffr 3 and a meer vanity. Certainly In ftitutions are to be required onely in things that are raifed beyond what is in them naturally 5 in tendring my refpf els toGodbythem 3 orexpe&ing to draw my heart nearer to God, or God nearer to me in the ufe of them. The conten tion about Uniformity is much encreafed for want of a right underftanding of this difference in the circumftantialls of worfhip; did we underftand one another in this, wee might foon have Peace as concerning this thing.

Inihefe latter forts of circumftances we muft alfo diftin-guifh. There are fome that muft of necefllty be determined, as time and place ; it is therefore necefiary, there fliouId be an uniformity in thefe 5 in all the member* of every focicty refpecnvely,, that they agree'to meet in the fame place, at the lame time, natural 1 mcciluy requires thie : but naturall ne-ccflity requires net the binding of Overall Churches to Uni formity in things of this kind. The urging Uniformity be yond the rule in fuchth'nps , hathinall ages caufcdwofuli ons in the Church. Eufebm tells of F/'flor 3 Bifhop of , about two hundred yeares after Chrift, broke offcon:-

munion

Hetrt-divijions

munion from all the Churches of ^/t<f,for not keeping Eg/hr the fame tirae ha did. The controverfie was not about Eafter 9 but onely about uniformity in the time. Never hath there been greater breaches of unity in the Church, then by violent urging Uniformity,

But further 5 there are other naturall civill circumftances, which need not at all be determined $ though there be a liber* ty and variety in them, yet order and edification is not here by hindered. As forinftancfjln hearing the word, oneftands, as Corjfta?itme was wont conftantly to do j another fits j one is uncovered, another is covered jone hath one kind of garment, another, another 5 yet no rules of modcfty or gravity are bro ken. Now if any power mould violently urge uniformity in fuch like circumfhnccs, and not leave them asChrift hath done, here they make the neceffky of uniformity a dividing principle, upon thcfe four grounds.

i . This is a ftraitning mens naturall liberties, without fa-tisfy ing their reafon.

2. This hath been the in-let toalmoftall fuperftitions in i he Church 5 Firft the plea hath been for decency and order, then there hath been ftamped a humane inftitution to raife. things higher.

3 . The urging fuch things, when there is no reafon feen in the nature of them 5 why this rather then that, makes men fear there i$ fome religious refpcft put upon them already.

4. Here is a ftretching the power of Authority beyond the limits of it , which Man naturally is very impatient of , not knowing how far it may yet further be extended. As for the praftice of Church-Governors, or civill going beyond their bound?, we (hall fpeak to in the third Head.

igjftmofau- i h' a vc read cASclyman the great Turk, when he was advlfed

fam fa rir/c- , a Mufhty to compe ll t hofe of divers Religions in his Do-taj hewa um *. . ^__ . r . , . . _.H .

& forum miri- nnnions to Mahumetifme 5 looking out of his window into fceocuhi re- his Garden , where there was great variety of flowers and cre*t,ftc him- herb?, (aid, As the variety of flowers, and herbs feemcvery de-feriomeodi- tyfafuft , fo the diver ftty of Religions in my Kingdome if ra-r'%1/^f ther u W ul1 tben kWbenfeme , fo it be thofe who prof effc them ufut efi qwm liw peaceably. 1 am not of his mind for the variety of feve-cneri mvfo pt- rail Religions , of which further by and by 5 yet certainly in

thevarity of the practices of Brethren in fuch things as wee are fpeaking of, tuned with brotherly love one towards ano ther, there will be a fwect harmony, when violent urging Uniformity in fuch things will caufe a harfh difcord in the Churches.

When the fore-named Vifar of Rome , with thofe who joyncd with him, caufed wofull divifions in the Church by ftanding fo much upon uniformity, urging there could be no Peace without it, by it they brake the peace of tht Church. Irtueitf and others in the fame time pleaded for the peace of the Church, to be procured by yeelding to difference ofpra-ftic/ in fuch things, in the name of ail the brethren in France under his charge, he writes to Fftfor, and thofc who joyncd with him , and tells them of the variety of pra&iies of di vers Brethren in times before them, which was very neare the Apoiilcs times, who yet were at unity one with another. They who Were Bifhopi ( fayes he ) before Soter , of that Sea which now thougovemeft, as AnlQt\w , Pius , Higfnw, 7e/e-fyborttf, Xixtw, were at unity with them of other Clmrchef, although their obfervations were various, and Pdycarfu* be ing at Rome in the time of Anicettu> varyed in divers things from him. Although ToljcarpiK had ( fays he ) what he did frorayefcfltheDifcipleofourLord., with whom he conver-fed, yet would he not perfwade Anicetttf to the fame things, but left him to the way of hi» owne Church , and they com municated lovingly one with another, and parted in a bro therly way. Cannot men walke peaceably in abroad way, though they do not tread juft in one anothers fteps > What though there be fome diftance in their walke, one towards one fide, the other to wards the other fide of the way ; muft they needs fall out, becaufe they are not in the fame path, when the way is broad enough > Indeed if they went over a narrow bridg> they muft not take that liberty to go abredth 5 if they keep not clofe to one anothers fteps, if they ftep at a diftance, they may fall into the River. Thus in matters of divine worfhip, we muft look to it, that we walk exa&ly in the fame fteps * if there we prefurae to take liberty , wee may foone fall ; but in circumftances of an infeiiour nature, there may be difference u ichout divifion. We muft not here take

D upon

upon us to bs wifer then Chrift. Melanfthon in an Epiitle to lome Brethren of differing minds ( cited by Gerfotn Bucerus ) Cum de prtci- perfwades to unity thus : Seeing ( faith he ) wet agree in ibe puisarriculis principal! Articles of Faith , let m embrace one another with mutuall fcw infer no* love » lbe tiffimHtide and varity of Rights and Ceremonies, ( I will confer, comple- a^dc, fayc* Bttcerus ) and ofEcdefiaftitall Government , ought not ttanw nos mu- 1 9 di* j oyn our minds.

diffimilitas fa variety rituum fa ceremoniarum , addam ego fa folhi* Eccleftaftk* , disjungere debet tnemss tQjlras

e H A p. v. *

Ibe fecond dividing Principle : All Religions are to be tolerated.

^. '"I"* His is a divider indeed. There if a great outcry of this The fccond X but what is the fcope of it > it is to exafperate mens fpi-dividingpruv r lts 2g a inft t he toleration of any thing. Some think there e ' p c niuft needs be a neceffary dependance between tolerating

fome things conceived error*, and tolerating all things ; and if it were not for the fear of the one d there would not be fuch ado about the other. But 1 hope 1 (hall clearly (hew there is no fuch dependence 5 but as this is a dividing principle, that ail things (nould be tolerated , fo the other is as truly divi ding and falfe, that nothing (hould be tolerated.

There i* nothing makes more ftirre amongft us at this day, then this principle of abfolute liberty in matters of Religion. Confcience pretfes me to fpeak what I (hall find to be the mind of God in this thing : The wantonnefife of raens fpi-rjts ? their extream boldneflfe about the matters of God, and CJnrifrjis fuch, as fhould caufe our hearts to tremble 5 fuch horrid blafphemous things areamongft us, owned and pro-f?£fed with fo much impudencejand their practice ftrengthned by- this PrinciplejThat there is to be an abfolute liberty in the things of Religion, that our duty to God, our love to a and care of the prefervation of Religion, calls us to fet our felves again(1 fuch a falfe, fmfull, dangerous difturbing Principle as * is,_

This Princ'ple is ftrengthened by two Pofitions 5 both

which

which are dividing as wtll as the Principle it ielfe.

Firft, That Magiftratts have nothing to do with menin the matters of Religion.

Secondly, Confcknce is a tender thing, and muft have li berty 5 nothing muft be done to men, who plead their confci-ences for what they do.

Firft , wee ihall (hew the Principle it felfe to b« a dividing principle; Then the miftakes in thofe two affertions, that up hold this principle : As they ftrengthen the principle, fo they ftrcngthendivifion.

The principle is dividing 5 For,

Firft, It is an abhorring to nature. Is it not an abhorring thing to any mans heart in the world, that men (houldfuf-fcr that God to beblafphemed, whom they honour > and that nothing fhould be done for the refirayning any , but to aske them why they doe fo , and to perfwadc them to doe othcrwife ? There hath ever been as great a conteftation *-mongft people about Religion, as about any thing, Exod. 8. 25, 26. Pbaraob bade Mofes facrifice in the land : But Mofes faid* It if not meete fo to doe ; for we (ball facrifice the abo-minationt of tbe JEg)ftians : Loe 3 [ball wee facrifice tbe alo-mi?iationoftbe jfipyptians before tbeireyes, and mil tbey not ftorte w > Though they had leave of the King 5 yet the people would not endure it.

Secondly 5 It is againft the light of Scripture 9 "Dentr. 13. 6. -Jftby brother the fonne of tby mother 9 or thy forme, or thy daughter , or ike wife of tby bofome y or thy friend, which is of thine owne foule 9 entice tbee fecretly 9 faying , Let us goe andjerve sther gods , wki ch thou haft not ktiovene 3 nor thy fathers, Thou fbalt not confent unto him > nor hearken to him ; neither (ball thine eye pilty him 3 neither (halt thotifoare him 3 tiorconceak him : But thou fbalt furdy kjll him ; thine hand foall be firft ufon him to put him to death 3 and afterwdrdt tbe hand of dl the feofle.

Let not any put of this Scripture , faying, This is in the Old Tenement , but we (rndc no fuch thing in the Gofpel ; for we find the fame thing, alaioft the fame word« , ufed in a PfophelieofthttinarsoftheGofpf!., Zech.i^.^. In the lat ter end of the 1 2, Chapter 9 it if prophccyed that thofe who

D 2 pierced

pierced Chrift, mould lookc upom him, and mournc, &c. having a ipirit of grace and fupplication powred upon chem. Chap. 13. i. There jb&U now be opened a fountain? for ftnne and forundeannefr. Verf. 3. It {ball come to pajft 9 that he that takes upon him t-* prefbefte that hit father and hit mother that le gate him 5 (ball fay unto him , Thou [bait not live , for tboH ffeukgfl lye* in the name ef the Lord : And hif father and hit mother that legate him, fbdl tbwft him through when be frofbc~ petb.

You muft underftand this by that in T)eut• The meaning is not ? that his father or mother (hould prefently run a knife in to him, but that though they begat him 3 yet they (hould be the means to bring him to condign punimmcnt, even the ta king awiy his life; thofe who were the instruments of his life, {hould now be the inftruments of his death.

Thirdly, It is a dividing principle, becaufeby it the reines arcletloofctoallkindofwantonnefle, andfpiric ofoppofi-t ion, in the matters of Religion. Men naturally are wanton in nothing more then in the things of Religion ; and corrupt fpiritsarebentupon, and pleafcd with oppofition in thefe thing^ above any other : for being things fuppofed to have an excellency in them, and above reafon, and fo liable to contradiction from men of corrupt minds^if there fee nothing to reftrain men from oppofing one another in them; the wan-totinefie and pride of mens hearts will carry them forth to in finite jirrings, contentions, anddivifions.

Ifh befaid, Chrift hath left fpirituall meanes to helpe this.

It is infwered, Chrifts fpirituall meanes are to work in a fpirituall way upon the heart to change ic 3 and fecondarily upon the outward man ; while Chrifts means are working thu» 3 externall means may keep evill from breaking forth in tbc outward man 5 Chrift hath not left the outward man at abfolute liberty to do what it will, till fpirituall meanes be made effe&uall to the heart, efpecially con(idering if you grant this liberty, men may choofe whether any of thole fpi-rituall means of Chrift fbould at all come at them.

The fir ft pofition that upholds this dividing principle: Ma-%'ftrates have nothing to do in the matter/ of Religion.

The Evillofew Times

It muft be granctd, that a Magiftrate is not an Officer of Je-fui Chrift the Mediator in his Mediatory Kingdome. A Magiftrate

There is a two-fold government that Chrift hath : not an Officer

1. One as he is God equall with the Father, together with £$* j *** the Father, ruling heaven and earth.

2. Another, as he is God and man 3 Mediator, in a peculiar Kingdomc of his that he hath by way of difpenfation from the Father.

Now the Magiftrate Ss an Officer of God , both the Father and the Son, in the gcnerall government of the world. But he is not the Officer of Chrift, in thatKingdome of his that he hath by way of difpenfation from the Father, that Regnum Mediatorum 9 as Divines call it: No, though he be a ChrilUan Magiftrate, there are no Officers of that, bui fuch as are by di vine inftitution fet down in the Word ; his Chriftianity doth only addc unto him further ability to execute the work of his Office in a better manner, it adds no new authority to him : Anlnfidcll Magiftrate converted to Chriftian Religion , is thereby better enabled to perfornie the duty of his place then before, but he had the fame authority before 5 it was his finrv, he did not ufe his Authority now as he is able to do 5 though he be a Chriftian who is a Magiftrate, yet the power of his Magi ft racy belongs to another Kingdom, different from that the fccond perfon hath as he is Chrift the Mediator.

But doth not this then exclude him from the cxercife of a<- Objetf. ?. ny power in the matters of Chriftian Religion >

No, for God in the excrcife of his power governing the world, hath a fpcciall ayme at the promoting the Kingdom of his Sonne Chrift the Mediator : Therefore Magiftrates ex^-crcifing this power of God > ought to ayme at thcfe end*, that God himfelfe aymes at in the exercife of his own power, that is, tobeufefull toChrifts Government in his Church, and for the good of his Church : God in all his wayes, from the beginning of the world, hath aymed at the fet ting up his Son to be King upon his holy Hill, at the promoting of the glory of him who is God-man : and if his Minifters doe not make ufe of their power to this end, when this Kingdome of his Sonne comes to be revealed to them, he will require it at their hands.

The.

Heart-divijions

The power that God inverted Magistrates withall in mat ters of Religion in the Old Teftament, is fo full and cleare in that which God gave to the Kings ofjudab and Jjrael 9 that to name particulars would almoft make a volume y I find ma ny who write about this fubjeft, fpcnd moft of their ftrength here, but I wholly forbear mentioning inftances in this, bc-caufe it is granted by all that they had power •, but the argu ment from thence to the power of Magiftrates in the times of the Gofpel, prevails little with thole who hold this Divi ding Principle we are now fpeaking of, For they tell us chat their power was typicall 9 they in theexercife of fuuh a pow er weie types of the Kingly power of CHrift, for we find glo rious promifes of dominion and liability made to Chrift in theperfons of many of thole Kings,

2. They tell us, that it is no argument, bccaufe Pried* and Levites had in time of the Law power in temporall things, in ordering the affairs ot'the State; therefore Minifters ftould have civill authority now: So neither if it an argument, bc caufe Magiftrates had power then in (piriruall things, there fore our Magiftrates fhould have the like now.

3. They tell us that the Church and Common wealth of the Jews were mixed in one; hence to be a ftranger from the Church is exprefled by being a ftranger from the Common wealth of Ifrael, Ephef. 2. 12. and therefore their Magiftrates were Church-officers as well as Civill.

4. That the people of the Jews were brought up in a more fervile way then Chiift would have his Church, in the times of theGofpel, brought up in :Compulfion therefore ia mat ters of Religion was more futable to their condition, then ic is to our Jerttfalem which is free. "

5. The whole Church was then bound to be under the fame State- government; the Laws of their State were by di vine appointment ;thrp King* were chofen by God;but now Chrift chufcs His Church out of all Nat'ons of the earth, and leaves them to the feverall Governments, Lawcs, Officers of feverall Nations for thur Civill State.

*• i. I conftfle were there nothing but rneerly examples or

Laws from theOld Teftament to confute tbi? Jr/iaiag p,»ii ]. On, to an examining eye the argument would hardly be co gent

gent or fausfa&ory, only fo far as there is a common reaion and equity in them 5 and fo all the judicial! bind now as well as they did then.

2. So far as the New Teftament approves of for the times 2. of it, what was formerly done in the Old,

The ftrengthof the argument from the power of M*gt-ftrates in the Old Teftament, lyes in thefe two.

Firft, there is a common reafon and equity, what ever the ftrength of fuch kind of arguingbe from one Spirituall Ordi nances to prove another 3 yet without all qu.eftion,it is (Irong enough from one Civill Ordinance to prove another, though it be converfant about fpirituall things.

It is the Diftate of Nature, that Magiftrates foould have fome power in matters of Religion/Thc generality of ail peo ple have ever thought it equal!, k hath been ever challenged in all Nations and Common-wealths. The Hotfhtns would never fufFer their gods to be blafphcmed, but punifh fuch as were guilty thereof by thepowci of the MUgiftrate. Socrates was put to death for blaipheming -.heir multiplicity of gods. 2*y Surely there is a common equity, for th$re is a necei-fity of it as truly now as there wat then. I cannot argue the feeing of Spirituall Ordinances from our need of them > not thus there is fuch an inftirution, for the Church hath need of it; but rather thu? 3 1 find it in the Word to be an infn"tution 3 and therefore the Church hath need of it. But in naturall or civill things this way of arguing is ftrong enough 5 there is-need of fuch a help, and therefore we (liotald feek to have it.

Now fure the need we have of fuch a power, is exceeding .. greatj we were in a moft miferable condition if we had no ex-ternall civil power to rcftrain from any kinds of blafphemks and feducemtnts. The condition of the Jsws, O how happy wafc it in companion of ours, if this were denyed us! for if any one of theirs did blafpheme God, or feek to feduce any from him,they knew w ht to do with him 3 be{ides perfwading him to the contraryjbut if any (hculd f«ck to feduce the wives of our bofomSj children of our bodies, friends aa dear to us as our own lives, into thofe wayes that we think in our con-fcience? will undo their fouls to all eternity 9 yet wee mud only dtfire them they would not do £o, we muft only admc—

nilh

Heart-divijions

nilh, and feck to convince them, or reprove them^but reftrain them we cannot : If the deliverance or us from the pedagogy of the Law hath brought us into this condition, our burden is greater in this thiag then any that the Law laid upon our fore-fathers. Hath Chrift deievered us from one burden to lay a greater upon us ? Muft we now fee thofe who are deareft to us drawn into the wayes of eternall dsftruftion , and Rand and look on, but no way left to help them, or our felves, un-lefle wee can perfwade to the contrary > iurely our condidon is very fad : Have we not caufc to fay. Lord let any burthen of the Ceremonial Law be laid upon our necks rather then this > If there were a company of mad men running np jtnd dow.ne the ftreets with knives and f words in their fuuds, endeavou ring to mifchief and kill all they met with, and we mult doe nothing to reftraine them ;, it we could pen wade them to doe other wile, well and good : but thai is all we can do for help 5, what a dangerous tfeing were this ? The cafe ii the lame, when thofe who are mid with damnable fcUreues , run from place to place, decking to draw all they can from the truth ; If we have no means of help but arguments, it is ill with us : Surely God hath not put his people into fucha fadcondil tion as this is , he hath provided better for hif people then thuf.

Thirdly, wee find in the Record of Scripture mention of Heathen Magiftratea , who had nothing hut the light of na ture to guide them, intereffmg themfelves in matters of Relr-gion, and this the Holy Ghoft relates in way of commendati on of them for this thing.

The argument from thefe examples cannot be avoided, as that which is taken from the practice of the Kingsof Jndah* We read Ezra 7.26. Artaxerxes interpofes his power in mat ters of Religion 5 and Ezra bleffcs God for ir, (Fbofoever will not foe the Law of thy God^ and the Law of the King> let judgement be excut ed foe edily «p0fl him. And in the next words, Ez,*a blelled God, who put it in the heart of the King by thefc and other means, to beau tifie hishoufe. The making fucha Law was one notable mcanes whereby the Houfe of the Lord came to be beautified.

Thus alfo Nebuchadnezzar.) Dan. 3. 25?. 1 mafy a Decree

that

that tvery people 3 nation and language , who Jpeafy any thing a~ gainft tbe God of Shadrach > Mtfbach 3 and Abednego 9 /ball be cut in phces, and their hoitfes (ball be made a dung-hill, &c. This the Scripture records as a workc of the Kings repent ance.

The King of Nineveh, Jonah 3. by the decree of his Princes and Nobles, proclaims a Faft, and commands every one to cry mightily to God, and to turnefrom hif evillway.

Further, let us fee how the holy Ghott juftifies this power of the Mugiftrate in the times of the Gofpel: Firft, in the Pro-phefies of th« times of the Gofpel: Secondly, in divers places in the New Teftament.

For Prophefies, the fore-named place, Zecfc. 13. 3. cannot be put off: 1/0.49.23. Kings (hall be thy nurftng fathers 9 and §>ueent thy nurjtng mothers. The protection of their civil peace is not fufficient to give them fuch a denomination of nurfiug fathers and mothers.

Efay 60. i o. the fonnef offtrangers fhaS build ttp thy waft 5 and tkeir Kings (hall minifter unto tbee : They (hall not only be fa vourers of them, but as Kings they (hall minifter to them, e~ ven by their power: So Kev. 21. 24. The Kings of the earth foall bring tbeir gkry and honour to the Church : there ii fuch a time coming. This furely is more then meerly to proteft their outward peace.

In the New Teftament, Kow. t^. 4. He is thy Minifter for thy good, i Pet. 2.13,14. Submit your felves to every ordinance of man for the Lords (a\$ , whether it be to the King of to the fu-pream, or unto Governours, which are fent for the punifhment ofevill doers, and the praife of them that doe well. Now feeing the Scrip ture fpeaks thus generally, For thy good, and for the pnni(h-mtnt ofevill doers , and praife of them that doe well 9 Non diftin-gitendumubiScripturanendiftiuguit, Except the nature ot the thing require, why fhould we diflingiiifh where the Scripture doth not ?

You will fay 9 The nature of the thing fpoken of will re quire that it rnuft be rcftrained to thofe things that belong to his cognifance.

Such a limitation muftofncceflity be granted j therefore

E it

it is true chat the Magiftrate cannot command every good thing, nor punifh every evill; the abftrufe controverts | a Religion come not under the cognifance of a Magiftrate;, as a Magiftratejcnly fuch things as are againft the rulei of com mon jufiice and equity, and the common light of Chriftiani-ty, where he is to govern Ghriftians, for he is to enjoyn and punifh fuch things only as if he were not 5 the community of people which fcts him up, ought to enjoyn and punifh , for he hath his power from them: but of this more in the next Principle.

If you (nail fay 5 But thofe Scriptures freaking of Civil I Magiftrate y me mitft underftdnd them to be meant onely of civill things.

The Magiftrate hath his appellation civil,bccaufe the pow er that he exercifes is civill, the things that he do are civill; he cannot do the works of a Church-officer, by all the power he hath, as adminifter Sacraments^ and the like; but this hin ders not the ufe of his civil power, and the doing of external a6to upon the outward man, fubfervient to fpiritual goodjin-deed what he doth, hath not any fpirituall efficacy in it, for then it were worflhip.Though he cannot work in a fpirituall way upon mans foule, by his power, it is not an Ordinance let apart by God co that end , yet he may by the exercife of his power upon the outward man, reftrain it from the exter-nall aft of evill, or bring it to an cxternall good 5 his pow er (till that he exercifes is civill , yet ordered to the help of fpirituall good, either remwendo frobibentiaf or afflicando me-did extern^ or cohibenda a tnalo externo ; removing outward things that hindered, applying outward means, or keeping from outward evils. Whatfoever Comrnandement requires any duty, requires us to make ufe of all things that may help us to the performance of that duty; if there be any civil, na-turall, fpiritual help?, we are bound to make ufe of all. Only here lies the great doubt, Whether hath God appointed the ufe of the Magiftrate* power to be a help? to the things of Religion ? Hath Gsdmade this to be an Ordinance for the fpiritual/good of'peeple ?

That it ii by God an Ordinance for their civill good, is phine out of thofe Scriptures before mentioned 5 but how doth

it

it cffeare that ever God intended it to be an Ordinance for their jpi-ritttall good ?

What naturalnes there is in any thing,ithath it from God, for nature is Gods worke, if there be a naturalnefs in it to work upon the outward man,for the furtherance of fpiritual good y this is from God : if I fhould ufe it 10 work upon the inward man expe&ing a fpirituall efficacy, then 1 make it an ordinance to my (elf, and fin againft God , prefuming to put more in a creature of his 3 then it was appointed to. In this con filled the evil of ceremonies, they wereufed in a fpirhuall way, to work upon the heart of man, by venue of that infli-t-ution that man put upon them, beyond what God in their natural power ever put into them.

But howcannaturallandexternall thing! be help} to things /p/'n-tuall and divine ?

Any mam reafon, yea fenfe may tell him, that the taking away cxternall hindrances , and the putting upon external! ufc of divers things, may keep from much evill, and further much good that is fpirituall and divine; though it cannot reach to the fpiritualneffc and divinenefle of that good, yet ic reaches to the externall aftion, without which that divine and fpimuall good cannot be. Wherefore leeing the N<;vTaftamentfets outth'r power of Magiftrates, and re quires fubmiffion to them in fuch general 1 terrafS 3 from this' we may draw fuch a conclufion, Therefore the Lord intend ed to leave Chriftians for their fubjection to Magiftratcs , to the light of nature, & to the tquity of the general! rules that were in Scripture before timejif God (hould fay. Ye arc Chri ftians, fee you part not with that liberty Chrift hath purcha-fed for youjwe may give this account, Lord we found in thy word that oncethou didftmake ufe of the powder of Mtgi-ftrvefin matters of Re%ion,& in theNewTeftament there was nothing revealed to forbid their power in them ; nay Lord, Thou toldfl w there, that thou haft apfointed them fir our goody and to be a terrour f o evill worlds in the general!. From thence we ga thered, that in our yee'.ding to their power, it was thy will we fhould make ufe ofthofe general! rules in Stripture wee found before the times of the Gofpel,& of the light of nature. B ing alfo perfwaded it was thy mind we mould nuke ufc

£2 of

of all the naturall helps we could for our fpirituall advant age, & we found it recorded in thy Word that thou didft al low of the exercifc of fuch power in the things of Religion, even to thofe who had only the light of nature to giaide them and being the ufe of it reached only to the outward man, we did not fee a neceflky of a fpeciall inftitution for this , know ing what naturaloefs it had in it, to be anexternall help was put into it by thy fcif, therefore we made ufe of it. God will accept of this account. Add yet a confideration or two.

1. When the Apoftles were convented before Civil Autho» rity about matters of Religion, we never find that they plea* ded for themfelves, You have no power to meddle with us in the things of Religion, they belong to Jefus Chrift only who is our King, & to that government he hath fet in his Church; No, their plea was only the juftnefs of their caufe, that what they profeflcd and preached was the truth of God, they did ic in obedience to God.

2. If all men be bound to improve all the abilities , gifts, talents they have for the propagation of the Gofpcl, the Ma-giftrates are bound to improve thofe which are peculiar to themjlf a man hath more wifdom then others, or a gr;-atere-ftitc, or more friends, he is to make ufe of all thefe for helps to the furtherance of Religion;if then a man hath more pow er then others, he is to improve that likcwife , not onely by countenancing what he conceiveth to be right, but by all o-ther means according to the dilates of Rcafon , not forbid by Scripture,

ideo dicetur But we have often heard that of lertuflian urged 5 If it be lucre, t fa re f ore fa& j t •„ lawfull becaufe the Scripture doth not forbid, it is

~. therefore unlawfullbecaufe the Scripture doth not command. vent Script*™, jr v * «•' * r *^ \ n • i • i • t

My retorquebi' An\. In ihe matters of Gods wonhip this rule is to be urg-

turJdeocoronA' ed, but not in matters civil or natural , though in their way ri non faere, fubfervient to worfhip, their Reafon may guide very far. quia Qerfyivr* g u t you w i]i ^^ i^ at > w ^ you t h en ma ^ ifa Magiftratc 4

Tenuf die co^ 7"fy* in al1 c ""f es tf&M&M ? he may be a wicked man , a Heath-ron.milit, ^ en, and yet a true Magiftrate.

Anf. Whatfoevcr he be, yet he may be a Judg in matters of fuft,&fofarasReafonmaygoin matters of right , he may Judge whether you do not go againft your owne principles,

either

either in your profeflion 3 a&sof worfhip, or in the wrong you do to your brother ; yea,hemay judg whether your very principles be not contrary to the common light of the knowledg of God, that God hath given to men, and to the rules of humane juftice. A Magiftrate who is not skilfuU in Phyfickc or Navigation, yet he may judg Phyfitians and Ma riner*, if they wrong others in their way.

GHAP. VI.

The fecond 7>ofition , Conference is a tender thing, and mufl mt be medled with.

GErtainly Confcienceis a very tender thing; and as men muft take heed how they offer violence to their own con-fcicncet, fo to the conferences of others; It is fuch a thing as is not in fubjt&ion to any creature in Heaven or Earth, only to God himfelf. Gerrard reports out of the Hiftories of France of a King of iV^rre, writing to his Noblei, ufed thiscxpref- Vomindtum : n fion,ne rule over conferences and foules is left to God alone: And confdent'™ fc ofaKingofPo/oww, who was wont frequently to fay, That ani God had referved three things to himfelfe: i. To make fomething Deo of nothing. 2. To kpov> things future. 3. To rule over confcienct. „ M^Mtotherecondufedtofay, There vat no tyranny m ,re intollerrile then to feek{ to rule over confciences. Henry the third, nibilo qu King of France, as the laft pangs of death carried him into a- f«*t*i f**n netherworld, had this fpeech, Learn of me that piety is a duty ( ci ™i & con f ci ' of man unto God, over which worldly force hath no fower ; this mi * d m * n *~ was fpoken in the fame Chamber where the Councel'l was "' held about that fatal! Bartbolmew day, in the year 1572. Mkm effe

But for all this, the Devill muft not be let alone, though ^anadtmin-he be got into meng confciences^God hath appointed no City tollerab lhrem * ofrefugcforhimjifheflieitomens confciences, as 7 M *did to the horns of the Altar, he muft be fetched from thence, or falne upon there. Something may be done to men to kcepe

theni

them from evill, and to reduce them, notwithstanding the pica of thur confcience?.

what fhou'd But what may be done to a man infrch a cafe > : c'one to a Fuft, any man that pleads his conference, may be required

>'< i frs to & {ve an account °f hi* confidence; it is not enough for him conscience. lo * a 7:> ^ s confcience puts him upon fuch a thing 5 or. keeps

j , liim from fuch a thing;he muft give an account of the grounds upon which his conlcience goes.

The woi d requires us to give an account to every man of that hope that is in us, if he requires ic in a due w*y 5 wee are bound to give no offence neither to the Jew nor Gentile : h is againft the light of nature, that mea in a fociety fhould do things of which they need give no account to any whatfoe-ver,

2< Secondly^ due enquiry is to be made, whether the D.vill

be indeed in the confcience , it may be you (hall finde him in fome other room of the fcule 9 only he pretend? to that as his fan&mry, hoping to efcape better there then any where clfe; s Hbefliouldbefoundinamanswill 3 he thinks he fhould be loon hunted out with violence 3 he could not fcape there; but he hopes men will deal more tenderly with confcience ; therefore either thither he will get , or at leaft he will give ic out ht is got in there 9 hoping ycu will enquire after him no further^ when it is given out he h^.th taken refuge there , as a M^lefaftor fcarched after 5 ic may be ii lurking in fome houfe nut far from yoinbutthat you may either not fearch, or ceafe fearching ;, he caufes it to b* given out 9 that he is got into fome ftrong Caftle , or fbme other Countrey where there is little hope to come at him.

§td*ft- Ettt how (ball it be known, whether the "Devill be in a mans cow-fcknce or not ? Confcience is an inward roome , who can fee iw.o it y what, er who is there >

Aufw. It is a very hard thing to give a judgment, buttfiefe notes

npy help us much in difcerning.

i, Firft, if I fee a mans owne private intereft is much engaged

in what he pretends confcunce for ? this may be enough to raife fufpifkm, thou^iic can be no determining rule ^ for a may.in fometfongs have bis confcience put him upon

that

Ihe Evillofour Times,

that where there is much of his owne intertft; but ihis brings him under much fufpition^if the thing be not exceeding clear to the view of every man. o

Secondly 5 ifinthecourfc fa mans life,, he appears not to i>e much under the command of his ccnfcknce , but can uke liberty as he pleafcs ; if indeed a man in the general 1 ci.-urfe of his lifeappears to be very confcicntious 5 we had ncedtak-heed how we meddle with fucha man in a way of oppoiitionj except the evil 1 we fee now in him be very clear and gro-fie $ but that man, who in the common courfe of his life, can tri fle with his confcience, hath deprived himftlfeof the benefit of this plea , as a man may forfeit the benefit of his free dome in the City by mifdemeanour: fo the benefit that otherwife might be had of fuch a plea may be forfeited by fuch loofc-nefle of life.

Thirdly, when the account a man gives cannot in any ra tional way be judged fuch, giving allowance to all his weak.-nefles, as faould probably mif-lead him fo grolly^ as is appa-rant he is mifiead. We maft grant, that thofc may be reaions to one which are not to another 5 but when" they appcare ib grofTe, as after all allowances to weaknerlei-, they cannot in any common underftanding reach to fuch a conclufion 3 we may at leafl fufpe&very much, that the evi.ll of this man lies not in hisc&nfdence, but fome where elfe ; ycc welhould not do well to be too hafty and violent with fuch men^ic may be a man for a while.may be fo over-powred, that he is KOC able to render a rational! account of his wayes 5 but wait a while, and deal with him tenderly in love 5 confider his per-fonal difabilitief, his temptations, give him al i the allowance you can ; if one means prevail not to (hew him his error, try another 5 if at one time you do no good upon him, ftc vvh.it may be done at another ;confidcrj is it not pofabltr, that e-ven .fuch weak thingi may appear ro the conscience of a man that hath fo many weaknefltj, and lies under fo many temp tations, to be for theprefent fuch grounds as he cannot with out fin dcny;and if fo, you had need dcalc tenderly with fuch a man, except thcgroffenefsofthecvill requires ftverity. 4 1 /. If a man be proud and turbulent in his cantsge, by

that

Heart- divijions

that you may know theDeviJl is rather in the will then in \he confcicnce •, though an erroneous confcience may caufe one to hold fart an errour , yet it does not put upon proud, fcornfull, turbulent behaviour : When a man by reafon of his confcience ( it may be the wcaknefTe of it ) differs from* his brethren , hie had need carry himfelf with all humility and mecknef?, & felf-denyal in all other things^he fhouldbe will ing to be a fervant to every man , in what lawfully he may, that thereby he may (hew to all ,* that it is not from any wil-fulnefle, but meerly the tendernefs orchis confcience, that he cannot come off to that which his brethren can doe, whom yet he reverences^and in hie carriage towards them 5 (hcws that he yet efteems them his betters 5 but if a man that is weak, ve ry much beneath others in parts and graces, (hall carry him-felfe high, imperious, contemning and vilifying thofe who differ from him, and be contentious with them:There is great rcafon to think, that the corruption is in the will rather then any where elfe; if there fhould be fome confcience yet in thefe men, their heart-diftemper* may juftly forfeit their right of pleading their con fciences. Thoifc who oppofe them, if they doe it in aChriftian way, may juftifie what they doe before God 5 if God mould call them to an accoont, and fay, why did you deal fo with fueh men who profeflcd they were put upon what they held and did,by their con fciences; If they can anfwerthus. Lord thouknoweft we were willing to have dealt with them in all tenderneffe, if we could have feen con-fcienrioufnefs In their carriage ; but we faw nothing but fcornfulnefs, pride, imperioufnefs, turbulency, conceitednes, we could fee nothing of the Spirit of Jefus Chrifl a&ing them in their way 5 this their carriage perfwaded us, that the fin-fulnede was got rather into their wills then their confer ences*.

5^y. When a man is not willing to make ufe of meanes to inform his confcience , not of thofe meanes that are not a-gainft hisowne principles, but goes on peremptorily and ftoutly: Surely, when we fee many of oar Brethren differ ing from us, our refped to them fhould gain fo much at leaft from u? 3 that if there be any means left unufed. for the further

trying

trying cur opinion? 3 or informing owr judgements , we (hould make ufe of that meanegj a confcientious heart will

doefo.

The fixt note added, will feale up all; when a man by rea< ^ fon or Scripture is To put to it, as he muft either renounce his errcur,orflyefrom fome of his own principles, he will rs* ther deny his principles, then yeeld himlelfe convinced of his errour ; yea, when thofe principles are of great moment. The man that doth thus is the man fpoken of 9 Tit. 3. 11. that is ctuTfjMTflhfj*®-, condemned of himfelfe, An Hereinafter the fir ft and fecond admonition rejefl, becaufe be if fdfe-condemned; wee mull not rtjeft every man that erresin every little thing, no not after two or three admonition?, that was a prelatical, tyrannical! rule, but he muft be an Heretick, and errring fo grofly, as he is felf-condemned in his errour, and fuch a man fuffers not for his conference, when he is rejected, but for fin ning againft his confcience.

Biu who can know when a man is condemned of him- Objeft. felfe<? the judgement of a mans owne confcience is a ftcret thing.

This is the ftrength of this hold the Dml gets into, he thinks he gets fo deep, that you cannot get to it to find him out, and as for Gods difpleafure who knows their confcien-ces, thefe tfien will venture that. But by this Sfripture, Tit. 3. it is clear, that a man? confcience may be fo far feen into, at there may be a judgment pafled upon a man, that he is a felf-condemned man : To vvhat purpofc otherwife ferves this Scripture ?it is not like this Heretick would acknowkdg that he was feif-condemned 3 but yet the Apoftle makes this the ground why he fhould be rejected 5 As if he (houl & fay, You fee he wil go againft his own principles, againft what his con fcience tells him is truth, meerly to maintain a wicked Here tic that he is infefted withall $ let him therefore plead what he will, rejcft him, for his own confcience condemns him, and GOD is greater then his Confcience, and knowes all thing*.

The third thing that it to be done to a man who pleads his conscience for tvill, i.«, the great fnare and danger he brings himfelf into, is to be declared to hinij that by giving way to

F let

let evill into his o«/aence, he puts himfelf into fuch a condi tion , as whatfocver he doth , he muft needs fin againfi God, fo long as he holds his errour : Evill gets into the confciencet ofmany very eafily ,> becaufe they think the dilates of their conferences will be fufficient to bear them out in what they Conjcient'ut tr- doe ; b .i> they are deceived 3 for an erroneous conference does ioma non obli- not bind , you fin not withftanding your conference bids you £*'• doic-, and if yougoeagainft this erroneous conference, you

finne too; what a miferable fnare is this ? you had need look to your felves then 3 and take heed what you let into your con-fciences.

4- The fourth thing is, to charge him. and if it be in a matter

of confequcnce, to adjure him in the Name of God (who is the fearcher of the heartsof men , and will judg them at the great day accordingly ) that he deals plainly and fincerely, not to dare to put a pretence upon that which he knows his conference cannot juftifie him in; if there be indeed any confci-cntioufhef; in the man 3 this will ftartlehim.

(j. But it may be this will not prevail, wherefore in the fifth

phce, whatibcver a man holds 9 though his conference fcfe ne ver fo much taken with it 9 yct if it cannot ftand with the pow-ei of godlinefs 3 but deftroys it, if this man be in aChriftian Ibciety after all means ufed to reduce him 3 if he ftill perfe-veres in it, he i.% notwithftanding his conference, to be caft ofit ofchefociety of the Saints; this is not a little matter 3 if a man hath any conference in him 5 it cannot but be a dreadfull thing to him: Ifpoyfonbegotintoaglafs, and you cannot wa(h it out, the poyfon and glafs too is to be thrown into the iinck : Such a man as thisis, with the conference that he hath, is to be thrown upon the dung-hill. If a man by his wicktd-nefs cuts himfelf off from the myfticall body of Chrift, the Church may cut him off from hisvifible, he hath forfeited his Ghurch-priviledger.

6. Sixtiy, If the errour with the profcfllon of it be definitive

to the State, and he cannot be reclaimed, he may likewife be cut off from it, or at leaft deprived of the priviledges of it, and benefits by it, notwithftanding hit plea of conference^ Thi« juftifies the cutting off Jefuites and Priefis, who teach people that the Crown is at the difpofe of any ferraign pow-

cr, by which al fo fubje&g may be freed from their Allegiance. A Reverend Divine of ours 5 in a Treatife upon the powring Mr Ctata, out of the 7- Vials , interprets the turning of the Rivera into blood, the execution of Juftice even to blood upon the Romifh EmiflTaries , the Jefuites and Priefts, who coaie fromthcSeeofftcfHe, totakepeople offfrom their Allegi ance.

7 ! y. What ever pretence of confcience a man hath, yet this cannot excufe him in any matter of apparant injufticedone to his brother in his eftate or goods: As fuppofe a man pleads confcience in the point of community of goods, yet if he take t*i

away his neighbours goods by violence, his confcience can. not deliver him from the ftroak of juftice. The Papifts pre tend confcience for their murthers, for the Gatholique caufe, but this delivers them not out of the hands of juftice 5 if a man pleads confcience that he is bound to marry more wives then one, and the like.

Eighthly 5 a man may bring himfelf under both Civill and g. Ecclefiafticall fword, not only for fini dcftruftive and inju rious to our brother, but for finnsagainfl God, if they be alf J againft the light of nature, as blafphemy and groffc ido latry : Though the Sunn be down, if you allow your fer vent a cindje to work ordinary work by, and he put itour 9 he cannot plead he could not work, becaufe it was dark:Man at fi ft had Sun-light to work by 5 but our Sun is down , yet we have the candle of the light of nature; if we finn againft tha^ourdarknefscan be no plea for us: and if he be a profef-ied Chriftian, and (ins againft the common light ot Chiiftia-nity, which he cannot but fee, except he will flint hii eyes., he is to be dealt with as a man that fins againft the light of Na ture.

Though fuch as are not Chriftians cannot by violence be g t comptlltd to profefsCbriftian Religion, yet notwithftand-ing *r.y plea of their cow/aence, they may be reftrained, & that by violence, if other means will not do it, from an open blaf-phcming Chr ift 3 and the Scriptures, or doing any afts of o-pcn didionour t o them : ads of open difhonour to God done by any whomfofver, as they are abominable, fo iuch as have Ipyed God and Chrift, have accounted them unfufferabk.

F 2 Ifup-

I fuppofe you have heard or read that notable ftory we have in the Book of Martyrs, of one Gardiner, though weun-dertakenot to juftifie his pra&ice as allowable in an ordinary way 9 he being but a private man, vet there were little quefti-on to be made of it had he been a Magiftrate: He being a Mer chant in Portugal!} feeing the Cardinall offering the Hoaft, though it were in the prefence of the King and his Nobles,yet he runs to him and friatches it out of his hand, and throws it under his feet; if the King himfelf had done this, who would have condemned it ?

10. Notwithstanding any mans conference, he may be kept

from endangering the falvation of others,no mans conference can fet him at liberty to hurt othm.

Thofe who ftrengthen others in dangerous foulc-damning principles, may betaken from them 9 the light of Nature teaches it.

! i, In fome cafes, a private man may himfelfe ufe violence to

rcftraine men from evill 5 if a man mould come to feduce my wife, or childe, in a matter I know will endanger their fouls, if I could have no help by the Magiftrate^ I might if I had pow er keep him off:#ift£what I might do by mine own ftrength, in cafe there were no Magiftrate 9 I may call in the help of a JVkp/iftrate to db for me, when there is a Magiftrate.

But you will fay, you fpeak all this while of the reftraint

ofmea from dangerous groffe evils 5 but what iftheevili be

of kffe moment, can there be nothing done to men for the re-

firaining tiftttn from fuch >

Anfoi "Ycf^ a man may be put to fome trouble in thofe wayes of

j§, evlll, that his conscience puts him upon, fo far re as to take ofFtbe wantcnnefTe ofhisfpirit, and the negleft ofmeanes : In times of liberty there is very great wantonneffe in mens fpififS', they Ofindas in an equal! ballance to receive truth or errour 5 every little thing calfe the ballanee in many mens fpirks, asincereftinafriend^efteernfromfuch men of repute in fome, in others the credite they conceive there is in being able to fpeake further to a bufinefle then other men, to have a further infight into it then others, and a thoufand the like 5 n6W«ohe!p^inftfuchtemptions 9 if there be fome trou ble il a ^

ble laid in the way, of that which is apparently cviiJ 3 fo as men (hall fee there is fonicthjng to be fuftered in that way ; if there be no more graines of trouble then raay help againft this wantonneffc and neglect of meanes, 1 fee no reafcVn why any fhould be offended at this 5 indeed if there be a miftake, and the trouble be put into the wrong fcale, if it be lay d in the way of truth,, let the finne be upon thofe who dare ven ture upon their miftakcs ; or if fo much be put into the fcale as will not ballance only againft wantonnefle, and neglcft of meancs, but will be a fore temptation to decline the tructh, and rUher embrace that which is eviH 3 then to endure fo much trouble 5 this is very difplea&ig-to God: If a man be a-flcep at a Sermon, his friend may pUll-his ha-nd, yea he will rfot be offended though he give him a nip perhaps: but if he fhould ftrike him with a ftaffe on the head, fo as to make the blood come, or cut his flefh with his knife, thh would not be borne.

One ftep I think may be gone ferther. Sufi*ft A man le not , 4 want on , but feriout , and negktt no meanes to inform? hit confci-ence , and yet bee cannot yeeld, what jball bee done to fuch a man?

Though fuch a man fhould be dealt with in much tender- . neffc and love, yet in fuch things as by his weakncfTe he An makes himfelfe leffe ferviceaWe to the Common-wealth , or Church, then other men , who have more ftrength 5 he may be denyed fome priviledges and benefits that arc granted to other?. I inftancein that opinion of fome Anabaptifo, who deny tfrclawfulnerTeof War ; fuppofe their confcienccf afte r much ferioufnefle in the ufe of means, cannot be fatisfied ; yet (eeingby thiscrrorof theirs they are made lefleufefull in the State then others, they (hould not think it much though they be denyed many priviledges and accommodations that a;e granted to others, who venture their lives for the preferve-tion of the State. Ifamansbody be weak 3 he cannot htlpir., yet by it he is not fo ufcfull as others 3 why fhould he think much that he hath not whatfoevcr others by ftrength are able to attain to > Suppofe a man (liould have fuch a principle in his confcience, that the K. hath an abfolute arbitrary power; though it be his confcience, ye* by it he is diffnablcd from-

implo} -

Heart-dtvijions

imployment and preferment in places of truft. So for the Church 3 fuppofe the government of it by Prelats had been lawfull, (which now we know was notj there had been no evill in denying to thofe who in confcience could not fubmit to it j their preferments of Deanries and Prebends, and the like.

But hft what I fay in thit (bould be abufed, you muft under* fltnd thif denyall of places of profit or honour to men , becauft of that which their confciences will not fuffer them to yeeld to 9 cnely fitch places > as the tenderneffe of their €onfcience$ in fuch a point makfs them unfit to mmage , if becaufe their confcien-ces differ from you in oxe^hmg, you will take Advantage againft them in other things that'bws no drpendance upon that wherein they differ from you, and make them fufferinthoje things too 9 you mw ( to jay no worfe ) begin to grow near? to a way of per-fecutioH and tyrannie over your brethren 5 which Chrift u dif-pleafed with. Wee accounted it in the Bifh>ps not neare 9 but come up to tyrannie and per/ecution . wb<.n they would not fuf-fer fucb at could not conforms to their Chnrch-d/fcipline and C?rtmonies 9 not fo much as to teach children the Grammar , or to praftife Phyjick* > or to preach Chrift in places where there was no preaching 9 but people lived in darkenejfe , pertjhing for want of knowledge. What dependancehadtheje things upon their difcipline and Ceremonies, fuppofmg they had been right ? Ye*, they would fo ment their errours by this meaner.

But (eeing there was no dependence between their errours, (if you wil call them fo) & thcfe things, to deny the Church and Common-wealth the benefit ot thegifcs andgs^cesof men , upon fuch a pretence that they will abufe their liber ty 5 wee thought it was hard dealing 3 yea no IciTc then per-fccution.

Suppofe a man differs from his brethren in point of Church-Difcipline, muft not chit man hav«? a place in an Ar my therefore > Though he fees not the reafon of fuch a Df f-ciplinein the Church, yet God hath endued him uhha fpHt ofvolour, and he underftands what Military Difcipline. means •, muft he not have a place in a Colkdg to teach youth Logick and Philofophy ? may be not prtach Jclus Chrlil to poor ignorant creatures ? ifycufearc he will dlv.ul^c hi? u -

pinions.

The Evillofour Times.

pinions, furcly Tome other courfc may be taken whereby he may fuffer as much as fuch a fault comes to •> but therefore to deprive Church and State of what abilities Gcd has given him, which might be very ufefull to them, and that before &-ny fuch fault is committed, for fear it may be commits d 5 the foftcft w ord I have to exprcffe my (elf againft this, is. It is very hard dealing with your Brethren.

I have now gone to the uttermoftline lean in (hewing what is to be done to a man that pleads his confidence in things which we conceive are not right: I would now fpeak a word or two to men who have to deal with their brethrens confciences, and then to thofe who plead their confciences for their freedome.

Tothefirft. Let thofe who have to deale with mens con- r. fciences, firfttakc heed they donotvilifie and (light mens Thofewhoare confciences, do not fcorn at the plea of their con fcience?. to deale with What, this is your confcience? your confidence forfooth crfcc^^rluftbe will not fuffer you. Woe to them who offend one ofthefe little render-hear o cnes \ it were better that a mil-ftone were hanged about hii cd, neck* , and he were caft into the botteme of the Sea> Matih.. 18. 6. Jt is his confcience, and perhaps better informed thtn thine, and more tender ; thou haft it may be a corrupt con-/cience, thy confcieace is broke by thy finning againft it, or otherwifeitisloofeorbenumm^noquickneflein it, thou canft fwallow down greater matters, therefore thouwonck-reftat thofe who are fo nicc-confcienced, whoft^nd upon fmall matters 5 what if at the great day Chnft (hall own ihefe to be truly confcirntious, and honour them for obeying the voyce of their confciences in fmall things for not dar inp, to offend them in any thing, where wilt thou appear ? whst is like to become of thee then > Or if their confciences be weak, not rightly inform'd, yetChrift txpeds thoufhouldft fetk to heal, to ftrengthen them 3 not to jeer and fcorn them $ that fearfulneffe of theirs to offend Chrill, though in the par ticular they may be milhken , (hall be accepted, when thy boldncft and ventroufnefg in taking thy liberty (hall appear to be thy folly.

a.Take heed in your Healings with fuch,you make them not f

fufFcr more then Chrifi would have them fuffer 5 do not abufe

your

your power over them, fo as to caufe them to complaine j'ziHy to God of confcience-oppreflion ; Gonfciencc-apprcf-ii m is the moft fearefull oppreffion; of all the cryes in the world , the cryes CAtifed by it came up rnoft feriftly to Gad. When an opprefled fouleflnll gee alone, and make his moane The mosn of to Gad ; Ob Lord, thou who \mweft the fecrets of all hearts 9 a true co-nfci- thou kjiowefi the defires of my foule in uprightneffe to know thy Witt 5 c-nrious man i cem freely and comfortably appeale to thee. fhou know»ft what a fad afflitlion it it to mee , that my judgement (bwld be'different from my brethren* , whofe farts and grace/ I prize farre beyond mine owne. Thou kfioweft dfo there is no meanes for further Reforma tion , but I kwe been "willing to makg ufe of it & I WM able 9 and what ev?r other helpe thoufhab'make knowt? to mee , I am ready to make ufe of it 9 tbit I may not be led ajide into errour : and if thou wilt be flettfed tz reveal? thy mlide further to me , I am ready to fubvit to it. I (hoiild account it a greater htppineff? then all the comforts in the wnld can afford , to kriw> what thy minde is in fuch andjuch things 5 but Lord, of yet I cannot doe this thing , except Ifhiuldfinne agaitft tbee, thou know ft it: yet thou knoweft aljo, that I defire to wtlke humbly and peaceably With my brethren, and in a!! meekeneffe , fabmffetizfte , and quietneffe of fair it 3 t<?£e-ther with all diligence •> 1 will waite tilt thou fia!t further revwle thy minde to me. But Lord , in th? meane \lrnt I find rigid dealing from my brethren $ their fpiritf are imbittered, their fpeecbe* are hard 3 their wayes towards me are harfb , yea Lord there if violence in them ; Lqrd, thou knoweft my fpirit if not fuch M to need my fuch carriage of my brethren towards me ; I am not confciow to my 'fdfe ( no not when I fet my felfe m^ftfolemnly in thy prefence ) of /Rfflfjjfe > wilfuhiejft in my way •, the le*ft b:>ame of light from thee, would prefently turne my fpirii what w*y thou woutift have it goe.

Such a moan to God would prove a fadder biififiefs againft fuch as (hall occiiion it 9 then if fuch men had Itrength and fpirite to anfwer bkterne(fe 3 harfhnefle, and violence, with bitterneffe, harr(iiacife 3 and violence.

1; Let me alfo on the other fide fpeak to them who plead their

Direflions to conrcie nce8.

S thci? Firft ' take n ecc! you reft not in thi? xs an empty plea/etting confciences. it as a Bulwark againft any thing thac Chai be faid to you: why,

ic

1 be evill of our Times.

it is my confcience y and who hath to do with my con/rieflce ? and fo think you need look no farther, nor give any other ac count to your Brethr< n then this : This is to abufe your ow-/f/esce, and the indulgence of God, and the refpe£t he would have men (hew to the confcknces of his people 3 thi« is a haid-ning confcience againft the truth, no true tcndernefs of it.

Secondly , If Con/cience be fuch a thing as none muft have ^ the power over it but God, fuch a thing wherein thou haft to deal fp much with God, thou hadft need keep it very clean ; ic is above all creatures, next to God, take heed of defiling it, oh keep it pure : Unclean confcience/ are good enough to pro-(hate to men, but ccnfciencej referved for God need be kept unfpotttd and very clean. Doves love white houfes, the holy Ghoft lovegia pure ccnfcience*

Thirdly, thou wilt have none to command thy confcience y 3. lev confcience ^then^ommaud 'thee ; if thou wilt rebtll againft thy confcience , it is juft with God to fuffer men to tyranniae over, thy confcience. When you complain of men feeking to have power over your confidences , lay \ our hand upon your heart, and fay. Have not 1 rebelled again ft my ccnfcience? I have rtfftedtke frwer of it wtr me, juft therefore it if that others fbould feek^ to bring it under their f ow»er.

_-,„•' ••,•''—' _' ii i -. r- -i— n

/* 17 T T

C H A P. V 1 1.

They who Ate for a Cwgregrtiondl way > doe not hold abfofate liber* ty for dl Religion.

Btlc for all that hath been faid, Are there not yet a fort of men, who though they would colour over things, & put fair glofie*,upon thtir opinions and ways, fay ing they would not have fuch an abfolute liberty as to have all religions fuf-fered, yet do they not come near this in their tenets and pra-&ife > DoenotmeninaCongregationallway take away all rnnwMt :o. Ecclefiaftical meal^ that ftioul'd hinder fuch an abfolute liber- n a !l mcnchar-ty as this>for they bold,eyery congregation hath fole Church ged for liber-power within it ftlfe, and they arenot tyedtogivcanyac- tyfoallReli-count to othcr^but rucerly in an arbitrary way 9 wil not this s ' ons '

G bring

bring in a toleration of ail Religions, and a very Anarchy" Anfe. Firftj I know n jne holds this, and how farr men in a con

gregationall way are from it, (hall appear prefently.

In the charing of this thing, {(hall not argue for one fide or other, 1 (hail only (hew you that there is in tffeft as much means to prven't or fubdue error, hertfie, fchifme in the con-grr gationall way, (which you call by another name) as there is in that way, other Brethren endeavour to hold forth. I am not here to plead what U right, what is wrong , but onely to (hew you the difference is not great , fo far as concernc* this thing •, what one holds , the fame the other holds in effeft ; it this be done with cle^i nefs , then the great out-cry againft that way, as fomenting divilions by opening a gap to all kind of liberty, will I hope be ftilled, and your hearts in fomemea-fure fati?fied. I confefle were it, as many of you are made to, believe, that that way gives liberty, or at leafy-bath no helpe againft all errors 8c hereiies , it muft be acknowledged it were a means of moft fearful! divisions, and in no cafe to be tole rated. But certainly you will find it far otherwife. This ar gument lam now about, ( namely, how far Brethren agree in a matter of fo great moment, and in that which they are by fome thought mod to difagfec in, and their difagreemenc moft feared , as a matter of dangerous confequence ) I know cannot be an unplealing argument to you, although we can not be ignorant that there is a generation of men that are vex ed when they hear how near their brethren come to them in way of agreement, it fervcs more for their turns to have the diftance wide, they would keep open the founds 9 yea widen *hem 3 but God forbid there mould be fuch a fpirit in you.

Wherefore for your help in this thing , tbefe two things are to be tremlfed.

i. That the only way the Church hath to keep downe er rors or herefies is fpirituall ; as for other means they are ex-trinficall to the Church ; this all acknowledge : as for fubje-ftion to the Magiftrate, if he pleafcs to interpofe, to that both they and we muft yeelcl.

2 , The vertue of fpiritail powcY works not upon the out* ward man , by its prevailing upon confcience; therefore fo far as men are confc!entious 9 fo far it work* 9 and no farther.

*lhe will of our Times.

then fee what difference there *r i>j fbe way from the Presbyter; an , for ibe prevailing with mat Confciences 9 to reduce 1o the trtietb tkofe who goe aftray from it.

Firft, Thofe in the Congregationall may acknowlcdg that they are bound in conscience to give account of their way s to Churches about them, or to any other who (hall re quire, k; this U not in an arbitrary way 3 but as a duty that tney owe to God and man.

Secondly, they acknowlcdg that Synod* of others Minift-ers and Elders about them are an ordinance of Jefus Chrift for the helping the Ghurch againft error*, fchifmes,and fcan-da)s.

317. That thefe Synods may by the power they have frora Chnft admonifh men or Churches in his name, when they fee evils continuing in, or growing upon the Church, and their admonitions carry with them the authority of Jefus Chrift.

Fourthly, as there (hall be caufe , they may declare men x or Churches to be fubvemrs of the faith 5 or otherwife accord ing to the nature of the offence, to (hame them before all the Churchei about them.

5ly. They may by a folemn aft in the name of Jefus Chrift refufe any further communion with them 3 till they repent.

Sixtly, they may declare, and that alfo in the name of Chrift, that tnefe erring people or Churches are not to be re-ctived into fellowship with any the Churches of Chrift , nor to have communion with one another in the ordinances of Ch 'ft. Now a)l this being done in Chrifts name 5 is this no thing to prevail with confcience>

To« will fay i What if they care no* for all this > That i? as if you (hould fay , Wbat if they be mt confcienti-ow ? What if nothing can.frevaile vzth conscience?

1 demand, what can any Church- power do more to work upon mens conference for the- reducing them from evill >

To« will lay , They may doe dl this with more authority then the Congregational! way will allow.

We need not contend about the word Authority : But, how much higher is an aft of authority in the Ghurch , then for tht Officers of Chrid to aft in the name of Chrift <

It you fay, private Brethren may admoni(h, and declare in the Name of Chrift.

This is more ihen if any private Brethren fhould doc the fame thing 5 for a Synod is a folemne Ordinance of Chrift, and the Eldei s are to be looked on as the Officers of Tefus Chrift.

But our Brethren fay , 'there is one meanes more In their way then th- Congregational! way hathjthat *f, if the fixe former wilt not work^i then Synod/ may deliver to Satan.

I n this very thing lies the very knot of the controverfie be tween thofe who are for the Presby teriall, and thofe who are for the Congregationall way 3 in reference to the matter in r^nd 5 natmly the means to, reducing rVom^or keeping outer-rours and htrefies from the Church, in this lyeg the dividing buiinefle 5 But I befeech you conlider what a puntfum wedi-vide here, and judg whether the caufeof diviiion in this thing be fo great as there can be no help, and whether if an evil fpi-rir prevail not amongft u$ 5 we may not joy ne 5 For,

Firft, confidef, what is there in this delivering to Satan > \vhich is a feventh thing that our Brethren thinke may hope fully prevail with mens confciences^ when the fixe former 'cannor.

Yts 3 fay they, for by this they are put out of the King-d( me of Chrift into the Kingdomc of Satan, and this will tcrrifif.

This putting out of Chrifts Kingdome muft be underftood, c'ave non errante 3 if the Synod judges right, not otherwife; \ ts, this is granted by all.

Then con fider, whether this be not done before, and that with an authoiicy of Chrift by thofe former fix things ; for Heretical I Congregations, or perfonsare judged and declared in a folemn Ordinance, by the Officers of Chrift gathered to gether in his name, to be fuch as have no right in any Church-ordinance, to have no communion with any of the Churches of Chrift : Now if this judgement be right, are not fuch perfons or Congregations put out of the Kingdome of Chrift, and pat under the power of Sathan consequent-!y>

Bib

Biff tlsty are not formally and juridically wintered «p t& Satan ? Objetf. What > (hail we ftlll diviae, as to devout one another > for Anfo. formality and juridically , when rbtfe terraeg art not at all in Scripture, feeing we agree not in the fubftance of the thing, which may as really and fully prevaile with confcitntiouft men, as it formality were obfeived ? efpecially, ifwecon-fider,

Secondly, that it is a great qiKftion amongft our Brethren, whether thhtraditio Satan* were not Apoftolicall, peculiar to the power of Apoftles, (l>as ordinary Elders had it not: and if it prove fo , then non-communion will prove the utmoft cenfure the Church now hath*

But thirdly, it fo me brethren rife to a feventh degree, and Others (lay at fix, which yet have fuch a power over confeience, that if they prevaile nor, the feventh is no way likely to pre vaile : Why (hould not the Apoftles rule quiet us all, Phil. %.. 15,16. whereunto we have already attained, let u? waike by the fame rule : If in any thing you be otberw/e minded, God willreveale even thif unteyou. If we have attained but to iix, and our brethren have attained to feven, let us walk together ,r^,, lovingly to the fix 5 If God (hall after reveal the ftventh ( u e will promife to pray and ftudy in the mean time ) wee (hall walke- with them alfo : why muft it needs be now urged u-ith violence, fo as to divide elfe> and although we hold not the feventh 9 yet then* is an ingredient in the (ixt, that hath in ic the iirength of the feven th > For wherein lyes the ftrei>g;h of the feventh above the reft > is it not in this > that it is the l^ft meanes Chrift hath appointed in his Church to worke upon theheart, thU confideration hath much terrour in it: Now thofe in the Congregational 1 way fay, that this 5* fully in the iixt, wherefore that it is as terrible to their cenfdence/ as the feventh can be to the conjciences of our brethren, and that up on the fame ground.

Andconfidernow, my Brethren, whether the Congrrgztio-nail way be fuch, as it it be furTered^ there will be no helps to reduce an erring or heretkall Church, but all Religion*, Arrianifme^ Mahttmetifme^ any thing muft be fufFercd. Surely men doe noc deale fairly a in railing fuch mighty ^iccufanons

upon fuch poor and weak grounds ; this great afperlion, and , huge out-cry, chat thefe men would have all religions fufter-ed, ind in that way , there is no help againit any Hericicall Congregation, moulders and vaniihes away before you.

Lee no man yet fay 9 All this chat hath been laid is no thing.

Ityoubeconfcientious who hear them fay fo, yourowne breafts muit needs fuggeft an anfwer 5 furely thefe things would be very much to me, to prevails with my confer ence.

But whcit if Congregations refitfe to give account oftbeir wayes > what if they will not fbew fo much confcientioufncfle , at to regard admonitions , declaring agaiufl them, withdrawing communion from hem?

Anfw. ^0 wt ma y ^ a y^ w ^ at *f tne y w ^ not ^gard your delive. ring them up to Satan, but will go on ftill >

You will fay rhen, you will complain to the Magiftrate, his power muft come in to ailift, to make them regard what the Church doth.

But now you have no further help from any intrinficall power the Church hath 5 and as for fubjtftion to the Magi-ftrate, there we are upon equall ground, if he will intcrpofe, he may afllft and fecond the fentence of judging men fubvert-ers of faith, of withdrawing communion from them in the one, as well as the fentence of giving men up to Satan in the other 5 and we muft ftill be fubjeft here to fuffer what it infilled, if we cannot do what is required 5 onely we do not go fo far as fome do, in this one thing 3 whereas they hy a Law upon the confciences of Migiftrates 3 that fthey are bound to allift with their power the decrees of the church, taking cognifance only of the faft of the Church 3 that they have thus,decreed 3 not enquiring; huo the nature of the things, we dare not lay any tbch bond upon the Magiftratei confcience.

But fay,that he is to affift the Church both upon the know-ltdg of what the Church hath done, and the knowledg of the nature of the thing, kcing every private man hath this power to be judg of his own aft, it were a grearmifery upon thofc U'ho have power over im-n^ to be dtnycd this power.

The Evillofom Timef.

If it ftiall be faid, But furely they do not agree fo tar, they do not come Up to theft fix things mentioned. To that I an-fwer, I do not in thefe deliver only mine own judgment, but by what I know of the judgments of all tfcofe Brethren with whom I have occafioh to cortverfe by conference both before and lince j I (land charged to make ic good to be their judge-ments alfo 5 yea, it hath been both thetfs midt mine for divers years, even then when we never thought Co h*ve enjoyed our our own Land again ; and if it be fo , then let the Lord be judg between us and our Brethren-, for tho>e lowd and griev ous out-cryes there hath been agenda*in this thing. But if the difference be fo little, why doe they not corns in ? We come as far as we have Ughc to guide us 9 we dare not fleponeftepinthedarkjifwedo, we (hall certainly fall in-to fin 5 whatfoever elfc we fall into, what ever the thing be to; others, it would be our fin, if there were no other reaf n, but becaufe we venture in the dark. We fay 1 up to our Bre thren as far as we can fee the Line of Truth, and beyond it we dare not venture in the lead.

The controverfie i? not about little or great trouble, or in convenience 5 if it were, fuch a charge might well make us blufh, the inconvenience or trouble is little, yet a few men wil not yeeld to their Brethren, who are many, for peace fake, but the controverfie is about fin : now whether that be lit tit or great, the difference cannot but remain ? if one partftull urge upon another that which to them is fin, a« to acknow-ledganvonethingtobeapowcrofChrlft^ which he cannot fee Chrift hath owned in his word 9 muft needs be 5 therefore the iray to peace, it not the necelfity of coming up one to an other, becaufe the thing is little, but the louing, and peace--able, ahd brotherly carriage of one towards another, becaufe the difference ii but fraall.

CHAP,

GHAP. VIII.

The third dividing Principle , Th&t nothing which if conceived to will, if to IK fu/cre<L

ii is the other extream ; fome think all things fliould X be fuffered, and they are loofe,and caufc dtvifioni on the one hand j others thinke nothing is to be fuifcred, and thefe are rigid, and caufedivifioni on the other hand ; If any thing be conceived evil, either in opinion or pracVife, if infti u&ions and pcrfwafions cannot reform , there muft be means ufed to compell : This is a harfti and a fowr Principle, a difturbing Principle to Churches and States, to mankind. This Princi ple feldome prevails with any bun thofe who have got power into their hands, or hope to get it. This muft needs be a di viding Principle.

Firft, becaufeof the infinite variety of mens apprehenfions about what is gopd or evill, fcarce three men agree any long time in their apprehenfions of fome things to be evil ; if then nothing that is conceived to be evill mutt be fuifered , there mud needs be continual! oppoiicion between maa and man.

This fubje&s the generality of men to fuffer for many things which they can fee no evill in , but arc perfvy^dtd is goodjthis raifcs an animofity againft thok by whom they fuf fer 5 though a man can fubjtft his body and eftate to another, he cannot fubjeft his reafon to another : In the common ways of juftice men are punifhed for thofe things , which it they be guilty of,they cannot but acknowledg themfelves to be wor thy of puniQiment, as in Theft, Murder, Drunkennefle, &c. And for the fa&, they are tryed in fuch a way, as they cannot but acknowledg is fit in reafon to be fubjefted to •> and there fore, though they fuffer much, yet they will yeeld to it with out difturbance.

But if this Principle prevails s every man almoft IB made ly-able to punifhment for thoufands of things that he can fee no reafon why he fhould bepunifhed: It is very hard to bring mens fpiriis to yeeld in fuch thing?.

But

But you will fay, May not men be punifbedfor things that they fee no reafon why thejfiould I e punifbed ? for many malefaftort may eaftly efcape thus ; guilt mil quickly blind men, fjbey willjee no rea-Con why tfayfiould he funifbett.

, it is noc what mm fay they fee no reafon for, or what it ' A n f maybe they indeed fee no reafon for5 but what men cannoc fee reafon for, though they ftoald bend their underftandings, andftrengthto theuttermoft; yea, what the generality of man- kind, and of that community of which a man i*, cannot poflibly fee reafon for, it it impoflible for the generality of mankind, & the community of any Church or State, though they (hould be never fo diligent to find out what it good, and what is evil], yet to be able to underftand every thing that is evill, to be fc.

If you will have laws made againft all things, that fuch as are in authority conceive to becvill, then you muft give them power to judge, not only by the rules of common juftice and equity, and punifh for the breach of them, but by the appre* hcnfions that their ownraifed parts (hall fuggefl unto them, and to punifh men for not being raifed to that height of un-derftandingthemfelveshavejbutthis power is more then is fit to be given to any men upon earth. This would bring ty ranny both in State and Church,

For firft, from whence is the rife of all Civill Power that *•. any man, or fociety of men, are inverted with > is it not from T i e civil thegeneralityofthemen, over whom they have power > Is it f 0 pu^ifhc not the power which they themfelves had 5 and which they very thing might have kept amongft themfelves * For who can fay 3 that that is evil!, a Democracy is a fmfull Government in it felfe > True, God eftabli(hes it upon particular men by his Ordinance, after it is given to them by the people, but the firft rife is from them ; andiffo, then they mould make no law to bring thofe men under punimment, who gave them their power, but fuch a Law a? thefe men may poflibly come to understand, to be e-quail and juft, for they aft their power : and it muft be fuppo-(ed, that they.ntver intended to give a power beyond this* Thofe who give power, may limit powerjthey may give part to onej part to anotherjthey may limit the matter about w« &

H the

the power (hall be txei cited, it (hall goe fo far, and no fur ther 5 the utmoit limits cannot goc beyond thefe rules of Ju-ftice which they are capable to undeiftand. .Hence ic is , that all men in ourLaw, aretryed Per faret y 'by their Peers, be-cauie it is to be fuppofcd, that they are to be accounted of fenders, and to be punifhcd ; only fo as thofe who are equall with themfclvcs, (hall judg them worthy 5 and this likewifeis the reaion that Coin ts are in publiquc , no man is to be (hut <Dut,bec<ji*feall men that will may behold the tryall, and ju-itiiir the proceedings of Jufiice againft offender? : It muft needs be f uppofed then, that tht rules by \vhich the Judges go, muft be the rules or common equity andjuftice , that all men may undeiftand ; beyond tthac thefe rules will reach to , the Ci-vill State is not to j-unifh , not every thing that rneu of dtepe judgements ^,nd (iruiig parts 5 may apprehend to be

The power of the Church like wife ex'endf not to the pu-nifhmentof every thing, that either may by the Governours of it, be conceived to be evil!, or that is indeed rvill.

As the rife of the Civil power fhews, that only fuch things aretobepuniihtd by ir, as areagainftthe common rutesof Jufticc and Equity ; fo the rife of Church power will (hew, that only fuch things- as are againft common rules, fuch things as fome way or other appeare to be agalnft conviction, andareobftinatelyperfiftedin^ are by Church cenfurctobe punifhed. .

The rife of Church power is indeed different from the rife of the Civill, yet agrees in this, that it limits the Church , as the rife of the Civill doth the Civill power. The power of Governort in the State arifes from the people, and they aft their power that the Common- wealth gives to them : But the Governours of the Church have not their power from the members of the Church, but from Chrift ; neither do they aft in the name of the Church , but in the name of Chrift. It is true, the Members of the Church do defign fuch men to fuch an Office ; but being defigned, now they are invefted with the power of Jcfus Chrift, they exercife his power, and do aft in his name, not in the name of the Church.

You

TOM will fay , feeing the Chhrch choojeth their Officers as well as tie Common-wealth their s: tiov> doth it affeare , that tht: Officer* of the Church doe not exercife the fower ef the Church 9 M well as the Officers of the Common-wealth 9 the fower of the Com mon-wealth?

Thefc two things (hew the difference clearly. An fa

Firft, The Officers of tht Common-wealth can do nothing r lt by their power, but that which the Common-wealth may do without thtm, it they were not 5 they might hare kept thtir Government in a Democracy , and if they had pleakd ? done any aft of power by a major vote : But it is not (o in the Church , if tht Church be without Officer*, thty cannot doe that which belongs to Officers to do, they can have no Sacra ment* amongft thtro, neither can ihey have any fpirituall ju-ri diftion exercifed amon^r} them 5 only brotherly admoni tion, and with-diaw/irg from iuchas walkdifoidcily, for their own piefervation.

2iy. The numb« is t >f the Church cannot limit the power 3 ;

of their Officers 5 fo as th Common-wealth may the power of theirs: but if once a man be chofen to be an Officer in the Church ^ all that power that ever any in that Office had fince Chnfts time, in any Church in all rhechriflian world, or ever can have to the coming of ChrJft again, falls upon him : Ifa man be chofen a Paftor, he hath as full power as ever any Pa-ftor had upon the face of the earth, or can have by any Pafto-rall power : The Church cannot limit him d and fay 5 You fhall be a Paltor for fuch ends and purpofes, but no further: The fame may be faid of the ruling, none upon earth ever h-id, or can have more power of ruling, then this man who is chofen into that Office. It it not thus in the State, all Kings have not rhe like powtr; in fome Countries Kingly power reacheth C» far, in others further, according to the va riety of the Lawes of the Countries > the agreements between them and the people rail Dukes, all States, all Parliaments have not the fame power.

Now then, the rjfe of the power of Church-governors ri-fingfiom Tefus Chrift, and they doing what th*y doe in the Name of Ch; ift, therefore chcy cannot punifh any tvill be-ycnd what Chrift would have \ i^nifteA

H 2 You

You will fay, What evilis would Chrift have funijbed^ and whatnot ?

nfr' Chrift would have no cvill punifhed that is repented of 5 if

it be a known evill, thtn it muft be repented of particularly $ if it be a iin of ignorance, Chrift forgives it upon a general! repentance, ahhougha man (hould never be convinced of it all hijgfaycs; Yet, fays Chrift, Idifcharge him of all thefe, fuppofing the rife of his ignorance be not forae wilfull neg lect : But if it be a linn committed through wilful nefle, or con tin tied in obftinarely, then fayes Chrift 3 1 will have thii nian fmart for iuch an offence5 now comes in the power of the Church-officers 3 to doe in the Name of Chrift what he would have done: But if they goe further, then they exercife a tyrannicall power 3 if they will punifh every thing which they conceive to be cvill, whether committed through ig norance and weaknefife, or wilfulnefle andobflinacy , in this they take upon them a higher power of punifhing then Chrift (• according to the tenor of the Gofpel ) exercifer. For my part, fayes Chrift 3 1 goebut thus far with my power 5 If 1 fee any of my Church fin through weakneffe and ignorance^ la bouring to underftand and do my will, and mourning than they know no more,they do no better, I wil pafic by all 5 but if any (hall appear wilfull and obftinate, I will deale feverely withfuchaone.

I fyou fay y If men have meanes of knowledge and ftrength, and yet continue ignorant and wetf^e 3 fhould not fuch be dealt with ai wilful] and obftinate ?

&i[w. No, fays Chrift, I do not goe by any (bch rule, for I have

revealed my will in my Word, I labour by my Spirit and Mi-nifters to convince men, yet I fee after all meanes I ufe, there are many, who meerly through their iveaknefle are not con vinced. I pitty them,J deal gently with them, I pardon them. Thofe then who will go further 9 they will punifli for every tuill$andifthey ufc means to convince them, and they be not convinced, they will judge them obftinate, and proceed againfl them accordingly; thefe challenge and exercife not the power of Chrift, but Antichrifl. If Chrift (hould deale fo with them, as they deal with their brethren, it would go ill Vith them 5 If Chrift fhould fay, whatfomr 1 fo evil in you,

I will

I will not fuffer it in youjif you are ignorant not wit hftand-ing means of light, I willxJeal with you as wilfull and obfti-nate 5 and never leave inflifting punifhment upon you, till you be convinced 3 and do reform; could any of you ftand be fore Chrift dealing thus-with you ? Take heed of cxerciiing that power over your Brethren ('and thacin Ghrifta name) that you would not have Chrift exercife over you.

Both the Civill State and Church muft take us as wee are fain from that integrity of our firft creation, not ais we came fid* out of Gods hands: God the Creator may ( indeed ) pu-ni(h us for not knowing or doing what is our duty to know or do 9 becaujfe he once made us perfect ; bat Man muft not do fo, Man muft deal with his fellow-creatures, as men imper-peft 5 one man cannot require of another that perfection not only of heart, but of cxternallconverfation 5 that God may, yea God-man our Mediator lookes upon us in a ffateof im perfection, and deals with us accordingly, and thus he would have all do who have to deale with his people in his namr.

But you faid before, At! tbingj muft not be'fuffered ; non>)ou jay , fome ibings muft befuffered: fell w then what muft not , and what mujl.

I am perfwaded moft ofyou yeeld to the falfeneft of both thefe dividing principles 5 you verily believe all things rmift not be fuffered, and yet you think it were too harfh to affi -ni that nothing is to be fuffered; only here lyci the difficulty, what muft, and what muft not be fuffered. This hath been the unhappinefs of pleading for toleration of any thing, yea of the very mention of it, that men prefently cry out, and fay, We would have every thing tolerated.

I confelfe it is very hard to cut here right in the joynt; were I fure that none would blame or oppofe what I (hall deliver in this; but thofe who are willing tointerefs themfelves in fuch a knotty bufiaefs as this, and to be helpfull to us in the 5 understanding howto untye fuch a knot, what ever fuchop-pofers mould prove otherwife, I mould not fcare them for 1 being too numerous.

What I have, I (hall prefent unto you.

CH .A p.

CHAR IX.

Rules to tyKWin what things wee are to tears with our Brethren.

FTpft, though men be known toerreia judgment in things not fundamental! nor de&uftive; y«t if after fuch know-Jedg oi them a they would keep their judgments to themitives, fo as not to hurt others , or ditturb the peace 5 null men of moderate fpirits, if not ail, bold that iuch men are not to be punifticd either by Church or State: B ic thougti thb be yeei~ ded to , yet the practices of many ai-e .-iganft ic, they have wayes to draw forth tncns judgements, though chey would conceal them, and when they have drawn them forth, chey make them differ for chcir judgments ihete 3. way?. Ways to <!raw Firfl, by requiring men to f jbfc-ibe to things which they forth mens f u (p t ft are ag-mit their judge.ncncs 5 rh?y invent A^ ticks, ' U u 8 ™ ent ij f which if put to them,, they know wili pi.ich ih-m, and dfavv keep^thcm to f° rt ^ their judgment, whi^h when t*Ky oaic to know, they themfclves. make them as Articles of Accufation againft them. Surely fuch dealings as thele are very harfh.

But you will fay, Bleffed be God, we hope wthave done with forcing men to fubfcribe.

Anto God grant that ws never meddle with any thing anfwera-

' ble to that tyranny , heretofore we groaned under the draw ing out mens judgements, and then the punilhing them for them.

2 ^ Secondly, if fuch things be put into oaths, which though a

manfhould not hold in every claufe, yet he may be godly,and a go id Subjeft, and urge fuch oaths with violence under pe nalty , what: is this bat to punish a man for his judgment, though he would keep it to himieli ?

^ % 3*y. By propounding Q^ ftiong to men, when they come

to the choice of, or adriiilion to aiy phcc of preferment, to draw forth their jjd^in^nts, fuch qjeftijns as concerne not at all the qualification of men to fuch places, 8c then de ny them thofe p!ac<s,either becaufe they are unwilling to an-fwer j or if you will needs have them anfwer, they discover

i heir

their judgements different from your« 9 is not this to make men fuffer for their judgmtnt?,thcugh they would live peace ably, keeping them to themfelves > Here is not that fufrering of Brethren thai Chrift would have.

2*y. In things controverfall and douhtfull amongft godly 2 and peaceable men , though there fhould be a declaration of differ eucc of judgment, and fome different practice, yet there is to be a forbearance ofcotnpulfory violence 5 we muft not be to one another in fuch things as ihefe are, as that Gyant we read of, who laid upon a bed all he took , and thofe who were too long, he cur them even with his bed, and fuch as were too fhort, he ftretched them out ro the length of ic. V« -rily this is cruelty, God hath not made men all of a length nor height 5 mtm parts, giftgjgraces differ; mens temperg,ap-prehenfions, educations are various : and if there be no fug ling une another in ihis.gs not clear, ail the world muft need-be quarrelling^ there wil be ftrtng hning intercity Tidings and oppofin^s one another continually , except not only ittens bodies andeftates^ but their very fouls alfo be brought undtr fordid fUvery,

Our Brethren of Scotland writing ag*mft the tyranny of PrelatSj when they were under it D ia that Book 3 erituuled £>/.. gtifb and f-opifh CeremonivS) hive this palf^ge : If the error of Con fidence beabottt things unneceff(try 3 then it if tutior par?,ffo (u^ft<^ fafeftu>ay 9 nottourgcmentodvthat wiicb in their con fences they condemn*. And the Minifhrs of the Prnctfhnt Churches in France, giving thnr judgment?, Ve pace inter ¥,vangelicas procu- a fa<?*e capita randa^ How peace amongft the Proteftanrg in Germanic nuy be mni(l CGntr °-had, fet forth by D;tr<ew, fay thu>: fa) Let all waters cot.tro- vt r % cer , ta verfal be bought into fuch a certain model js may give fat vfu&.ri to Ta'o*"^™' both parliet^and that if it be poffrble, framed out of the V2ry wds of w& Mriftuif*. Scripture : andkt no man require any thing elfe r,fhlf brother. Zinc, wfaiu ex jp-in prtcep. ^. hath thi? notable fpcech : (^ That which I (iy f" fa™Scrip-(faye he ^ * diligently to be obferved, that thof? vbo mM ftir hf %* ffi ^ Prince* to have all people, Kingdoms; , Common-wealths> rrhicn (not LU n 4T

p*terip.exi&t. (b) Eft hoc quod die* dWgenixr obfervandttm, qui avtoretfunfprind}>ib* w'»m^ gntiiresfiublict^ii&aliquaJnreifundatnentit tamen relrginnis non ctnvel/entes shrfa d<tmnenturh&refas,exclud<mw<ib(imicw*, fellaniurafnibus, riwtene* u' t ,/,•, i nee Ecclefit Cfoifti fane wtfyttnt,

overthrowing the fundament alls of Religion, differ from them in any iking ) condemned ofherefie, excluded from friend/hip, driven out af ibtir territories^ thefe are no friends, fays he> either to their Princes or to the Church ofCbrift.

Many thinke they doe great fervice to Chriftj the Church and State, if they can flir up Magiftrate* to fupprcfs whatfoe-ver th< y conceive are errors;it may be char hearts are upright in the nuinj they aym at peace^but certainly they cauie much difturbance in Church and State.

Biihop Dwe/wwf in a little Bpok 5 entituled. His Exbortati-ento brotherly lov? among ft Churches ^ the ninth Chap, hath this Fraternamin- '"^ ^ iat ^T^t^ComauAion between Churches Evtngelicall, if Mr&xleftu E> not to b» cut afunder^ becaufe of divers of itiions about <j>u?ftions con-vMgel'jcas com- trover fall. And in the beginning of cnc 10. Chapter, This if fo imtnionemnm be premifed , 'the bonds of the brotherly communion of Cbriftian ejje r^cindeir Churchei ought not to be diffolved upon every difference of opinions, ^L^ionibM ^ ut onl y f» r the & n )tog or oft°fi n & F^ammlah. Here fee the mo-conn-over ft* cpi- deration of a Prelate. nionesi proba-

tur lationibw petitis a defettu leghtma poteftatif , nj miniftris ad eandetn difofaendam Chap. TO. tfocmihiinprimisv : d;tnr ejfe pr&mittendum , vincula fraterna communion* non oportere diffblvt inter Eccleftas Chriftianasob qu&vis opiniomm dijfidia , fed folummodo ob fundament alium dogma-turn ojipugnaiionetn am negationcm*

Opr.ep.72 ad " Thus Cyprian of old delivered his opinion, and pra&ifed It

Steph.Ep.73« accordingly 3 differing from many of his brethren, but with-

adjubajanurn. al j p rG f e fle t h 3 That he meant not to prefcribe or give Larees to ti

ny ; that he would net contend with any of his Colleges , fo as to

brea^e divine concord., and the peace of our Lord •> that he was far-re

from judging or cenfuring anyofhif Brethren, or cutting off from

his communion anyihat were of a difertnt minde , and thtt in fucb

cafe none ought tf conft>-aiue hv Coflegue by tyrannical/ v^knce^

X therein glancing at the violent proceeding of S^e^e^.ro

whom he wrote ) to a necejfity of believing or following what he

Aug. cent. things meet* This modcfty and charity ofr Cjprian is very ct-

Don. I.i«c.i8. ttn and very defer vedly commended by $r. ../fM£H/?/«cyfiys D.

l.i.c. i> a- potter^ an Epifcopall man.

That this may godownthebetter 5 orat Je^ft thit rrtens Tpi-rus may be in fomeiKeiiruremodcratcd, take thtfe folio-wing Co nfi d-erationr.

Firft, this contending about every difference of opinion , & i. urging our Brethren with what we conceive right, in matters of controvertie, crofleth the «nd of ChrHi in hi? Adminiftrati-on of differing gifts to his Church, and humane fociety, and his revealing truths in a different way , fome moredarkely, fome more clearly ;Chrift could eafily haveg'ven fuch girts to all, or revealed all truths To clearly, that every man (hould have b«n able to have feen every truth. Surely Chriftdid n^ t difperiegii>s 3 and reveal truths fo differently, to that end, that there might be continual matter of ftrife and contention in his Church, and in humane focieties; not that there fhould be provocation to the cxercife of cruelty one upon another, but rather that there might be the cxercife of love , charity,, forbearance, meeknefs, long-fufftiing of one towards anc-ther; Chrift bids us, charges us to be at peace amongit our {elves. If we fhould lay, O Lord Jefus, wouldft thou have us beatpe<aceone with another > there are many things in thy Word, that we and our Brethren have different apprehenfions of; for though (blefled be thy Name) the great neceffaiy things of falvation be clearly revealed, yet many other things are {o dark to us, that through our weaknefs we cannot all of us fee the fame thing. Now is it thy mind, O bleffed Saviour, that one man, who conceives himfelf to underftand the truth, C and that it may be rightly ) compell another to his judge ment > And doft thou alfo require, that wee mutt not bring our judgments to our Brethren! till thy light brings them > How then is it podible that we fhould be at peace one with a-n other?

Do not all Divines fay, There are fome things in Scripture wherein the Elephant may fwimm, fome things where the Lannb may Wide ? matters of Difcipline are acknowledged by all, not to be revealed wkh fuch clearneffe, but that truly confcientious, upright, diligent men may not be able inma-fiy things to fee the mind of Chrift in them. And to what end hath Ghrift done this think you.

sly. Compullion in fuch things as we are fpeaking of,is to 2. ftraine Juftice fobiiih , as to make it fumma p/rifw, which is the degeneration of it: As Phyfitians fay of the uttermoft degree of health , it is a beginning oifickmft: Ifjufticebc

I wound

Servire debst jiuticfum, nsn

dominari cb*ri tail '•) aioquin eft umn de

bant ten am CM Solomn ah ) fcilicet, ftnw

Thcol. No-iioiberg.

wcund up a peg too high, it brtaks : Though Juftice were to

be managed by the molt holy, wife., felt-denying , and meek

men upon the earth, ytt there would be much danger in win

ding it up to the hightft 5 for it is adminiftred by men full of

infirmities, to men full of infirmities, therefore God will not

have it {trained too high , he will rather have charity to be a-

hove Juft'C^ then Juftice to be above charity. This 1 have oat

of Luther, though he was a man of a fiery fpirit, he could tell

how to contend where there was caufe j yet in an Epiftlc that

**e write8 to tnc Divines of Nwnnberg, upon occafion of dif-

fentions rifen amongft then., he hath this paffage , Judgement

nwfi jtrve^ not rule over charity, otherwife it is one of thole four

things that Solotr.cn fays troubles the earth, namely, a fcrvwt

r.idln^ or the Maid hcire to her Miftreffe 5 if therefore you would

have peace faye* he, charity mult rale over jufticc, you muft

-* j~f+ * n * i 1 *

^ oc Buffer juftice to rule over charity.

3 ! y. If men goe upon this principle, they will be in dan-

gcr of oppofing truth as well as fal(hood> and compelling to

taKhood as wel a s to truth -,for in matters doubtful & contro-

vtr ^ amon g ft g ooci ancl peaceable men, it is not eafie to have

any fuch grounded confidence, as to be out of all danger of

nuiiake 5 there is more confidence needfull in a thing that we

impofe upon others, then in what we praftice our felvcsj If a

thing be to us rather true then otherwife,wemay lawfully do

it j but this is not enough to be a ground for the impofiag it

upon others^ who cannot fee it to be a truth; in fuch a cafe we

bad rcvd be very fure.The weak driflings of our probabilities ,

guefTeg, & opinions, ars not enough to caufe the ftream of a-

nother mans conference to ftop ^ yea to turne its courfe ano

ther way ; efpscially conlidering, that in fuch things we have

oftentimes mifgiving thoughts our ftlves; yea, and not long

fince we were confident , that what wee now condcmue was

true ; and what we now are ready to enpyn others 5 we then

did as confidently condemn. There mull be great care taken,

tl at when we feck to pluck up tares, weeplucke not up* he

w heat alfo , this may be underftood of things , of truths a >d

f 1 (hoods, as wel as of perfons^we may be miftakcn in the one

a* well as in the other. Pluck^ not up the tares. Chrift does not

forbid carting out any wicked men from the Church 5 but as

Hierome

Hizrome hath it, in thofe Countries tares were very like the wheat •, thcrfore take heed, fays Chrifl,what you do in pluck ing upjwhen you have to deale with men whofe condition is any way doubtful, be fur e they be hypocrites, or elfe meddle not with them 5 do not pluck them up upon every furrmfc^be-caufe you think they are not right/or then you may pluckup a wheat as well as a tare , he may prove to bs a godly man ; therefore you had better let tares grow j if you do but thinke that fuch men are not right, you were better let them conti nue in the Church , then by venturing upon them,, to be in idanger to pluck up the wheat.

Thus in refpeft of things good or evill , there are fome things apparently evill, they are rather thiftles and bryers, then tares, we may freely pluck up them ; but other thing?, though perhaps they may prove evil, yet they have fome like-nefs to good , fo as you can hardly difcern whether they be good or evill. Now faith Chrift, take heed what you do thcn^ do not out of eagerneft oppofe all evill, to get out every tare } pluck out fome wheat too 5 what if that you oppofe with vi olence as evill , prove to be good ? you had better let forty tares ftand, then pluck up one wheat.

Fourthly, If men take this power upon them , to compell men to do whatfoever they conceive good 5 and to deny or forbear whatfoever they conceive evil, they take more power upon them then ever the Apoftlea took. The government of the Saints under the Apofths, was a great deale more milde, fweetj gentle then this. The rule the Apoffieswentby , Phil. 3.15. was , Let therefore of many as le perfefi be thus minded ; and if in any thing ye be otherwife minded , God {ball reveale even thif unto you ; mvertktleffe,whereunto wee have already attained 9 let itf fpall^e. If any fhould be otherwife minded then I or the other Apoftles, God will reveale it in due time, we will not force him , only let us walke up to what we have attained. This rule, Ztnchy, faith^«g«/hne, would repeat a thoufand time ;tud Cbrijcftome hath a good note upon this place, he i does not fay, God will bring them to it, if they be otherwife AV° M J2!. *>" minded, but God wil reveal it, noting the love and goodnefs '" * ® T* of God to thofe who arc otherwife minded, excufing them that it was not through wickednefs, but for want of know- ,, Horn, u»

I a ledge

ledg that they did otherwife, Atts 15, where the Apoftlesand Elders were met together., thefurtheft they would take upon themfelves , w*s to lay no other burden but thofeneceffary things. The falfe teachers put a yoke upon them , which was fuch a burthtn, that neither they nor their fore-fathers could bear, v. 10. yet it was no juridicall authority that thefe had ever them ; furely the yoke they put upon them, in the judg ments of all was but dcftrinall: But for us, fay the Apoftleg, we finding what the mind of the Holy Ghoftis,dare not yoke } ou as they did; all that we burden you with, is thefe nece£-fary t hinge,no Church-officers,no Synod can go further then ihisjbut cerrainly every matter in controveriie amongft godly and peaceable men cannot be conceived to beneceflTary.

Rom. 14. is a very ulefull place for this, Him that it weak^ in the faith receive , but not to doubtjull difyutatiom 5 Receive him, though he underfUnds not all you do $ do not trouble him, neither with nor for doubtful 1 things : One believeth he may eate all things , another who if weakg eatetb herbes 5 let not him thai eateth 5 defoife him that eatetb not ; neither let him that eateth not> judge him that eateth 9 verf, 5. One man efteemeth one day above another 9 another efteemetb every day alikg ; let every man be fully ferfoaded in hu owne minde. Upon this he gives gene ral! rules, to doe all to the glory of God ; all thefe people were not in the right, for a man not to eate flefh out of con-fcicnce, when the thing wai not forbidden, certainly was a iin ; or to make confcience of a holy day, which God requi red not, wag a finne: Now the Apoftle did not come with hii authority, and fay., I will make you leave offkeeping fuch daySjOrycuihalleate 5 ortoabftainthus as you do, is evill, and it muft not be fnffered in you. No, the Apoftle lays no A-poftolicall authority upon them, but tells them, That every man muft be fully perfoaded in hit own mind , in what he doth ; and who art thou thatjudgrft another mow fervant ?the Lord hath recei ved him. And yet the Governors ot the Churches in the Pri mitive times might upon much ftrongcr grounds have flood upon fuch a principle, then any Governours of the Church now can; there was leffe reafon why they fhould fuffer any difference in opinion or practice amongft them, then why we fhculd fuffer differences arnongft us 5 for they had men a-

mongft

mongfttheoi immediately infpircd , who could diftaie the nrindofChriftinfairtbly, they a:uldteli them the certaine meaning of any Scripture. The burden of being under the de terminations, of fueh men In points of differences, had noc been Co great as fubje&ion to any Governors now in fuch ca fes would be 5 our.differences areufually about the meaning of fuch or fuch Scriptures, in wc h both fides think they have the right 31 8c profefs one to another, as in the prefence of God the fearcher of all heart*, that if they could but fee the mean ing of fuch a Scripture to be fo as their brethren believe it is, they would (oon agree : and yet though there were in thofe Primitive times fuch measies of reconciling difference? more then we have, yet there was much mutual toleration amongft them 5 they ufed no compulfive violence to force thofe who through weaknefs differed from them, to come up to their jndgmenti or praftice. Yes, It is alfo more tolerable in Pi» pifts, not to tolerate any difference in opinion or praftice, becaufe Firft, they believe they have an infallible Judg to df-cide all Controversies. 2yi. They hold implicite faith in the Judgment of their Ciergie, to be fufficicnt warrant to julhfie the belief or praftice of the people, or of any particular man, and yet they fuffer differences in opinions and pra&ices a-mongft them;They have their feverall orders of their Monk?, Priefts, Friars, Jcfuites, they differ very much one from the o-ther,and yet agreeing in the root, they are fuffered^ fuppofing thofe two helps to union 5 they have an infallible Judg, ani implicite faich; wee have caufe either to admire at their mo deration in their mutuall bearing one with another, or ac the difquietnefo, the rigidnefs of fpirits amongft us 3 who can not bear with far lefler things in their brethren differing from them; for we profeffe, we know no fuch externall infallible Judg, upon whom we may depend; neither dare we warrant an implicite faith. We teach men, that every man mufl be per-fwaded in his own heart, muft fee the rule of his own a&ions, muft givean account of his own way to God: now what cara men that have the moft gracious & peaceable fpirits, you can imagine, doe in fuch a cafe > Before they believe or do whac their brethren believe or do ? thev uiuft fee the authority of the Word to ground th;ir faith or aftions j and for the prefcnr,

though

Heart-divijioitf

chough finceiely willing to know GocU mind,and diligently laborious to fearch it out, yet they cannot fee it: and yet ac cording to this fowr, rigid principle , they muft be forced to it fey violence, what is it but to command the full tale of brick to be brought in, where no ftraw can be had, if this be not ? Straw might be had in Egypt by feeking for it; but here, aicer the mod carefull and painfull feeking for it, yet it cannot be lud.

517. By this principle, the finding out of much truth will be hinderedfit will ftifle nuns gifts & abilities in arguing and difcourfing about truths. We know fire is beaten out by ftri-king the flint. Although differences be very fad, yet the truth that comes to light by them, may recompenc* the fadnefle. You cannot beat out a place for a window to let in light, but you muft endure fome trouble; Children will think the houfe i~ pulling down, when the window is beating out, but the Father knows the benefit will come by it: he complains not that the duft and rubbifh lies up and down in the houfe for a while, the light let in by it will recompenceall. The trouble in the-idifcuflions of things by Brethren of different judgments may feem to be great, but either you or your pofterity hereaf ter may fee caufe to blefle God for that light hath been, or may be let into the Churches by this meanes 5 men of mode rate fpirits doe bleffe God already. But if according to this principle, the governors of the Churches muft fupprefs what-foever they conceive not to be right, to what purpofe fhould (hould there be arguing and difcuffingoffeverall judgements andfeverall ways?

TOM 'will /* v, Thofe who are the Governourt, they, or tbofe whom they call to confult with, may argue midJifcufle, but not others. Anto. J» not thii to deny the Church the benefit of the gifts and

graces of thoufands of others > The Church may foon receive as much prejudice by this, as the trouble cauftd by fome diffe rences comes to.

Sixtly, This lays a great temptation to idlenefs and pride before the guides of the Church: Men are naturally lubjeft to iloth, and may not this principle fuggeft fuch a temptation as this?What need we take care or pains to fearch into truths, to be able to convince g4in-fayer?,to c r.y things with ftrength

The Evill of our Times.

of Scripture 8c Pteafon, feeing we have power to compel men to yeeld to us ? And men who can do leaft by Reafon and Scripture, are many times ftrong-eftin their violence this way, this ftrength muft come in to makeup th.ir other weakneifc. But it may be Conference will not let them con/pell men pre-fently; it will tell them they mil ft feek fit ft to convince nun^ but becaufe the feeking to fatisfie other mens confciences in things differing from us, is a troublefom work, the temptati on that this principle prefents 9 may at leaf! prevail thus far, that feeing bcfides meanspf conviction by arguing they have another help at hand to keep down error, namely, compul-fory violtncee, making men who differ from them, to fuffer for thofe things; therefore not to trouble themfelves very much in the way of feeking to convince, but for their owne •eafe to rid their hands of i'uch a burthenfoni work , to caft the trouble, and lay heavy burdens upon their brethren, this is eafie for them to do, though hard for their brethren to fuf. fer; But the Tables may turn one day , whereir^ the fufferers (hall have thegreateft eafe, & the infli&eri the foreft burthen. But God forbid that their brethren fhould lay it upon them, though it were put into their power to do it.

The temptation to pride is not lefs^nekher are mens hearts lefTe prone to thif. If it prevaili, what domineering is there like to be of one over another, yea of fome few over many > If they judg in things never fo doubtful, all muft yeeld, at kalt for their profeflion and practice. This is a great power to be given to men over men in matters of faith and godlinefs. This is Lording it over Gods inheritance. It is obfervable, whea the Church was in the lo weft condition, this power was high-eft; the power of making Canons in doubtful things to bind under penalties : And• wht n this power was loweft, as in the Primitive times, then the Church washightfti

Seventhly, This will be a means to bring groffe ignorance upon the face of cheChurches& of the world: For, firft, if men (hill not be fuflercd to profefs or practice otherwife then Governors in Cburh or State (hall determine 3 they will not take pains to find out the truth themfelves , bqf rather take things implicitely, w^ is theeafieft way 5 they wil think it ro lictlepurpofe to take pains in examining thing?, when after

ail

Heart-divijions

ail is done,, they muft be bound up at lea ft in their pro fed] on and pra&ice, to what either is or ill ill be determined by thofe who have power of rule in their hands.

Our late Prelates deligne was to bring in ignorance, that they might with the more freedom ruienover us as they plea-itd 5 and in nothing did they drive on this dciign more, then in thcpra&iceof this power, which they took to themfelves to command things doubtful and con trover fall, and by vio-Knee to urge their commands upon people : by which, had their power continued, grots ignorance would foon have bin fprcad over the face of the land. From whence h^th comethe gtofs ignorance of Popery, but from the prevailing of this principle.? By which the people have been brought in fuch fubje&iofi under their guides, that they have loft their under-ftandlngs in the matters of Religion.

If it be faid, But wee will take care that *hofe men who [ball be confiiltedwithall, and thofe men who (bail have p&wer in their hands to determine. • (ball be wife, underftandmg , godly men 9 and then the danger will not be fo great.

Suppoft thofe men who for the preftnt have fuch power, have attained to the higheft meafure of of khowledg and god-linefs that can be imagined to be in any men upon the earth, yet the people are under this temptation, toneglect the gett ing of knowledg themfelvesjand ft may be the rather, becaufc thofe who are appointed to determine things, are fo under-ftanding and fo conscientious ;now thefe people growing ig norant,when thefe knowing and godly men who are now in place, (hall be gone, who (hall "choofe other in their places > I fuppote it to be the opinion of moftof you, aad of the godly in the Kingdom, and in all Reformed Churches, that cither the body of the Church, the people muft choofe their Officer?, or at leaft, that none rnraft be put upon them without: their confenr. Well then, if the people through the prevailing of the former temptations grow ignorant, is it not like they wil chtiie fuch guiders and leaders as rhemfelve? are > or it they ihal! not ehule ? yet their negative voyce will haveibch an ifi-fiu f nee into the chdife, as it is very probable, that in a gene ration or'two, blind guides will be brought in, and fo the blind leading the blind. And when by this ignorance haih

pre\aikd

prevailed and gotten head in the Church , there is almoft an impoiTibilhyeverto get it out again 5 this brings men into the dark, and locks and bolts the doors upon then).

Hence men by pleading for this principle, may bring them-felvesand their pofterity into greater bondage then they are aware \ for althou gh now while they have the pov/er in their own hands, it may be well with them ; yet hereafter others may have the power, and then it may prove ill enough; they may then complain of what they now plead forjthough now the guides of the Church may be good and holy,yet they may live to fee fuch a change, or at leaft their poflerhy, that fuch a principle a£hd by fuch men as they may be under s may wring them; yea, itisthemoreftrange, that men ftiould plead fo much for this now, when as the foares of their necket 9 cau-fed by the bondage under it a while fince, are fcarce yet healed.

E'ghtly, there is yet a further danger in this, not only that g. men will ncgU& truth, but there will be a itrong temptation to rtfift and rejtft truth ; if God begins to dart in any light into a mans fpirir, that appears to crofle what hath been de termined of for opinion or practice under a penalty^the cor ruption of a mans heart will entice him to turne hisminde from that light, not to let it into confcience or heart, leftio prevailing, (hould put him upon fuch ways wherein he is like to fuller. This hath been common in former times 5 many have hid their eyes from thofe truths that would have kept them from conformity, becaufe they forc-faw what fad con~ ft quences would follow,"rf their confciencei (hould not fuffer them to conform.

But you vilify : This fuffofes thatfome things will be urged that if contrary to truth 9 which if uncharitable tofuppofe*

Although in matters fundamentall, there isnofeare that godly able men wil erre, yet let charity be ftretchcd to the ful latitude of ir a and reverence of men in place raifed to the ut ter moft height; yet if they will meddle with fuch things as are doubtful and controverfal amongft godly and peaceable men, and force them upon others 3 that confidence of theirs that {hall put them out of fcare of erring 9 (hall be to me a ground of great fear a fchat they will erre.

K But

Hetrt-divijions

dnfw.

But fome mil acknowledge , that fome liberty fbould be granted in thingt thuf doubtjutl and controverfall , to men who are indeed confcientiow , godly and peaceable men ; but if this be yeclded too, then men who art not confcientious, but of turbulent and corrupt fpi-rit/ 9 wil/abxjeit.

We k ave given rules to find out thofe who onely pretend confcience, and if by thofe, or the like, it does not appeare, but that men are indeed confcientious in their way,we (hould judg charitably of them ; you think much if thofe be not ad mitted to communion with Chrift and his Saints, when they profeflTe godlineffe in word and life , and nothing appears to the contrary 5 why then fhouldyou think much to tolerate thofe a* confcientious, who profeffe it in words and life, and nothing appears to the contrary.

Bifhop Davsnant in that exhortation to peace before quo-ted, as one meanes for peace, gives his opinion thus. Be-it belongs only to God to teach the hearts of men , it isourjuty

filiu*

no-

lender

prcpendcre &

thebefl interpretation of things, and to prefume of every one where the contrary atfeares not by manifeft ftgnes, that bee if kfft from afftnting by bit confcience rather then by

qu»d fonjiiint quam

Adhort. ai fraccrn^m

AS for the peaceablenefle of metis difpofitions , let it be 5 ud S ed ^ rom thcir c^"^ 8 in other things of as great mo-menc 5 wherein the temptation for the attaining their owne ends is as great, yea far greater then here : Do they not carry tliemfelves inas peaceable , gentle; felf-denying way as a-n V ? Mr - Par kr upon the Croffc, cap. $.fe£t. 14. pleadsfor

. : - . f .. r ti i / . ^ ' .

himlelf and others, who could not yceld in fome things en-

joynedthem, when they were accufedof pride, contempt, unpeaceableneffe; What fignes, fayeshe, doe men fet in w of pride, contempt, mpeaceableneflc .? What be our caetera opera, that bewray fuch a humor ? Ijet it be named wherein we go not two mile, where we are commanded to goe but one 5 yea, whether we goe not of many miles at any fbooe of the preparation of the Gofpelof peace will any us : What payment 9 wb(ttpaine 9 what labour 9 wbat taxati on made itt ever t<* murmure ? Survey our charge/ where wee have laboured , if they be not found to be of the faithfulleft Subjetts that be in the land, Wee deferve no favour $ nay 9 there if where

to

inweftretchourconfciences to the uttermft to (enforce wdchyin divers matters : dre werejrafiorythenotbtrthing!? AsBala&trs jjje fajd to his Mafter> Have lufed to (ewe thee Jo at other times ?

And whereas ic is faid 3 that feme will abufe fuch liberty as this: It i» anfwered , Surely thole who are peaceable and confcientious 5 muft not be deprived of what fufferance Chrift allowes them 9 becaufe others who are in the fame way, are, or may prove turbulent, and do or may net appear truly confcienticus. This is as farre beneath the rule of Juftice 3 as no fufferance in any thing conceived erroneous, is above it.

Thirdly 9 whatfoever errours or miscarriages in Religion 3* the Church (hould bear withall in men, continuing them frill in communion with them as Brethren , thefe the Magiftrate fltould bear with in men , continuing them in theKingdome or Common-wealth, in the enjoyment of the liberty ofSub-je&s : Grant what poffible can be granted to the Magiftrate in the extent of hi* power about Religion, to be Cuftos utrinfq; tabulxwet certainly no man can imagine, that this his charge reaches further then the charge of the Church : That he is to be more exaft in his cverfight of thefe things 3 then the Church is to be 5 for what ever the power of the Magiftrate be in thefe things, yet to the Church efpecially arc the Oracles, the Or dinances, the Truths of God committed. The charge of the fpirituall eftate of men efpecially belongs to the Church: Now the Church is to beare with men in their inlirmities 3 though they be ignorant of many things, yea after means ufed for information. No Church mu ft car} off any from commu nion with it, but for fuch things that all the Churches of Chrift ought to caft them off for. This is generally held by Profcjndi ntc Our Brethren, if a man be rightly caft out of communion d e bent nee t of-with one Church, he is thereby caft out of all; if this be fo, then furely many things muft be fuffered before we proceed to caft out a member, it muft not be for every errcur ormif-carriage. Thus Bifhop ZXwewtfHf in his rules for Peace, ?bofe runt may;wtbe cutcfffromccmtHHrncnwith particulAr Ckurchej whore* cum maine ]^ntd to the CatbeliqHe Church,' Catho/ica.

K 2 Yea,

(V Hominem Yea 9 none is to be ca ft out of communion , but for that ne a- which if whole Churches were guilty of, we muft refufe com-b* ' munio11 with,yea with all the Churches in the world, if they den licet prop- could be fuppofed to be fo far left of Chrift, as to be guilty of ter baefim the fame ihing ; If this be fo , when a Church is about ca-tabtltm, in ftj n g an y out o f communion, it need be wary 3 and not prc-eft prop™ ftnd faU upon y^ becau f e t h ere is fomethingevill in him 5 ." and if the Church fliouldb* fo, the civill Magiftrate much con- more^ whofe care of a mans fpirituali eftate is not (o immedi-non Li- ate and full as the Churches is.

€tt proptcr er-

rorem in pern aliena fraude deduflut eft, quemque mild perrinaci animefittte, fed itnaginatjdne wn» inns &i>ietatis}l!i'fM defendit. Daven. ad paccm Eccl. adhort. c. p.

From what hath been faid thefe 2. confluences are clear : Fi.ft, Articles or rules for do&rine or pra&ifein matters of Religion to be impofed upon men 5 (hould be as few as may be 5 there is a very great danger in the unneccffary multiply ing them : This in all ages hath caufed divifionf, and exceed ing difturbances in the Churches of Chrift.

1 finde an excellent paflagein anEpiftleof Ifaac Caufabott eoCardinall Perron, which hee wrote in the name of King lames by his command 5 C e ) ?& # «*g ( faith he ) t bin fy that the 1 kings that are abfolutely neceffitryto falvation are not many > therefore His Majefty if of that mind that there is no (hotter way for eRexarbhra- P edce ' then fir ft by fevering neceffary things from things that are not tur rerum rift- necefary , and then to labour a full agreemen t in thofe ; but at for lute neceffaria- things not necejfiry 9 let them ( fayes he ) be left to Chriftian liber-^ And againe , thefe neceffary things are few, and the King ^ in ^ th " ^ftln^ion to be of fo great moment to leffen the contro-vtr/ies which this day doe fo exceedingly trouble the Church 9 that mqeftat *H who ftudy peace 5 (hould moft diligently explicate 9 teach, and urge

nidlam ad in- tbif, ^vj jj

t-undam concur'

diam,hfviorem vhmfore, qjiamft d iligenw fefrtraremr neceffari* awn neceffkws 9 foul dene-

omnit^ opera Jnfwnatur hi non necejfariis libertati Chfiftiana locu*^ detur , panca , atqueifamdiftintfionemferenlf. fax tantifu*** e ff? momenti adimmunien-

q U £ bodie eccleftam, nntojxreextrctnt, Ht ommmpdcjsfludhforum judictioffi-

me bane extficare, facer t> ur&re,

God

God hath fogracioufly ordered things for the body, that % things neccffary for life arc not many, nor coftly -, the greateft *** ftir in the world is about things not j neceflary. So for the

foule. Arift.poll.i

A fecond confequence from what hath been laid, is^ we fee 2t hence who is moft for peace 5 one profdTeth what he is con vinced of to be a truth and a duty, ifitbe notneceflfary , he is not to force it upon his Brethren, though he had never fo much power in the Church or State to back him. The other holds this principle. That whatsoever he thinks to be a duty, he muft force it upon his brethren , not only by the power of theChurch,but he muft call in the power of the Magiftrate to back him in it.

But doe not men in a Congregational! way urge nfm others their Objeft. owne conceftiont and practices, according to the power they have, as much of any ? for if men will not enter into cwenant, if they hold a-nother k£nd of government in the Church differing from them , they mil not receive the m, nor communicate with them.

I would all our controverfie lay here, furely wee (hould foon agree. Whofocver doth as you fay, cannot be juftified in fodoing; fomemtn it may be through an earned dedre of promoting what they conceived to be the mind of Chrift, have been too rigid in their dealings with their Brethren. What hath been faid , will (hew the evill of their pra&ice a* well as of others.

A« for entring into Covenant, It is true, there it fuch a pra-&ke in the Congregational Churches, and a CovenartteitheF explicite or implicite, I think all acknowledg : ihat is 9 there inuft be fome agreement to joyne thofe together in a body, who formerly were not joyned, to make them to be of fuch a fociety, to have power in it with others for thechoife of Offi cers in this Congregation, and to be under the care 8c charge of thofe Officers more then Members of another congregati on : what (hall joyn them, if not at leaft fome mutual! agree ment to joy n in one body for fuch fpirituall ends asChrift hath appointed this body for, the very nature of a fociety that is embodyed, carries this with it; and any farther then this I know none requires as nccefiiry.

Indeed

Heart-divifions

Indeed the more explicite this agreement is, the more is the edification. Surely there is no Chnltian but will acknowledg that the more one Chriftian opens his h:art to another, and binds himfelf to walk in the ways ot Ghrift wich another, the more comfortable it is, and helps to edirkicun: andapon this ground doe the Congregational! Glurches pra&ice this.

Suppofe any godly man (hall corns and defire to joyn with any of them, but withall tell them, that for his put he yet cannot be convinced by any thing he can find in Scripture that this way of covenanting i* required 5 if the Church can not fatigfiefuch a nun ("being godly ) in their pra&ife, yet defire to know of him whether hee be willing to joyn with them in all the ordinances ot Chrift, fo farreasheknows, a meere affirmative to this is a covenant fufficient to joyne him with them. The more fully he exprefleth this to them, it would be the more acceptable. Now then why is it that there is fucha noife every where in exclamations agaiaft Church-covenant, when it is nothing but this, which how any graci ous heart upon due confideration can be againft, I cannot fee. And this is not only our prefcnt opinion 5 but that whiche ver fince we knew any thing in that way, upon all occaiiorts, we have held forth.

But whtt doyoufay to the other ; If a man who you believe if god ly *> yet not being convinced of your wny of Government , but rather tbinkjtbe PresbyteriaU Government to be the way of drift y would you receive (ucb a mm into communion with you ?

Anfw. If any godly man whote confcience is not fatisfied in that way of Government, yet is fo caft by Providence as he cannot joyne with thofe Churches where there is that Government he thinks to be Chrifti; and bacaufe hee is deiiroui to enjoy what ordinances of Ghrift he can,therefore tenders himfelf to one of thefc Congregational! Churchts: Such a man fhould be received to thefe Ordinances he fees to be Chrifts,if there be nothing elfe againft him, but mecrly becaufe after all dae means, yet through weakneffe he cannot fee Chrifts minds in fome other ordinance. Chrift doth not lay fo much upon the ordinance of Government, as to exclude all his Saints all

thdr

their days from all other Church-ordinances, it through weakneis they cannot be convinced of that.

Now let one who is in aCongregational way, and connot fee Chrilh mind in the Presbyterial Government 5 yet come to one of thofe Churches, and fay, he would gladly in all his ways fee the mind of Chrift, and enjoy all his ordinance!, but he cannot fee that a Mtnifter- who takes only the charge to feed by Word and Sacraments one Congregation, yet fhould with others have the charge of ruling an hundred or more 5 and till he be convinced otherwife, he cannot in his practice acknowledg that Government to be Chrifts., would you yet receive fuch a one to communion with you in all other Church-ordinances > If you wduld, I make no queftion then but if we well understood one another, and were of quiet fpi-riti, we might live together in peace.

Let not mifcaFiiages in particular men or Churches in things of this nature, hinder our peace 5 what we fay ought to be differed in us, we profefle to be our duty to fuffer that or any thing of the like nature in others rand where there hath not been that brotherly and Chriftian forbearance as ought to be, there hath been iinne committed againft Chrift : but let not this hinder brotherly and Chriftian agreement amongft our (elves, or any other Churches of Ghrift*

4)7. Evills that are fmall or uncertain, or come by acd-dent, muft rather be fuffered, then any good that is great, cer tain, and per Je, fhould be hindered. We muft take heed than in our 2eal to oppofe evilJ, we hinder not a greater good: If oppofition of evill lies fo far cut of your reach as you cannot come at it but by hindering much good, you muft be content then to let it alone.

Laftly, if the evils be fuch as only can be removed by fuper- Sutdenfa eft natural means, we muft not ufe violence for the removing of JM" non im P them,though God hath fuch authority over us, asheemay n ' nd * • Bc . rn -juftly puntfh usfor not doing that which we are unable to do d by ihe ftrength of nature 5 yet one man hath no fuch autbo- p rity over another. verberibut

The power that God hath given a Magiflrate, is but a na- gn turall help at the moft, & therefore it can go no farther then

to

to help us in a naturall way, to do what we arc able to do by a natural power 5 when it hath gone fo far, there it muft reft. I (hall refer the Learned to Zmchy upon the fourth Comment, where they may fee more about this.

CKAP. X.

Ike fourth dividing Principle , Divifon it the befl way to maintains Dominion.

The 4« divi- 'TpHisis Mtchiaveh principle, Divide &regna. When Divifi-ding Prind- X on is got into fucha Principle as hath not only in the pfo bowels of it, that is foniething to foment it by what may be

drawn from it; but when the principle carries divifion in the very face of it, not collaterally, or by confequent avowing it, but dire&ly & immediately juftifyingit, then it grows ftrong indeed, who can ftand before it > When this is brought down to the people, it ii cxpreffed by that Proverbiall fpeech, It is gdodfifbingin troubled waters. The diviiionsof the times are our advantages. Somemcns ends are beft fervcd,when church and State are moft divided. They never had fuch comings in afi now they have. It is true, it may be defired that men in e-vil things fhould not agree^that they may be like the witnefTes that came againftChrift, who could not agree in their tefti-mony. Paul cafta bont of diflention between the Pharifees and Sadduces.

But when men love divifion, and defire the continuance of

1. it 5 Firft, to maintain that which is cvill; Secondly, to airae

2. at thtir ownecnds, not regarding what publikemifchiefeg come, fo their own private advantages may be ferved ; not ca ring what houfe be on fire, fo their eggs may be roftcd^ if they may have fome poor, pedling", private benefit by them.

2 t 3Vy. Not caring what the divilions are, whether againft

good, or againft evill, fo be it their turn may be ferved : This is abominable, and curfed is that man that wifhes for , or re-pyces in, or fceks the continuance of divifions, for thefe faafe ends. Yea that man is not worthy to breath in fo good a Land as England it) who would not ivillingly lay downe his

life

his life to cure the prefent divisions and diftra&ions that are amongft us, who would not defire with Nazianzen , as form-erly Jonah, to be caft into the Sea himfelf , fo be it all might be calm in the Publique? Oh cruel), hard-hearted roan, who for his own private advantage is not fenfibleof the woful mi-feries of Church and State , yea of that dreadfull difhonour to the name of God, caufed this day by our fad divisions, ini-ferable difiraftions ! juft it were that fuch a man (hould be fe-parated to evil, and that his name {hould be blotted out from under heaven.

But if things were fctled in Churcb and State , fome men fbould not have fuch liberties as nowthey have , therefore they are willing enough to have our differences continued 9 their flot if to lengthen them out.

Firft, That which thou calleft feeking to lengthen out di- Anfo* vifions , it may be God now accounts, and will another day I*

call feeking after the neareft union with himfelfe, and the firmeft union of hit Saints.

Secondly, the liberties thefe men feck for, are either evill **

or good 5 If evill, oh how dearly do they buy that which is evill, with bringing the guilt of all that evil that comes from pur divifions upon themfelves ; you need not wifh any enemy more evil upon his head then this; certainly fuch a man hath load enough upon him.

But if thofe liberties they feck be good, or but fuppofed by them to be fo , why then (hould they feare a right fetling of things > what ever is good, can be no enemy unto good.That Scripture, Rm. 13. 3. is enough to keep their hearts from fearing the right ordered power of authority, efpecially from fearing it fo farre, as by the fearc of it, to be driven into fuch adefperate guilt of wickedneflc as this is, to defire or endea vour the continuance of fuch publique mifchiefe for their own end?. E ulers^ faith the Text, are not a terrour to good works 9 bat to tvil',wilt thou then not be afraid of their fowerfdoe that which if good 9 and thou (halt have praife of the fame. Surely then the power was as formidable to any thing a chriftian heart could fuppofe good, as noto any power is like to be that we have todealewith. i .>-! c vaf

Thirdly, it is a Cgn of a very poor, low, unworthy fpirit, ^

K to

to think that any in whom thou haft any perfwafion there is any feare of God, or intercft in Chrift, (hould have no higher thoughts for their fupport and encouragement in what they conceive good according to the mind of Chrift , but fuch as the hopes or defires of continuance of fuch wofull evili in the diviiions of Church and State raifeth In them, if they did be lieve chat Ghrift took no more care of them then fo , but left them to fuch miferable fupports as thefc are, their condi tion were fad indeed.

4 ] y. If fuch bafeneffe of fpirit as this is , were ruling in them , which hath in it the malignity of ail the dregs of an evil fpirit, furely you would find it working in them in fome other thing, fave only in that wherein they differ from you. For certainly it isimpofliblebut that man that is fo left of God to fuch dregs of evill, muft needs break out to fome o-thcr vile evils in a little time. It were ftrange if fuch horrid wickedneffeof a mans heart (hould break out in nothing elfe, The Lord therefore be Judg between his (ervantsand thofe men, yea thofe men profefling godlineflfe, who have fuch hard thoughts of them 5 and the Lord convince them of all their hard fpeeches, and hard writings in this thing*

G H A P. X I.

The ?. divi- the fifth dividing Trincifle. That every man if bound to profeffe ding Fund- and praftice atoaye* what be apprehends t o be truth.

ple»

'""TT^His hath the greater ftrength, becaufe it comes under a fhew of exaft godlinefle: I do not mean an hypocriti-call (hew, but ad appearance to mens conferences. ^ It is very dividing: For, firft, if while many things lye in

mens owne thoughts, they caufe much ftrife within them-ftlves ; their reafonings are very divers: Though they have allthefametinfturefromthefanieafFeaions, and arefway-ed by the fame ends then when thefc things come abroad, be fore others, who have not the fame reafonings, nor the fame afft&ions, togive themfuchatinfturej but reafonings and itfeftions running quite another way, nor the fame ends to

fway

fwaythera, but quite different to payfe them acrofsway., there mutt needs be much tirife, fuch divifions as will be hard to reconcile. If men fcmetiroes can hardly prevail with their own thoughts to agree^ norwiihftanding the fway br their own affections and tnds j hew are they like to agree with o-therB, whofe affc&ions and ends are fo various from theirs.

Secondly , if men doe prtfently profefle and practice what a,

they conceive to be right, they mtft neceffarily proftfle and recant, recant and profefle; for in many things, what they apprehend to be true at one time,they fufpeft, yea fee caufe to deny at another; and what confuiion & diforder would there be in matters of Religion 5 if continually by fome or other there fhould be profefllon of things as true and good, and cal ling the fame things prefently into qu< iHon, yea within a While denying and renouncing them ? And if not fo, then

3. If a man hath once made profeflion of what he conceive! to be a truth, differing from others, if It proves to be a mif-appreheniion, there lies a great temptation upon him to ftand out in it, to flrive to make if out to the u tin oft; for no thing is more contrary to a mans naturf,then to acknowledg himfelf to be miftaken in his under Itandir.g, and to lye down in the fhamc of rafhnerle and inconiideratenefTe in his aftions ; therefore whatfoever mens own thoughts be within, in their own fpirittjthey had need take heed what they doc, when they come t6 make open profeflion 8 and praflicc what they apprehend, and engage themfelves thereby to maintaine; there are not many who attaine to Aupitflines felf denyall, to publifh re traft ations to all the world. No w if a man through the ftrength of this temptation, (hall ftili ret >ine what he hath made profeflion of, and others (hall fee his weaktnefle, joyned with wilfulneffe; they muft oppofe him in it, and fo contention and divifion is like to rife higher and higher. In regard therefore of the great uftfulneflc of this point, and the difficulty of the righr undciftanding it f I fhall endeavour to (peak to it under the{> three Heads.

Firft, to (hew wherein Profeflipn is neceflary. j a

Secondly,wherein men may keep in, whatthey think they a . underftand to be truth, fo as not to profefle or praftife it.

Thirdly, 1 (hall propound fomc rules of Direction, to (hew 3.

L 2 in

in what manner a man (houid make proftflion of what he conceives to be truth 5 though it be different from his Bre thren.

For the firft. Certainly profeffion in fome things is very neceflary.

Rom. i o. 10. With the heart man belhveth unto righteoufneffe 9

and With the mouth conjeffivn is made-unto falvation. Gonfeflion

is here joyned to believing : as neceflary to falvation. This I

conceive to be the meaning of thofe places which hold forth

the neceffity of Baptifme , He that believes and if baptized .> fbaU

Sdvi efle nsn fa f^^ Augyftine in one of his Sermons Ve Tempore, faye*,

Smpori- ^ ee cannot bcfaved, except wee profeffe cwr faith outwardly for

morum, etiam the falvation of other/. And Chrift , Mar. 8. 38. fayes, Who-

ore profiteamur foever (ball be afbamed of him and of his wordi^ in thit adul-

* Aug. dc fercMj and fmjuU generation 3 ef him {ball the Sonne of Man be afba-1 1

ccmes

temp. 1 8 1

Ad Aras Joiti And it is cbfervable, that they follow upon thofe words, aut Venern a- What fhdl it profit a man if he (ball game the whole world, and loofe A?l "ati to owne f™ le ? or what (ball a man give in exchange for hit foule ? tm^L As if Chrift fhould fay, If you would not lofe yourfoulet Zuingl.ep 3. eternally 5 look to this 9 make profeflion of the truth, as you Non perfrtle are ^^ to ic ' tnou 6 h V 011 livc in a wicked and an adulte-cMtmt\ui rou8 g €ne ration 5 yet be not aftiamed of me before them 5 for 5«od crldunt if you be, your fouls may goe for it eternally^ nolmt loqnu Zuinglm in his third Epiftle, fays, We may M wet/with a ~Di-Ffalm ^\tf\an worfhipbefore the Altar of Jupiter find Venuf , a* conceals j n 'our faith under the power ofdntichrift; f

talT Now though profeflion be neceflary, yet in what cafes we iare bound to profefle, and in what not, is no eaiie matter to neceffitas prox- determine.

Zuarez,, a man of great judgement, yet falling upon thi« Q ueftlon » When a man is bound to make profeflion of tnc Truth, fayes 9 Wee cannot give rules in particular > when judican- there is a neceffity ofprofejfion 9 in regard of the good of our dumeft,n<nn neigb&our 9 but it muft bee determined by the judgment ofPru-

la omnmo fance.

1 Buc thou £ h tnc determination be very difficult, yet we may Fid. *&** tne ^ c fi ve ca ^ ^° ^'nd us to profeffioflr

ietti

Firft,

Firft, when the truths are neceflary to falvation, and my In what cafes forbearance in them may endanger the falvation of any , the wc are bound falvation of the foul oi the pooreft beggar, is to be preferred j^™ pro " before the glory, pomp, outward peace and comforts of all " f<

the Kingdoaos on the earth 5 therefore much before my pri vate contentments : In extream danger of life there is no time to reafon what in prudence is fit to be done,but fave the mans life if you can, and rcafon the cafe afterward.

Secondly, when not profcflion (hall be interpreted to be a denyall, though in cafe of a lefler truth; I muft not deny the truth, the leaft truth interpretative , I muft rather be willing tofuffer, then the truth mould fufferby me fo farre : This was Earner* cafe, when he would not ceafe his praying three times a day , neither would he (hut his windows, though it endangered his life. A cdrnall heart would fay 9 why might not Daniel have been wifer ? he might haveforborn a while, at leaft hcmight have (hut his windows. No, Vtniel was wil ling to venture bis life in the caufe, rathsr then he would fo much as by way of Interpretation, deny that honour that he knew was due to God,

Thirdly, when others (hall be fcandalis'd, fo as to be weak-nedin their faith by my denyall 5 yea, fo fcandalized as to be in danger to fin, becaufe they fee me not to profefle; in this cafe wc muft venture very far, we (hould take heed of offend ing any of the Saints, fo as to grieve them, but when theo r -fence comes to weaken their faith to occafion their fin, there We mould venture very far to our own outward prejudice,) a-ther then fo to offend them.

Fourthly, when an account of my faith is demanded, if it .

be not either in feorn to deride, or in malice to enfnare, but lerioufly, fo as the giving it may be to edification, efpecially in a way of giving a publique tcftimony to the truth,.i Pet. 3, 15. Be ready f ogive an anfoerto every man that ask{tby;.u a rea fon rf the hope that if in yon. If to every one, much more to Mag'ftrates.

Fifthly, fo far as thofe ^hom God hath committed to my charge for inftruftion are capable,at forae time or other 1 muft manifeft that truth of God to them that may be for their good according us I am able*.

Yet

Yet this duty of profeffion being a duty required by an af firmative precept, though we are bound alwaycs, yet not to all times, femper, batnotadfemper^ we muft alwrayt« keep fuch a dii'poiit-on of heart, as to be in a readinefs , rather to give tcftitnony to any truth of God, it called to it by God, then to provide tor our eafe or any outward comfort in this world, fo as we may be able to appeal to God in the fincerity of our hearts, tojujg of that high eft-em we have of his truch. Lord if thou (hilt make known to me now or any other time, that thy N imc may have any glory by my profeffian, of any truth of taiae, w^mlbcvsr b come ot my outward peace, eafi, or ontens, I am ready co do it for thy Names fake. 'There if * nme , favf Hugo , w^cn nothing H to befyokpn , a time whtn fornetbing , b*t tbert if w time when all things are to be

Six cafes in Jfok^n.

which we are There are fixe other cafes wherein you are not bound to

not bound co p ro f c fle, *

fion' Pr ° fef Firft » whcn 7 011 (ha11 bc rec l llired in wa y of fcorn, or toen-* j t fnare you ; this verc to caft p^<h before fwine, 3t * 2iy. You are not bound to make profeffion of a truth to

thofe who are not able to receive it, whole weaknefTe is fuch, as they cannot underftand it till they be principled with fome other truth*. I have many things to fay, fay eg Chrift 5 but yee are not Me to beare them. So St. P<*M/, Htft *hou faith ? have it to thy felfe ; hefpeakit in the cafe of doubttull things, which will trouble weak one?.

j. 3 J y. When mens hearts appear fo corrupt, that there is ap-

pa rant danger of abufe of truths, to the ftrengthning them in th ir luft*, there are precious truths that many Minifters can not fpeak of before people without trembling hearts ; and were it not that they believed they were the portion of fome foulesin theCongregacion, they dared not mentio i them.

4 ! y. When your profeffion of fome truths \vill takeoff mens hearts from other tbu are more weighty and neceflary. The rule of the Apoftle, Rom. 14. i. holds forth this 5 Re-cewe not thofe men who are wea^e in faith to doubtful! dtfyutations; this may hinder them in the great things of the Kingdome of God, Righteottfneffe , peace, jdyinththoly Ghoft , vcrf. 17. As if the Apoltle fhould fay, Let them be wd diablifh^d in them ;

but

The Evillofonr Times.

but thefe doubtfull deputations will hinder them in iuch things as thefe arc.

Fifcly, when ray profeflion at this time in this * hing is like 5.

to hinder a more ukful profeflion at another time in another thing. Prov* 29.'!!. A foole uttereth *Q his wind , he tbdivrrrfe keeps it in till afterward. It was the wifdome of Waul when he was-at Athens , not prefcntly to break out againft their I-doli 5 hee (laid his due time, and yet all the time hee kept in his uprightnefle in the hatred of idolatry as much as ever.

Sixtly, when our profeflion will caufe publick difturbance, 6.

and that to the godly, the difturbance of mens corruptions who will oppofeouc of malice, is not much to be regarded. When it was told Chriit the Plurifees were offended, he cared not for it, but he made a great matter of the offence of any of his-little ones. When men who love the truth as well as wee, (hall not only be againft what we conceive truth, but (hall be offended, and that generally at it 5 if we have difchargcd our own confciences by declaring as we are called to it what we conceive the mind of God, we {hould fit down quietly 5 *nd not continue in a way of pubiique offence and difturbance to the Saints. The rule of the Apoftle will come in here > Let tbeffiritofthe Prophets befubieftto the Prophets : wee (hould wait till God will fome other way, or at feme other time have that prevaile in their hearts and confciences of his peo ple which we conceive to be truth, and they are now fo much offended ar. There could never be peace continued in the Church, if every man mud continually^ tipon all occafions, have liberty openly to make pro&flion of what he apprehend* to be a truth 5 never have done with it 9 though th« Church, which is faithfuil, and defines unfdgnedly to honour Chrift and his truth, be never, (o much againft it.

In diversof thefe cafes the consideration of that Text, E«7. 7.16. is very finable 5 Be not righteous over fwwcfc, neither ma^e thy fdj'coverwife, why fbouldft thou deflroy thy felfe? Amongll other things this is included in the fcope of the Holy Ghoft; when you apprehend a thing to be a truth, do not think that you are bound all times, upon all occafions , to the utmoft profefs, pra&ife, promote that truth^without any coniidera-

tion

tion of others, being carried on with this apprehenfion, it is a truth, come of it what wills whatfoevr becomes of me d whatfoever trouble (hall follow upon it,1 muft and will pro-fefle ic 5 and publifti it again and again to the'death: In this you had need look to your fpirit, in this ycru may be over-juftj and make your felf over-wife; chough there may be fome uprightneffc in your heart, fome love to Ghrift and his truth, yet there may be mixture of your own fpirit alfo 5 you may ftretch beyond the rule; this is to be over-righteous, to think out of a zeal to Cod and his truth, to goe beyond what God requires.

It is true,at no time,upon no occa(ion,though thy life,and all the lives in the world lay upon it, thou muft not deny any the leafl truth, but there may be a time when God doth not require of thee to make profeflion of every thing thou belic-veitto be a truth.

You will fay. This tends to loofnefs, to lukewarmnefs, to time-ferving; men pretending and pleading difcretion^grow loofe and remifle, and foby degrees fall off from the truth.

Verf. 17. Let men take heed of that too 5 Be not over-much wicked* neither be thoufoolijb. As you muft be carefull not to goe beyond the rule, fo take heed you fall not off from it; fo you may grow wicked and foolifli, yea very wicked, over-wicked, God will meet with you there too : Wherefore-z;er/. 18. It it good thouficuldft ta^e hold of tbif 9 yea alfo from this with draw not thine hand: Take both, be carefull of thy felf in both, but efpecially mark the laft claufe of the 18. verf. He that fea-reth God (hall come forth of them at/. ThefeareofGod poflefllng thy heart, will help thee in thefe ftraits ; thou (halt by it be delivered from being enfnarcd by thy indifcreet, finfull z?ale, and it (hall likewife keep thee from bringing mifery upon thy ftlfe, by falling as farre on the other hand , to loofenefa and time-ferving. The fear of God will ballaft thy foul even 3 it will carry thee on in a way that (hall be good in the eyes of the Lord 3 and of his Saints.

There is a natural boldnes, and a mixed zeal in many who are godly 3 that carries them on in thofe ways that caufee great difturbance to others, and brings themfelves Into grf at ftraits and fnares 5 and thefc men are very ready to cenfure others of

The Evillofour Times.

nefie and loofenefle 9 who do not as themfdves do 5 but this Scripture reproves them, (hewing that it is not through 8efn-ly wifdome 3 and providing for cafe that is the ciufe other* do not as they do, but the fear of God in a right wiy ballafting their Spirits s God will own his fear to be in their heart?, or dering them aright, when thy disorderly 5 mixed z:ale (hall receive rebuke from Chrift.

But doth not Chrift fay , Hee came into the world to witneffs to the Qbjetf. truth , and i* not every truth more worth then our lives ?

That man who in the former five cafes wherein profdlion Anfw is (hewed to be our duty, (ball witnefs to the truth, hefhe wcs that truth is indeed precious to him, and givei that teftimony to the truth, that he was born for, although in the fix latter he (hall forbear.

But when tfyefe latter cafes {ball fallout , how Jball the truth be Objsft. maintained! pill it not fuffer much prejudice ?

1. Chrift will not be beholding to mens wcakncfleg for Anfo. the maintenance of his truth.

2. If every man according to his place to deliver his own foule, (hall declare fobfcrving the rules we (hall fpeak topre-fently) what he conceives to be the mind of God, though he (hall not either in words or practice continually hold forth the fame, yet thereby the truth is maintained.

3. The truth is maintained, by forbearing th it practice ivhich thofe opinions of men that are contrary to the truch, puts them upon, not doing as they do is a continual witneffe againft them, and fo a witneflTe for the truth, & this is a Cari« ftiani duty at all times, although I muft never upon any ground do that which my confcience fayes is in it {elfefln 3 in the leaft thing, yet I am not ever bound to do that which my confcience fays isinit felfgood fas it may fall ouc) in forne great thing*. A thing in it leif evill can never be nude my du ty to do, what ever circimftances it may becloithed with, what ever pood I conceive may be done by it 5 (?ut a thing in it felfgood, may by circumftances attending oflc, be fuch, as at this time it is my duty to forbear it, fo that in not doing it I cannot be charged ofafnofomiffion , of not Hvin^ ac cording to what my judgment and confcience is convinced of to be truth, and good.

M That

Five rults (or Thac we may underfl*.nd yet further our duty of proftffion the ordering fo a$ we may cau(e nodivihons by it* let thcfe five rults be *f^mh «>"&*»«* <°r the ordering of it.

1 [ Fir ft, we mutt be w?l grounded in fundamental?, b*fore we

nuke proftfUon of uttrer truths 5 feldome or never have you known men who in the beginning of ihtir profdfion oi Reli gion have laid out them ft of then (hength in Gontroverfic*, but that they have van idled 1 & come ro nothing in their pro-k ilion. Be firft well rooted in 1 the faith -, in the great things of godlinifl 3 :heabfolucenccd&ry things of eternall life, and ihen thy (eirching into other truth* ot God which are for thy lunher edification, v/ili be feafonable.

2. 2ly, Take heed chat what thoudoft be not out of afTe^ati-

on of novelties, which men naturally have itching deiires af ter, h j? very pleaiing to the flc(h, to convey iuch things too-therr, to be the rirft that (hall bring to others, tilings wch be fore they underftood not 3 whatfoever the things be. As there ia much wickednefs in railing up old errors, as if they were new truths 5 fo there is reuch vanity in bringing forth old tiuthf in novell and arRcted phrafes 3 as if men defired to be thought to find out fome new thing that yet huh not been,or i*very \l\ tic known in the world r when indeed uponexami-natiGo,when it is unclcathed of its new exprt (lions, it proves to be the fame old truth, that ordinarily hath been known & taught, and fo the man appears to be ao knowing man 3 more then ordinary. Take heed of this vanity of fpirit in the hold ing forth of truth 3 efpecially when in pablike you fpeak of Gods truth?, fpeak of them with reverence of the name of the gr eat Gcd 3 ts the Oracles of God, clearly 3 plainly 9 not in obfcure, uncouth, unknown exprtdionj, as the Oracles of the Idols were wont to be delivered In.

^ 3. Whatfoever is differing from others who are godly, is

not €obe htld foi th and profefrd without ferious txatninati-onrwe may venture more fuddenly upon thofe things which aregtneraliy received of the Saints; but if they be differing,, then we had need examine them over and over again, with a jfealoti* eye over onr own hearts, and to take had to our fpi-rh? ? & how we behave our felves in fuch things wherein we are like to go away fo much differing from .fo many of our

godly*

The BuillofoHr Timtf. g 3

godly, able brethren. Weemuft take heed of pubiitlrnga-ny fuch things rawly, undigeftedly, left we wrong the truth ofGod, andmaketheprofeilionoi" it become ridiculous.. If the thing be true to day, it will be true to morrow.

4. We muft not think it enough boldly to a(Tert things,but > according to the rule of the Apoille> \ Pet.% .15. we muft give

an account, i. with mee^e//5Wemuftnotdoit in a padionate, fro ward way, not with our affrftions hurry ing and tuamltu-ous 5 not after a contentious manner, as if wedeiired vi&ory rather then truth ; but with quietnefle and compofednefle of fpirit.We muft not think it much to bear contradiction from others, yea though it fljould arife to contemptuous carriage againft u$ 3 and with fear, that i§, either in refpeft of our fel ves who make the profeflion, or in refpeft of thofe before whom we make it. For our felvcs, we muft not do it in a conceited way, not in a high, arrogant way, with foolifti confidence in our felves, in our own appreheniions and abilitieg, but with fcarej manifcfting our fenfiblenefs of our own weaknefg, vani-ty 3 and npthingnes : 2. In refpecl: of thofe before whom the profeflion is made. We muft manifeft our due, reverent eft^m of them r , no unbefceming behaviour, no fcornfulnefs, light-nefi 3 contempt, if it before Magiftrates , efpecia! Jy then what-(bever they are in regard of their pcrfons, yet reveremiall re-fpefts ought to be given to them in refpe& of their places; and if they be men of worth, learning, graces, publike ufein the Church or State, that rcfpeft that is due to their worth, is to bemanifefted alfo in our carriage towards them. Grace teachcth no man to be unmanneily, rude 5 fcornfull, furious, orfoolifh.

5, If you would make profcdlon or practice any thing dif- 5. fcring from others who are godly and judicious, you (hould

firft acquaint thofe who are rooft able, with what you intend, and not go to^youths, & women, and weak ones tii ft, fetking to promote \vhat you apprehend, by poflxffjogyour hearts firft with it, and to get them to be a party for you 5 this jg not the way of God. If God hath revealed fome new thing to you, you have fome new light that is not yet made known to your Brethren, which not only by profcne rmn, but I fear by fome who are godty, is in a profane manner (corned ac$and it were

M 2 well

we! it none of chofe who pretend if, did not give Come occafi-fion: were not the temptation to the defpifing of that txpref-&>n, y tt you fhould firft goe to thofe who are moft able to judg ? acquaint then) with what appichenfions you have., and ice whether they cannot make it. appeare to you that you arc miftaken 5 if not, they may confirm you in the truth, that you may go on in it with ihe more confidence.

II Churches were fetled as they ought, I ftiould think it ve ry ill for any Minifter to preach any tjtiing not ordinarily re ceived by the Stinti, before they have acquainted other Eld€TS s yea ibme of other Churches with ir,if out of an eager deiire to be foiraoft in venting iome new thing, they (hall do it meerly from themfelves, they may be meaner to raife and engage themfelves fi woful difturbances before they are aware. That common union and felloivfhip that there is between Elders and Churches , requires mutual advife and confutation in matters of difficulty, though to lay a law upon them to ad-vile in every thing 3 be it never fo clear, would be hard.

CHAP. XII.

The fixth Thefixth dividing Principle. What is in it felfe be ft muft be cbofen dividing prin- and done, net weighing circumftances, or reference/.

ciple.

THis brings much trouble to the Churches; yea it csufeeh much trouble in the fpirits and li/es of many truly god ly. Itcaufethmen to break the bonds of their Callings 3 of their Relations, of their publique Interefts^thereforc certain ly it muft needs be a dividing Princifle.

Sotne men whole calling is only to a private employment, yet haying fome gifts, and having ufed fometimes in their Fa milies to e kea Scripture 3 and fpeak fomething out of it 5 uj:-on this they think it is a better thing to be exercifed in prea ching Gods word, then to fit iu : a (hop all day, at Ibme meane worke, or Telling out wares, therefore they thinke they are bound to give over their Callings , which they look at as too low,mean things, snd be Preacher* of the Word, not regard ing thofe due ways thatChrift would have men come into fucb an employment by. Although I tfo frofc think, but that

Tradesmen,

'I he evill ofonr Times. g <

Tradcfmen, who have good knowJcdg in the Scripture, and are gifted by God to fpeak the Word to people for thtir edifi cation, when there is a want of able men, who have been all thtir Jive* preparing for fuch a work, and are fct apart for ir 3 rather then people mould continue in ignorance, and fo pc-rifh (if thofe who are able and fit to judg 3 (hal judg i hem meet for fuch a work) they may beemployd to ruake Chrifl known to them ; yet for every man that takes himfdf to fee a gifted man, and it may be is fo judgedjby fome who are willing to flatter him 3 to take upon him of hirnfelfe, or by the advice of two or three of his friend? 3 to leave his other employment for the work of the Miniftry^becaufe that is a more noble and ex cellent work 5 this is not a way of God^buta way ofconfuii-on and difcrdcr.

Again, it is in it felfe a better thing to enjoy a Miniftry of the moft eminent gifts and graces, then one of lower ; but if this mould be made a rule, that a man who is under a Paftor, who is faithful!, and in fome good meafure gifted, upon ano ther mans coming into theCountrey that is moreeminent^ he mould forfake his P^ftor, and joyn to the other $ and if af-ter this ftill a more eminent man convs,, he fliould leave the former and joyn tohimjandby the (anieLaw, a Paflor uho hath a good people 3 yet if others be more likely to receive more good s he may leave his own people, and goe to thern^ \vhatconfufionanddiforder would there be continually in the Church > Men muft ccnfider , not only what the thing is in i sown nature 3 but whit itistothcm, how it ftands in re ference to their relation?. If you bejoyncdtoa P^ftor 3 fo 28 you believe he is" fet over you by Chrift, to be a Paftor to you (notbecaufcthe Bifhophath f<nt one 3 or an old U(urerdye» 3 and leaves the Patronage of a living to fome Oftler or Tap-wench in an Alchoufe, and he or (he (hall fend one by vertue of their right to the patronage, this cannot tie a mans confci-encc to depend upon him for the ordinances of Chi ift all his days, in cafe he cannot remove his dwelling, but if you can not but look upon the man as the Paftor that Chriit hath fee over you. ) Though this man hath meaner gifts then others 5 and it would be more comfortable to you to have another tt this is not enougruo caule you to difert him whom

Chrift

Cnrift bach fet over you 5 and if people may not leave their Paftors,becaufe others have more eminent gifts, then iurely Paftors muft not leave their people, bccaufe other* have more eminent Livings.

To inftance yet further, that you may fee how this Princi ple difturbs mens fpirits: Man} being in the works of their Caliingjhave fome thoughts come into their mind,that pray er is a better work, more ncble and fpirhuall then to be em ployed as they are 5 therefore they rriuft needs prcfently leave their worke, and go toe prayer: How many have been per plexed with temptation? this way., by which their lives have been made very uncomfortable ? Prayer in it itlfe is better, but is it better at this time for me, all things confidered ? am notl about that w ch God hath called me to do> By this Prin ciple many deciveand trouble themfdves, inrefpt&oftheir fouls-,as ibme by a conceit of the like nature, deceive 8t bring great trouble to thernfelves in refpeft of their bodies ; fome who have fickly bodies, their fle(h is decayed, they think fuch and fuch things have mod nourifliment in them , fuch things are hot, and full of fphits,and juyce, therefore they will eate and drink altogether fuch thing?, leaving their ordinary dy-et; by this means thsy many times overthrow their bodies : for though a man wants flefli, yet the way for him to have it, itmaybeisnottotakenourifhingthtngs, but purging 5 and though he be troubled with f«antnefs 5 it may be the way to get good fpirits, is by eating ordinary dyet, and cooling his bo dy, that fo fome diftemper may be cured, and he may get his veynsfilled with good blood,and fpirits got from it, rather then by drinking hot waters that are full of fpirits, which perhaps burns his heart, and dries his body 3 that there is no good blood generated from his dyer.

It is not enough therefore to fay the thing is in it felfe bet ter, but is it better in all the references 1 have, and it hath > is it better in regard of others, in regard of the publique,for the helping me in all my relation* ? May it not help one way, and hinder many ways ? ]f a Phyfiiian ftould come to a man, and fee his difeafc is hot, and (bould therefore prefently cool him by giving him water, the man may like it for the prc-

fentj

"I he will of our 'limes. g ~

itni; why is ic not better to be cool, then To burning hot?bui: thus the Phyikiandifcovers his folly , and the Patunt lotes his lift. A Pnyiitian in prefcribing fome phylick had need have forty coniiderations in his head at oner, how one part (hnds arfc&ed to the other, of what yeers the man i?, ofwhatcom-pkxion 3 how long thedifeafe bath been upon him, what was laiidunc tohitii, e£r..So ic (hould be in the dunes ot Religion, a Chriftkn whodeiires to walk orderly, to bt^ur.ide and ho nour bis prcfrtfilon to enjoy communion with GoJ , & peace in hia own foul, andbeufciul tothepublique, had need have his wiu abjut him , not preftntly to fall upon a work , be-C4iik it is now prefented as good to him in a fm«!e conlidera-lion jheiDuft compare one thing with anothtr, and fee what ig i« in all it? references ; or o'therwife he will but eruerfcir, hee vi^iil but hack and hew, and bungle, and difturb himfelfe and orhert in the ways of Religion, he will make Pveligion tire-(bme to himfelfe and others 3 he will bt in danger in time to cad orlftrjaneire, and to grow fo much the more loofc then . other?, by how raach more ftreightned he hath been in a dis orderly way then other?. I believe fome of you have known ihofe who in their young time have been very ltri& and tend er; whatfoever they have conceived to bs better then other, they have prefently followtdit with all eagernefle, never con(ideringcircumftances,references, orconUquences, buc the thing ia good 9 it muft be done; yet being wetried ivith this, they have after grown loofe, in as great an excefo, the other way 5 yea, it may be have vaniihed and come to no-xhing.

CHAP. XIII.

The ftventh Dividing Principle 5 It if obftinacj for a man not to be convinced by the judgement of many, more tear-

ned and godly then himfelfe. ciplc

THe making this to be the rule to judg obftinacy by, hath in all ages caufcd great diviilons by txafperating the fpi-rics of men cue againft another, ia times ot Popery uhat ra^e

did.

Heart-divisions

did it raife againft men who were moft confcientious? the generality of men thought they did God good fervicc 3 in perkcuting thofe who would not yeeld to the judgment of othtr* 3 who had the repute of learning and piety 5 and thofe who were confcientious 3 could not yeeld to their determi nations,, not feeing the truth of God in them, and this made the ftir. While men appear obftinate 3 by the rule of Chrift we are not to bear with them , and this Principle fets tfcou-fands of god) y peaceable men in the feat of the obftinate 3 thefe cannot in confcience yeeld, and others cannot but in confer ence oppofe them 5 what reconciliation then can there be ho-ped?eithermen nnift captivate th irconfciencei 3 caufe them in a fordid way to bpw down to flavery 9 or elfe there muft needs be continual! divifion and oppoiition where this prc-vailcs.

I confefle fuch a Principle as this is would make fo'r union amongft thofe who either think they need not 3 or through careltfnefTe regard not to fearth out truth 3 but with an im-plicite faith take in all that (hall be impofed upon them, who think ignorance of Gods mind and confcience flavery 5 to be no great evilljthis is never urged with violence, but cither by thofe who have given up their confcienceg to be ferviceable to the cafe and content of t.hefle(h 3 or thofe who have 3 or hope to have power in their hands D to bring others in fubjeftion to them.

Becaule the right informing our judgments in this 3 may much conduce to peace, I (lull endeavour, i. To (hew you what due'refpeft is to be given to men? judgments who are learned and godly. 2. Yet not fo much as to make their judg ments the rule to judg men obftinate, if they differ from them. 3. What then (hould be the rule? by whatihould we judg a man to be obfliate >

For the firft> Certainly much refpeft is to be given to the whatrefpeft learning and godiintfle of men. There isa great delufionin is to be given many mens heart? 3 that makes them thinkeit to be halfePo-to the judge- pery 3 to giveany refpeft tc Learning; although the abufe of ment of fear- [Darning hath done much evil! ? againft that much hath been nc4 holy gnc j ma y ^ e ^y. ^ ut j c j are avow t ^ t tnat never fince the be ginning of the world could a man be found to fpeak againft

Learning

'A he evill oj vur Times*

earning but an ignorant wamntither is it like, nay I may a-ver, it is impoffible that any but fucb will be found to the end of the world: Learning hath fo much of God in it, that it ne ver had nor wiM have a ny enemy but ignorance.

i Tim. 4. 1 3. Give attendance to reading, to txkorlaticn 3 to dc-(Irine. Fer. I -5 . 6 ive thy jelfe wholly 1o th( m , <* TWHI <<& , Be in them, And when we Ite grace added to Learning , it (hould adde much to our efteem of fuch a man $ it is the orient pearl in the gold ring, it is a great uftimony to a way , that it h the way of good men. Prov. 2. 20. Tbattboum*ljiiralkgin'he •way of good men, and k^eef tbefatbs of the rigbteote. The judge-ment and counfellof Inch is to be received v-ith very great refpeft, cfpecially if the eminencie of their grace appearsJn thetendernefsofiheir (pintfj that we may itemuch of the feare of God in them. Ezra 10. 3. Now let us tnakg a covenant^ according to the counfdl of my Lonf , and of tboje that tumble at the commandement of our God. And when not only fome few godly men are of this mind, but when it is that which God hath fealedin the hearts of the Saints generally, very high re-fpeft i« to be given unto it.

Wherefore he that differs in his judgment from wife, learn-ed, godly men, had need

Firft, fpendmuchdme in Prayer and Hum iliation before the Lord. Therir is a notable exprcflion ot ftaftl. cir<d in an Appendix of an Epiftleof Luther to the Minifters of Norimber?, •who were at variance one from another : He who wiQ feparate ^ortfi ^r mul~ him (elfc from bit brethren , bad need confider many things tvrn to t<un<>8esa.b anxiety ; be had need break hufltef many nights , and fetkg of God with many teares^ the demon ftration of the truth.

2*y. You mult evtn then when you cannot fubjcft to their judgmtntfj preferve due reverence in your heart, and (hew veritatit dt-due refpe£h to men of learning and grace according to thtir m^ftjAtmtm^ worth. We have a notable relation of that holy man. Mr. ***/* ajratri-Greenbam, in a Letter cf his to theBifhop of E/jyri whofeDi-occffe he lived ; the Bi (hop fetk ing to bring him to confor-mity, objected tbu? unto him , Wbywillnot you yeeld ? Luther afprtved of theft things areyouwiferthen be ? His lober and gra-cioue anfwer was , Irwtrtnce mere ihe revealed will of God in g that worthy inftrunxnt of God 9 Mr» Luther fo many nc-N

nes > &

ceffery things to falvation, tben I fearcb into bit ftcret bee fat baclg from bit J;notf>Wge other tb'wgi of left impor tance. !$&•,.,. fi|| *

3* S 1 ^. If thofe things wherein we differ fron the judgments

of learned ind godly men, be not matters of duty, they only may brin^ us to fomc differing, we fhould filently yecld for peace Dke, and out of refpeft to them not oppoffe. 4» 4 J y. In all things wherein you may have any helpe from

thv;n, you {hould repair to them , and defire to partake of the benefit of"thofe gifts and graces God hath beftowcd upon them.

£ t 5 J y. In all things wherein you can agree, youfliouldbe

the more careful! to rnanifeft all poflible observance and ref« pe& to thtm,in bkfling God for any help he grants to you by thera, either in making known his truth to you, or at leaft in furcher confirming you in it by them.

6. 6 1 /. And in what ftill your confciences will not fuffer you

to agree with thtm, you are to take it as your affliction, and to account that way you arc in to want a great Juftre, and moft defireable encouragement, in that fo many learned and godly mens Judgments and pra&ict* areagainflit*

We arc to raife our refpe&s to men of learning and godli-nefs thug high; but if we fhould go fo high, as to give up our judgment and confciences to than, we (hould in honouring them 3 diftionourGhrift, yea they would account themftlves m qud to be dishonored. Such as arc truly godly and wif? 9 do rather ltAt aw- account it their honor to carry aloving refpeft to thofe who tknitas Ecctt- differ from them, then defire that men (hould, blindfold, bc-/?<«, m?/o»j ur* £ ore ^gy fe € (fogj,. grounds, follow them. Prelaticall fpirita !anS?n valt ^ n< * eie ^ Account it their honour to force wen to be of their MI cum Ann- mind 5 it is their glory that they can fay to the consciences nit ^r Pebgl- of men, Bow down before us. A gracious fpirit abhors the «nis fame i>tf~ thought of fuch a tyranny. This to high raifing refpefts due fm&?flMi* to icarned^holy men, hath been very hurtful 1 in the Ghurch> V/ C ^{ W Tm. P rc J udic5al to tne f° uls of men > DU t efpccially to the honour ErV^BilibaV of Chrift. I wil give you an inflance. Erafmm was no novice, do Pyrckcy- yet how dangeroufly he was taken with this, will appear by meroli.cp. aflrange expreffion of his, in anEoiftle hee wrote to one **• C P-3 * KtiMm i How far the authority */ffee Chunk pewils with other/,

iheeviUofourTJMcs.

; but with met h bath that pome r 9 that I could be of ike o-pinionwith Avians and Pelagians, ij ike Church did but alter? that which they taugbr. This you will (ay is a ftrangc cxprcffion, co ming from a learned man, and one too , not addi&ed to the Church that then wa* in shat cxctft as others werejhow then did this conceic prevail with men more weak 9 who gave up their conscience? to others through their blind fuperftition >

Wherefore fecx-ndly, though great nfpecYis to be given to men holy and learned, yet rot fuch, that a man muft be Judg ed obftinate,, if hee fubmit not to their judgments and deter minations. For,

Firft, if a man (hould believe or do any thing before he fees fomc other grounds betides their judgments or exampler, though the thing were in it felfe never fo gocd s yet it would be fin to him. If indeed this were enough to anfwer Chrift, Lort/, lam a pocre male man , I cannot find out tby truths myfelf t therefore 1 feeing learned gedly men to be offucb a judgement 9 and doing fetch things , I thought it too much frefttmption for mee to differ from them , therefore I alfo believed h to be true 9 and praftijed accordingly. This were an eafje way for people to agree , and it might well be judged obflinacy to gainfay. But this ac count Chrift will not take, for he tells us s Whatfotver is not of faith) isfinne , and the judgments and practices of godly lear ned men, he never made to be the rule of faith.

2*y. If God in revealing his mind to men, alwayes did it according to the proportion of their gifts and graces, then it were too much boldncfle for any to differ from thofe who aic moft eminent 5 but experience tels us it is otherwiie , as God cauitth his rain to fall upon one field, and not upon another; and as the wind blows where it lifts , fo are the workings of the Spirit of God upon men. Although hee reveales to all his Saints whatfoever is abfolutely neceffary to falvation ? yct for other truths, a man of emincnr parts fliall know one, a-nother of weaker (hall know another. David was a man as e-minent for part?, & was filled with the Spirit of God as much as Nathan, both in regard of Prophefic and godlinefs 5 yet fonaetinies that was revealed to Nathan, which was kept hid from "David. When the Book of the Law w« found, and read

N 2 before

Heart

before Jofiah, tftey unato Httlaab the ProphettflTe 9 yft there were Prophets in ihe Land *c that time.

But you will fay , Is it net more likfly that men of learning andfi-* ety, (beuld kno.s what is right, and what is net, bitter then ethers ?

True, ic U more likeiy they fhould ; but God many time§ doth things which we think arc not likely ; that which is the moft unlikely to us, God many times choofeth a* beft to ferve his end?,

Thirdly, If there were no other reafon why a man of wea ker parts fhould differ from other , then becaufe he is concei ted of his parts, thinks himfclfemore able to undcrftand then thofe who are far his betters, then there would be more liber ty to deale fevercly with him : But being ;here maybe this reafon, why men who arc weak, yet differ from thofc who are eminent, Chrift hath laid this charge upon them, that they muft not believe or practice any thing in the matters of Reli gion, but what they (hall fee ground tor out of his word. If a man (hall be jealous of hirnielf , fearing left his own under-binding fhould miflead him; and in the ufe of all meanes he can, iceks to God , and yet cannnot fee from Scripture the ground of thofe things learned and godly men have determi ned, and having received fuch a charge from Chrift not to al ter his judgment or practice, till in the ufe of thefe meanes he (hould receive further light from him ; what would you have this man dp ? If he yeelds to you, he fins againft the charge of Chrift and his own confcience ; if he doth not, either now or after fuch a time you prefixe him>alter his judgment and pra ctice, you judg him obftinate, and in the name of Chrift deale with him as fuch 5 do not you by this^make that bond that Chrift hath laid upon him (to do all he doth from a princi ple of faith ^heavier then Chrift would have it.

Fourthly 9 the more learning, the more godlinefs men have, the more pains they take in finding out the truth ; there is the 1* fle ground to judg thofe obftinate , who differ from them* becaufe they differ.

You will [ay ^ How can that be 1 For if men be very learned and ^nd take much paint tofinde out the truth, there is the more rca-

we (boHld believe their judgements rgori then our owne.

We

We muft indeed honour them, then, the more $ but yet the Anfo. exquifiteneffc of their learning, 'he eminency of their godli-ncis,the induftry of their fobours,for the finding oat of truth, may excufe thofe from obftinacy who cannot fee into the ground from the word, of all that they arc able to fee; for is it not more then probable, thai men who are weak and excee dingly beneath tnt-in, ihould through meer weaknefs be una ble to fee the rule of Scripture in thofe things which they hare got the fight of, by the help of their great learning, god-lined, and indefatigable labours > Can it be, that men who have not attained to that eminenck, who are not able to take fo much pains in fearching, that they (though they have t':cir help added ) (hould be able to attain to what thefe men fo e-mincn t and induftrious have attained to > Can they in a tew months come to fee that wvhich they have been ftudying, and debating one with another divers years before they could fee it, can they be faustied in their confciences of the mind of Chrift, when thefe eminent men, for a long time could hard ly fkwfie one another > yea, it may be after all the htjpeof their learning, godlinefs, and painfull labour*, they look up on many things but as probable, as more likrly to be fo thtn othcFWife^ they have not a P/erop6or> in their own hearts; and (hall thofe who doc notice ground <nough for the foot of Fafth to fettle upon, be Judged, and dealt with as obftindtc > Becaufe they yet a re not of their m?nd, ( God forbid. J

Fifthly, there is much danger in making this to be the rule; 5.

for if to go againft the judgment of godly and learned men be obftinacy now, ere long it may come to this, that to goe a-gainft thofe in place, u ho have power in their hand > fhali be obftinacy, whatfoever they b£ 5 for who dare queftion their learning and piety > Whatfoever mifcarriages thefe flul be in after ages in bringing men unlearned & ungodly inro place; yet thofe muft be judged as gulty of obftinacy who are not of the fame Judgment they (hall be of, and into what a cafe then have we brought our {lives.

If you {hall fay. True , our cafe would be fadde, but we rr.ttft venture it , there v no belpe , better an inynvenieucc then <r mijchiefe.

BJC here will be not an inconvenience only but a raifchief:

Jn

id civil! things this indeed muft be ventured, for there we arc not bound to underftand the reafon and ground of all things; bat if nothing appeare to be contrary to the rules of juftice 4ind piety, we are to fubmit, but in the nutters of Religion itisotherwife, wemuftunderfhnd the ground of ail from the word i therefore chofe who (hall lay do wne fuch a poficion, that we may deal with thefe men as obftiaate , by the Ordi nance of Ghri-ft, who after two or three admonitions (hal noc be of the fame judgment, and do the fame things that learned and godly men determine, do bring the G'mrcti into greater bondage then they are aware of.

f t 6iy. Learned and godly men yet have flefh as well as fpirit,

& private engagements do often fway much even with them : Here with us we know how the greater number of learned and godly men goe, but in Nw-E'iffitrui the greater number of learned and godly men goe anoiiier way. Lately the grea ter number of learned and godly men in old Englind did judg fubmiffion to Prelaticall power in the Church, and pra&ice of Ceremonies, and uie of Common-prayer to be lawfull, I hope it is not fo now.

7. 7*y. If it be alwayes obftjnacy not to believe or pra&ife what they judg (hould be believed and pra&ifcd 5 then fome*) times it will be obdinacy not to believe and pra&ife a con-tradiction 5 for we know fome learned and godly men deter-mjge one thing, forae determine the contrary 5 yea, often times they are contrary to themfelver.

8. 8^. ItisagainftthcruIeoftheApoftle, Tryallthinis, kfep that which is good, abftain from tllaffearance ofevill. If after the tryall of Prophefie, there be but as appearance of evill, we arc not bound to abftain.

a. v 9 ly ' We know by our own experience, we have differed from many more learned and godly men then our ftlveg 5 and yet our conferences didexcufe as before God , that we did it out out of obftinacy, that if our lives had lain upon it, wee could not for the prefent have helped it.

But if wee (ball not iud$e men that goe again ft tke determinati on ofthofe who ar$ moftdbleto judge, then tvery man may do what feems good in his owne eje/, and fo there will be nothing bM confufton*

Not

* Not fo neither, though this be not the rule to judg men to Anfo. be obftinatc by 5 yet men may by feme other rules be judged to be fo 9 and dealt with accordingly \ as thofe t>y which we judged 5 whether the evill be in a mans conscience or in his will, efpeciall theiefour.

Firftj If the thing wherein men differ, be Jgainft the com- j, mon principles of Ghriftianity 5 then fuch as will take up on them the profeflion of Chriftianity , doc involve them-fclvcs in the guilt of obftinacy , if they goe againft thofe things.

Secondly, In other things, if their carriages be turbulent, 2 . and altogether unbefeeming a Chriftian differing from his Brethren.

Thirdly, where there is negleft of ihofe means of reforma- » don, which he hath nothing to fay againft.

Fourthly, If he fo croflts his own principles, that he ap pears to be fdf- condemned.

CHAP. XIV.

^

The eigltb dividing Principle. If others be dgainfl what wee T .

conceive to bn truth, wee may judge them going Jp. p —

againft their wne light. p l c f

His is a worfr, a more dividing Principle then the form-erj it is worfc to makt our judgments the rule of other inens aftiont, then other men* judgements the rule of our a* &ions : This makes men who differ , to have exceeding haf d-thoughts one of another, it caufcth a mighty fpirit to rife in them one againft another. A n.an cannot judg worfe of ano ther., then this, that he goes againft his owne light. Of all things conscientious men knows not how to bear this ; yet how ordinarily will men who are weak 5 judg thofe that are ftrorrg, becaufe they cannot fee into the reafons of their a&l-ons>therefore thofe that do them, muft netds do them againft^ their own light : If ttiey fee another mans garb, and manner of converfe, and way, to be differing from their owne , they prefently judge him finning againft his own conscience, to be

aft.'d by by-ends co doe what he docs rncerly ouc of cunuin" and craftineffe 5 This is from the pride and io wrneffe of menf fpirits. This is farre enough for you to goe in judging your brother, were I in his condition, ihouid I doe as hce doth> I fhould goe againft my lighc, I (houid aft by by-ends ; but rherefore to conclude chac he goes agtmit his lighc 9 and aft* bj by-endi, is very finfall. M my carniil men thinke, if they fhould make fucha Ih. w of R. -ligion 5 if they (h juld doe fuch things as fuch and fuchnun do, ic would be hypocrifie in them, And they judge truly, Oceanic cheir Principle would not beare ouc theu pm&ice j t>ut therefore to judge all that do iuch things to be hyp >crucs, we account to be a very wicked thing. If thou hadft any fpi. i: of humility or wif-dome in thee, thou wouldit rattier think, it may be hee fees what I do not* 1 am co ioo& co mine own heart and wayes, by what principles 1 goe my iclf; Men who are weake, and can fee but aiicde way into things, mud take heed they cen-iure nor others, who know how to manage butindTes better then'hemfclves; tome may do that acceptable to God, that thou couldfl not doe without an evil I confcience : The fame honcit/ and fincerity may continue in a man, though in true wifdofne and difcretion he applies himielf diverfty, accord* ing as occafions are divers 5 as the hand remaines the fame, whether clofed into a fift, or • xtended abroad, or bended this way or that way as occafion ferve*. Wherefore for your di-redioo in this, takethefe £ve rule.-.

• i Fir ft, we are bound to give the beft in terpretation upon our

brethrens aftions we can, if they benotappare itly ill; we (houid not do as the Ldgitiant) Sequipartem deterfarem, but in cline to that which may any way be conceived or hoped to have any goodneffc in it 5 we muft rather wrong our felves by thinking too wtil of them, then wrong them by thinking too ill of them. This would help exceeding much to peace. 2» Secondly 9 we fhould rather be jealous of our felves then

others, knowing moreof the evils of our own hearts then we can do of any others.

3* Thirdly , if we know certainly we arc right, and others

not, our hearts fliould rather be taken up with admiring and blcffing Gods goodncflfe to us for what he fliewcs us, then,

in

in ccnfuring our Brethren for what he hath denied them.

4*y. We muft remember, that not long fince we were our felves of another mindj & yet we finned not againft our Jjghr.

5*y. Wemuftcondderalfo, that in other things our Bu-thren fee what they do not, and we would be loath to have fuch mcafure from them, that they fhould judg us, going a-gainft our light, and to be a&ed by by-tBdj in that wee differ *«»» from them. We muft grant that liberty to cur Brethren we would have our felves 5 that it not to be involved in the judgments of ethers, but try all thing* , and kttp what God probate,quod makes known to us to be good 5 this liberty, fayes Lutker.Paitl bomm € ft hath given m> & 1 wiUftaridto it 9 1 wilnot fnfftr it to It caftivated. **

The ninth Dividing Princifle. JRw/e/ of prudence are fnfficient to

guide us in naturall things and civill affaires, andmayaiircB

fvffice us in ffiritftall and Church-affaire/.

A Great part of our divifions about Church-affairs comes from thi« Principle : If God would keif us with right dppre-henfionj about tiff 9 our divijioru wculd in a great metfure vaitifl}. Thofewhofe confdencesare taken with a contrary princi ple, namely, that there muft beSnftitutionsforall thirgsthat are properly fcclefaftieall and fpirituall, they cannot yeeld to any fuch thing, till they fee the ftarop on, an inflitution upon it:Qthcrs who think becaufe Prudence is enough to or der civill affairs, there needs no inftitution for thefc thingf 3 they think fuch as ftand for them to be too rigid and fiiffe in their way.

It divides alfo upon this ground: In the corrupt cftate of the Church ( fuch as ours yet is J if we bfnde to inftitutions^ we (hall be forely pinched with many things that will be very troublefom to u«,but if we go according to the rules of com mon prudence, we may decline 3 or alter what would pinch,& take upwhatrray be commodious for us : Hence the princi ple is very defirable, if it can be maintained, men will ftrive hard before they v il lofe it;and on the other fide, God isloc-ked at as a jealcus God, who will not faffer a mans wifdome to (hare with him fn the things of his woifliip, which are fpi-rituall and holy, to appoint and leave out as may be rroft

O com-

commodious for the treedome of them from trouble , there fore they dare not yield to any Ordinance that is beyond ci-viilj but upon Ibrne inftitution of Chriftin his Word, and this divides.

Now for your help in this: As God hath given two lights to the world, the Surine, the grater to rule the day $ and the Moone, the Idler, to rule the night: So he hath given two Lights to man, to guide his courfe ; the Scriptures the great er^ to guide mats, especially in hia fpin ? u,all condition, in thofe more immediate references he hath to God, for his worfliip and enjoyment of communion with him : The other the lefg, the light or Reafon, to be his goide in naturall and civil! thing*, in the ordering his I"-fc for his naturall and ci vil! good j and though it is true. Religion makes u(e of Rea fon, and vse have help from the Scriptures In our natural and civil! affah'S , yet thefetwo lights have their dilttnft fpeciall ufe, according to thole diftinft conditions of man.

When 1 lay, we muft have Scripture, and in it infHtutions wemuft 1 hKe for thofe.tlungs which are fpirittfallj and properly Church-inltkuuous affairs, I mean whatfoever is made life of for the drawing my for. foule rieerer to God, or God neerer to me^or for the tendring

up my Homage to God, beyond what it hath in the nature of the thing, put into it by God; for that 1 muft bave an inftitu-tion, I muft not frame any fuch thing to my idf$[f I make ufe of any thing of mine own , for fuch an end that 1 may wor--ihip God by 5 or that God might convey fome fpiricuail tffica-cy to me in the ufe of it, becaufe it is a thing that I thinke as fit for fuch an end, as other Ordinances I find in the Word, and yet have not aninftitutionfor it; in this I fmneagainft 'Chrift the Lord, who alone hath power to fee apart the ufe of what he pleafeth, for the tendring up homage to God, or the conveighing of any fpirituall efficacy from God into the hearts of his fervants.

Mans natural! and civil! good is not fo high, but reafon and prudence will reach themrbut for fuch things as thefe are, -all the reafon & prudence in the world lies too low,they can not without finfull prefumption attempt the putting any thing of their own in the place of thefe : Therefore there can be no other officers inthe chorchjto aft by any fpirituaJ pow er,

'1 he evill of cur Times.

_

cr, then what we rind in the Word ; no new Ordinances , no new Courts erefted, no kind of authority, no extent of au thority any further th en we find in Scripture :The proof i« e-vident s all Church Ordinances are for fpiritual end?,to work by a fpiriuull efficacy, beyond what i« natural! or civill 5 and the efficacy of the power of government confifts much in thofe who govern , if they have not their Charter to autho rize their power and the extent of it , it lofes its cfficacie, though it be or berwife managed with never fo much wifdom and jtiitice-, the fame ad that is an a£ of Jufiice in one, is rnuriher in another ; yea, the fame mans a&dcne within fuch limits is an aft of Juftice, and if done beyond thofe limit?, it is murther.

But ym will fay , Surely there is ufe of reafon and frudcnce in matters Cfniiuall 5 bw far may ihtir ufe extend ?

To the doing of thefe two things.

Firft., by reafon 1 may compare inftitutions, and argue from one inftitution to another 3 and fo find out inftitutions that lie more in the dark, by others which are more apparent. Though th^ thing that f gather be not terminit in Scripture, yet if I gather by neceffcy conffquence from an inftitution, one or more, it hath the force of an inftitution in it: If I make ileafon to be the Bajis, the ground of my confequence, it wil never rife up to that height as to raife an inftitution ; but if I rnakefome other inftitution theBafa of my confequence, then it may.

Secondly, when 1 have found out an inftitution, then rea-Con & prudence corresln to help to manage this in a fit and comely way, applying it to fit perfons and times, making ufe of fie feafon*, due order, and what foever naturall or civill conveniences may further the due adminiftration of it. The Prelates abuftd (hat Scripture, Let all things be dene decently and in ordtr ; for they joyned inftifutions of their own to Goes, to make them decent and orderly : But that Scripture only (hews you when you have an inftitarion of Gbrift , you are to apply by the ufe of reafon and prudence, v^ hat natural or civil 1 helps you can, for the better managing this inftkuti-onof his.

From hence we have an anfwer to that Objcftion is made

againft many things done by thofe who are in a Oongregatio-nall way •, what inflation have they for many things they do ? what for their Covenant? &c.

Anjw. Though there be no Text of Scripture holds forth this in termini!) yet it is grounded upon other inftitutions, plainly held forth Jn Scripture.

Firft, it is clear in Scripture 3 that befides the Cathollquc Church there are particular Churches, Saints imbodied, un der fuch Officers, who are fo Officers to them as they are not to others: Thefe people can look upon this man as their Pd-ftor., and this Paflor upon this people in a peculiar relation 5 they may do fome a&s of power over one another in their Congregation,, which they cannot do over others in an other Congregation: Now then it follows, they being a body 5 muft needs have fomething to joyne them together; and the Jeaft thing that can be to joyn them 3 is the manifestation of their affent to joyn for thofe ends for which Chrift hath appointed fuch a body ; and what is their Covenant, but this > Onely iome maniftft their aflent more largely 9 fome more briefly ; I know nothing more is required, but to manifeft their a (Tent to joyn with that body, to fetup all the Ordinances of Chrift fo far as they know.

If there be any other thing done in their Churches where in they make further ufe of reafon and prudence, then in the two foronanjed things , thfcy cannot juftifie it, butmuftac-knowledg it evill.

The ro. Hivj- *fhe tenth DividingPrinciple 5 or rather wine conceit. Every

ding princl- difference in Religion is a differing Religion.

pie.

WHat do you hear more ordinary then this, How ma ny Religions have we now > Shall fo many Religi ons be fuffered amongft us > we cannot tell now what Religi on men are of; upon this apprehenfion they oppofe fuch as differ from them in fome few things ,, with all the violence they can, a? men bringing up new Religions, and would take away their Religion from them; how can they poflibly accord with men that are of a different Religion from them ?

Surely

__ _

Surely we are more afraid then hurtjThough our differen-ces be fad enough, yet they come not up to this , to make us men of different Religions. We agree in the fame end, though not in the fame means ; they are but different wayes of oppo-fing the common adversary. The agreeing in the fame mean* in the fame way of oppofing the common enemy would be very comfortable, it would be our ftrcngth, but that cannot be expe&ed in this world,

Liweinhisftoryof a great Battail between Hannibal and Lib. 50; Sdfie-y faye$j That at the joyningof the Armies, the mouting of Scald's men was fane more terrible then the mouting of Hannibal's, becaufe Scipi<?i men were all Remans , their mout ing had all the fame tone : but Hannibal's Army wai made up of men of feverall Countries , fo that in their mouting there was variety of the tones of their voyce, w ch was not account ed fo formidable a (bout as the other. It is true, our adverfa-ries do not look our oppoficion to them having fo much di-verfity in it, fo formidable as they would if we were all but one in our way of oppofing them 5 But flil we are all mouting againft the common enemy ; although therefore the terrour upon our adverfary would be greater, if our mout were more uniform ; yet we hope the victory may be-as fure.

Souldiers who march againfta common enemy, all under the fame Captain, who follow the fame Colours in their En-fign,and wear them upon their hits or arms, may get the day, though they be not all cloathed alike , though they differ in things of lefle concern/nenr.

Revel. 15. 2. we read of the Saints landing upon a fea of glade, which had fire mingled with it. Mr. Brigbtman inter prets this fea ofglafs, t(je do&rine of the Gofpel, more clear,, more tranfparent then the doftrine oftheLiw, which, he fay eg, was refemblfd by the fea of braffe that Solomsn made; But there is fire mingled in this fea of glaffe, that is, faith hee^ There are contentions 8c d ivifions in the Church , where this doctrine of the Gofpel is taught : But yet mirk what follows, They get the viflory wzr ihe beaftj and over bif image , and over hi*. marke, and^ver the number of his name< and had ihe harps ef God. in their hands, and fang the frig ofMofes., e^c.

Men who arc in a crowd, tread one upon another, yet they » all

Heart-divijions

all make to the fame door, they would all go the fame way : G}dly people are divided in their opinions and wayes, bat they are united in Chrift 5 though they may be divided from fuch a particular fociety, yet they arc not divided from the Church 5 it is with the Saints here 3 as with the boughs of trees in time of a ftorra; you (hall fe« the boughs one beat upon a-nother 3 as if they would beat one another to pieces, as if Ar mies were fighting, but this is bat wbile the wind; while the temped lafts 5 flay a while and you dial fee every bough ihnd-ing in its own order and com-Iinefs, why ? becaufe they are all united in one root 5 if any bough be rotten > the ftorme brsaksitoff, but the found boughs come into their former pface. Thefe times ofdivifion m ay break off men whofe fpi-rits were before unfound, they will never come into joyne with the Saintf again fo as they fcemed to doe in former times: but within a while when this guft is over 9 others may come in and (hew themvelves to faeall united in, and receive lap from the fame root.

G HA P. XIV. Dividing Vifltmfers, the tufts of mens hearts.

THefe divide us not oncly from Go/d, but from one ano ther. Ihis I learne, fayes Luther > from mine own? expert-cxperientia, ence 3 that 1 have mere caufe to fectre what If with'n we, then what if quodnon hdeo without. What ever others do to dividers would prevail lit-tammgnom ^ were j t not f ort helufts of our hearts within. Vapours tiextraw™' tnat are 8 ot within the earth, are the caufe of all earth-$t*m intrtmc. quakcs 5 they rend and tear : the wind?,, ftorms, and tempefts Luther. -without never move it. Ill humours within the body, difturb more then the ay re without. James 4. i. Whence are wars and % fightings amongftyou? are they not hence , wen from yourluflt?

Whence come they > The anfweris foon made, Do you not fee plainly that they come from your Iuft«> Yet were this Queftion put to fome of us, Whence are all our divifions ? Some would anfwer, Such kinde of men are the caufe of them , snd o-thers would anfwer 9 Nay but fuch men caufe them. We all put off the caufe of our divifions from ourfelves sfiw would give / Saint

The Evill of our Times. j 03

Saint James his anfwer, They are from h?nce, even from o«r lufts. There would not be fuch evilldiitiilations from the hkid, if it were not for the malignant vapours that arife from the ilo-mach. The curing the heart will fooner cure the bead, then the curing the head will cure the heart.

Whence are wars ? even from your lufts. TrteApoftle doth not here condemn wars fimply, this was the error of the old Mtf-nichee/y railed up again by iome arnongft u? 3 efpecially as the Wars are looked upon under that notion 3 railed for Religi on. They feek to weaken our hands in thefe war? 3 by tellirg young people who have newly given their names to Chi id, and therefore deiirc to be guided by die Word in all they do, whom God hath ufed under himfclf to be: the itrength of ihefe wars, that th^y have no warrant to fight for Religion. To whom our Anfwcr is, that we have a Civil 1 right to the out ward peaceable profeffion and praft'.ce of our Religion ; wee have the Laws of the Land for it 3 and for the maintenance of this right wee fight. There can be no reafon given why ouc civil right we have to our Religion, may not as wel be main tained by thefword, as our civill right to our houfei and lands. This anfwers all objections agajnft the maintenance of Religion by the fword, from the practice of the Chrrftians in the Primitive times 3 who never fought to maintain Religi on thus. We fay their cafe was not the fame with ours; they never had any civill right to the proftflion and practice of Religion in the Countrejs where they Hved 3 as we hive.

The wars meant in this Text are contentiofig.j^nyiivifions amongfl Chriftiang 5 though they did not take up rhefword oneagainftanother5 yet there were many quaircll: 3 ]zrrt 9 and diviiions amongft them, thefe came from t> eh hilt?. The lufts of mens heartsare very quarrelfoni.-Storm*and temptfts arc here below in this impure nauddy part of the ,/ ^ in the higher part all is ferene, calm, and clear, i Cor. 3. 3. For yee are yet carnally how do's he prove that > where & there if a-mong you envying and ftrife, and divifions, are ye n:t emu!! and walkg M men ? Strifes and divisions do manifeft mc::s hearts to be vrry carnal].

Auguft. upon that place. Gen. 15. icv where God required Abraham to take bcaft* and birds for facrifice, theh&w were

divided^;

canris met divided, cut afuider,but not the birds: Thus (fays he, by way f'^/wSii °^ ailafion ) carn *tt bmifi men are divided one from another , but S*AiiTdc mi tfye ^ r ^> mt tho fe ^0 are wre fpiritnall, more celeftiatl. clv t lib, 16. 2e »>*% as m:n , (ayes the Apoitlc, yee (hould not walk as cap. 14. men , ye (hould walk as is becomes thofe whofe condition is raifed above the condition of men, as it becomes Ghriftians the redeemed ones of the Lord; you fay, Canflifh and blood e«-dure this ? Cm any man living beare thit > what it flefli and blood, what if a man cannot ? A Chriftian may, a member of Jelus Chrift who is God-man, miy. Chryfoflome in one of his Ser mons to the people of dntioch , brings in Gods gracious dea ling with Cain t as an example for them to imitate, in their carriage towards thofe who carry themfelves ill towards them 5 He brings them in alfo replying, God indeed was gen. tie and patient toward Cain , for hee is God, he is above all paifion, but we arc but men ; he anfaers them , Therefore did t he Son of God erne down y that he might makf you M near M may be to God.

The Scripture fayes, The Saints are made partakers of the di vine nature ; therefore do not fay. We are buc men. You rauft not walk as men, but as thofe who are endiud wich the Di vine nature. It is a great charge that the holy Ghoftlayes up on the Corinthians^ that they walked but as men ; yet many come more of the lives of men:they rather walk at doggs, as tygers, as wolves. Gal. 5.20. The fruit/ of the flefb are hatred^ variance, emulatim, wrath,ftrife,feditions, hereftes y tnvyings. All thefeare thecaufes or workings of dm lions : Surely our dr-viiions are the fruits of the flcih. We fee it in nacure^the more fpiritual any thing is, the more it unites; and the more grofs the fubftance of any thing i«, the leffe it unites; the beamts of the Sun are of a kind of fpirituall nature, therefore thoufands of them will unite in funtto , bat it is not fo in other things; fpiritual hearts in this are like the Sun beams, though thou-fands of them live together, they will unite in one fo long as they continue fpiritual. The three thoufand Converts,/4ff.2. Joyned with one accord,with one (ingle heart: We find it now by experience, fo long as there be but a few in a Church, they agree well, but ufually when they come to be numerous, dif-fcntions rife amongft them; this is an argument thir the

hearts

hearts ot men Arc not ipiritual.ftlll much flefh remain?. Brae-ki(h water attending to the Heaven?, is fweetned, it conus down fweet from thence ; thus thole things which hav<2 trou ble^ which have an apcnefle to breed divifionij yet fpiiituall heavenly hearts having to do with theai, they turn the nature of them, they work fpirituall advantage out of them.

The higher fire afands, the more it unites; the flame that i* broad at tht bottom , as it growes high , uahes to be as the point of a needle. When the hearts of Chriftians keep below, and have a great deal of fmoak amongft them, they do not fo unite, but when they can get up high , O what clofe, ilngle-hearted union is there J a crooked and a right line cannot •joyri, but two right lines will joyn in every point. How many

The lufts of mens hearts caufe divifions many wayes: wa V cs m ens

Fivft, they are mens own, therefore they will contend for ! ?^ 8 caufcdi -them 5 nothing i« a mans own, fo much as his lufts 5 man aims wholly at himielfe in fatisfying his luft : A Dog will barke, and bite, and flye in a mans face to prefervc his own whelps.

Secondly, Mens luffs^ blinde their judgements 5 Perit ]u- 2%

dicium cum res tr&nfit in afftttum 5 when the heart is tainted, the judgement is (bone blinded ; if the beameof the fcale you weigh by 3 be not ftraight, the fcale that hath the light weight: may weigh down the heavier ; if our hearts be crooked, war ping to any linfull luft, ivhat weight foevcr there be in any argun e its to convince , the fcale will goe according to the warping of the heart, the condufion will follow the worfer part.

3*y. Mens lufts weaken their fpirits, fo as they are not a- 3. able to beareany thing that comes crofTe to them ; women; children, iick people, who are weakeft, fall out moft with one Omne iniali-another 5 things that are rotten cannot hold together, every ^ um nallir * little touch breaks them afunder; thac which is found hath ftrengthtoholdone part to another.

Fourthly, in men* lufts there it confufion , they cannot be kept in order, therefore ihey rcuft needs caufe difturbance, not onely in mens owne fpirits , but to all that have to deale with men a&cd by tb(m ; uhere there is ccwfufion, there cannot be unionvwhen there is rfght order in an army 3 though

P the

__ :. -. v • >x

rc6 Heart-

the men be never £; numerous, never ib differing in other re-fpe&s, yecH they keep thdr ranks, they are all but one 5 but if put to a rout and confufion, then the bond of unity is bro ken , and every man divides from another to (Lift for himfelf. • In mens k fts there are contradictions; no vertuc is contra

ry to another , but vices have nothing but contrarieties and contradictions in them. IVkns lufts oppofe aad fight againft one another in mens hearts 5 no marvail then when there are fuch ftirs wichin, though they break forth into quarrels and contentions without : If a man be quarrel fom in his family, no wonder if when he comes abroad, he quarrels and con tends with his neigbours alfo.

6. Sixtly 3 In mens lufts there is violence, violence and peace

cannot ftand together. I fa. 60. 1 8. God promifes peace, and there promifeSj that violence fbould be no more heard in their Land. Mens lu(b are boifterous and unruly 9 efpecyally when they hdVe been afting a while ; at the firft venting they feem to be fair , but after a while they grow outragious : violent and boiflerous difpofitions are unfit for fociety.

You fhall find in experience men who feem to be of weake fpirits 3 of foftly tempers, very remiffe in what they do ordi narily, yet let the lufts of thefe men be engaged in any caufe, to any (ide, O how violent and impetuous will they be ! they care not what they fay or do, they will divide from God, from the publique, from their deareft friends, from their nee-reft relations , from what themfelves have made profeffion of heretofore 3 from their ci edit, profit, from their own peace, from any thing, and all to ferve a luft engaged in fuch a bufi-neffe ; it is a dangerous thing to have a mans luft engaged,no-thingcan ftand againft an engaged luft 9 a man runs on head long, he will break his confcience, he will defpcrately en danger his eternall breaking, to maintain the engagement of his luft.

7 ] y. In the luftsof mens hearts there is an antipathy a-gainft God, againft his waves, purity of his Ordinances, his Saints. Gen. 3. 15. I will fut enmity between thee and the wc» man, between thy feed and her feed.

In Antipathy the oppofition is,

*• i c In the nature of the things, therefore its deeply rooted,

The Evillofour Times.

itcomes not in accidentally j you may find two fheep fight ing upon fooie accident, but the natures arc not oppoiitejlike the Wolfe and the Sheep.

2. The caufe of this oppofition is fecret, wicked men have their fpirits rife againft the godly, but they are net able to fay why : The husband loved his wife while Ihe was cai nail, now God hath turned her heart (he Is more obedient then ever, (he feeks to give him content in all things more then before, (he h moreufefull tohim inalloccafions, morefaiihfull, every way more lovely then before,, only (he is godly now; and was not fo before; but his heart is now quite off from her, he dares not fay that it is for her godlinefle, if he hath any con viction himfelf, but fo it is that now he looks upon her with an evil eye, 8c an eftranged heart: So a wicked Father or Mo ther, who loved their child exceedingly 5 before God was pleafed to work upon him, r yct now the child is more dutiful then he was, but the heart of the father or mother is takin off from him, can hardly endure him, ready to take any excepti on againft him, their countenances are lowring and iadd to wards him, they can give no reafon for this their change, but as they were wont to fay of Chriftians, Such a man is a good man, but he is a Chriftian. 'Bonus vir Cam SeiusfedChriftianM, non amo te, I love you not, but I can give no reafon ; Hoc tan-turn pojJumdicere^Non amo te y aH that lean fay is this, that I do not love you.

3. ltisafetled,conftant oppofition: This hath been in all generations the great caufeof divifion between the men of the world, and the Saints, and ftill it continues the fame;you may fee the fame fpirit of the old oppofers of gcdlinefle and godly men,^vorking in our days 5 the names of things may be chan ged, but the fame kind of men for the fame things are oppo-ftd and hated now in the fame manner as In former gene ration?.

4. It is very ftrong, ungodly men are exceedingly imbitte-redapainft the Saints, Eze^. 26.6. Eecaufe ikon baft clapped thine bands, andftampedwiih the feet, and rejojcfdin heart, m\b all ihy t!efpi$>ht a^ahft ike Landojljrad: This fpirit of bittei-nefTc and indignation that was in them againft the people of God, itfimmaUy at haft in all wicked men.

1. ^_^J^-.^»— r^i -.-L __1,_1_ ---__• ,. • '---._•--•.. m... ---. -.._-- -..__-- -. _ — • -__-_---_._ . _-- - u; ^^

5. 5^y. The enmity ot Antipathy is incurable, it can never be

taken away, except one ceaies to be in its nature what it waf; there can be no compounding things that are fo contrary, one of them am ft cealc 10 be, or turned into another nature, or el(e the .ppoiiiion willbeeveilaft : ng.

The great divifions amongft us are thofe that are between the feed of the woman, and the feed of the Serpent; fome di-vilion? there are between thofe who are the feed of Chriftjbut the great ftirs in the Kingdom come from the evUl ipiric there is in the feed of the Serpent againft the godly in the Land. In the b< ginning of the Parliament, when mens liberties and e-ftates being involved in one, there was good agreement, all men rtjoyctd, generally the countenances of thofe who were not Popifh and Prelaticall, were ferene, they hid comfortable afpcft* one upon another 5 but when thofe whofe fpirits were oppofue to the power of godiineffe, faw how the godly a-mongft them rejoyced, how their heads were lifted up, how their hearts were tilltd with hopes of good dayes , wherein Religion (hould be countenanced and honoured 5 that Anti pathy that was in thsir hearts againft the ways of God, boy-led in them ; though they were glad that they fliould be freed from fome burdens,yet to fee thofe whom they hated in their hearts, to rejoyce fo much, they could not beare, but their ipirit rofe againft them, and in oppoiition to them they have raifcd thefe ftirs, they have made thefe woful diftraftions that areamongftus.

Laftly , theluftsof mens hearts are thecaufeof our divifi-perfe- ong ^ bccaufe Cod requires every man according to his place to make oppofition againft them ; the caufe of the ftrife lyes ^oc in thofe who oppofe them , they do but their duty } but in in thofe who nourilh fuch luftf within them ; yet we finde ftigtndo. Of a- h ordinarily 9 that thofe who are moft corrupt will cry out AnciUa a g a j n ft tno ie who oppofe them in their wicked wayes, as the pef'i- caufe of ftrifeanddivifions, as if they were the troublersof frpcr- Iff ad 9 whereas indeed themfelves, the wicked lufts of their 'biam,tfiMmeam own hearts are the troubkrs of I/r<fe/, thofe who oppofe their Sara per debt- j u (j g defire all good to their perfons. I remember Auguftine in

Ad nis Book about the unity °^ thc " GhurcQ hath this Pafag*^ Snlat. c g cl, C $™ fah wore grievoufly ferfecnte bit father by living naughtily,

then the father him by chfiftifag him duely. Sarahs Maid did more trouble her by her wicked pride , then (bee her Maid by her deferved correction. Thofe men who are moft faulty 9 are the mer* who are to be charged to be thegreateft trcublergin Church and

Scate.

Thus in the generall, raens lufts are the caufc of div^ons $ but let us enquire into the particular lufts of men, which wee may alfo charge : Wee fhaH find thefe dividing diftempm'to be as many as the dividing Principles : As the Philosopher fpeaksoffourCardina!lvertUfS,fotherir(l four that 1 ftiall name I may call the four Cardinall vices, thefe are Pride.Sdf-love, Envy, Paffion or Frowardneffe ; All the other diftempers that caufe divisions, have the poyibn of thefe four at the root of them. Thefe are the Chariot wheel* of the Furies 3 or the fourhorfes that drawes them up and down hurrying from place to place.

G HA P. XVI.

T6e Pride of mens hearts the great dividing diftemfer. T j, c fir

ding diftemp-

PRide is the greateft Mafter of mif- rule in the world, it is er. the great incendiary in the foule of man > in families, in Townes, Cities^ in all focieties, in Churchrand State : This wind caufeth tempefts to arife. Prov. 13. 10. Onely by pride comes contention. The holy Ghoft fingles out pride, as the on ly caufe of all contentions 3 bccatife it i? the chief; though there be many in a ryot 5 the whole ufually is laid upon the ring-leaders. Pride ii the ring-leader to ail ryots 3 divifions, difturbances amongft u§. Prov. 21; 24. Proud and haughty" fcorner is his name who dealeth in proud -wrath. Pride may be well indi&ed for the great common Birrettor in all Towns/ and Cities, and Kingdomes, it makes wofull troubles where-fover it comes. Mathematicians make this a rule to know when a thing is exa&ly round y and when it is exactly plaine 5 Round things will not touch but inpunfio 5 if you lay plaine things together , ,they will touch in every part of them.

Proud-

Proud hearts will joyne only in fome things that concern themfelves, but plain hearts will joyn in every thing wherein G jd may have glory, and their Brethren good*

Gjuty fwoln legs keep at diftiacc one trooi another jblad-ders that are blown up with wind, (pure one from another, they milnotclofe, but if you prick them, and fo let out the wind, you may pack a thoufand in a little room. Wee fiude thisbyexperieace, when God gives us moft fuccefle in our Armies, then are we moft divided, then every man begins to look high, and to be (harking for himfelfj and when the Lord difcountenances our Armies, and brings us low, then we think and ipeak ways of Accommodation, then we be waif e our divifions with fome brokennefs of fpirit: As it is with Souldiers when they are fighting againft the common adver-fary, then they can agree well enougbjbut when they come to divide the fpoile, or be put into their Garrifons, then they fall out: When we lye under the danger of the fame common calamity, then we can agree; but when we corne to (hare for cur felves, then our fpirits fwell one againft another.

We read in Scripture of the Mannah that God gave his peo ple ; fuch was the nature of it that the heat of the Sun melted ir. Youwilfay, How could it then endure the heat oftbevven> for they baked it in the oven ; yet fo it was, of a ftrange kind of nature, that it could bear the heat of the oven, and not the heat of the fun. Even of fuch a temper are our hearts^ths heat of the funnc of profperity diflblves us, caufes us to runn one from another , but the heate of the fire of affliction bakes u?, brings us, and fettles us together 5 it makes u,s to be one, it takes away our rawnefle, it confumes many of our ill hu mors, and fo compofes our fpiritfinto one.

The flypidnefs of our hearts Is (uch,as we do not make our brethrens cafe, who fuffer the rage of thefe wars , our bwne • But we for theprefent having fome more liberty then former ly, we are lifted up, and in the pride of our hearts pufh at our brethren, and fmite our fellow-fervants: If thedogges be at a little diftance from us, though we even heare the cryes of our brethren who are worried by them, ^et we foolifhly bltfle our (elves in our prefent cafe, enjoyments, and hopes, as if our

flcih muft be fpared, our eftates, our liberties and enjoyments muft be continued) yea raifcd, whattocver becomes of others. Oh iinfull vaine fp irit8 3 befooled and hardned with their pride I

But what are the feverall workings of pride that make fuch The feverall a ftir in the world ? workings of

Fiiftj A proud man thinks himfelf too great to be eroded, P rid e caufmg Shall 1 bcare this ? I will make you know whatic is to doe ( v °" 5 fuch things againft me.; he thiiiks it a great dilbonour to him to beareany thing, therefore h« muft needs quarrel and con tend, if it be but to (hew what a man of fpirit he is, or to ftiew that he is a man of fuch worth , as whatfoever ethers biiare, yet it is not fit for him to bear it $ it is but reafon that fuch a man as he mould make men who will prefume to erode him, to yeeld to him, to ftoop under him. Now when one proud man thinks it a difhon-mr for him to put up wrongs from a-noth^r whoit may be is as proud as himfelf, and he thinks ic a diftionor for him to put up wrong, what peace can there be? fome wrongs muft be put up, but proud men will never agree who (hall begin.

Secondly, becaufe his fpirit fwells fo big, he thinks every thing that croflech him to be very great 5 his fufferings arc great to him according to what great thoughts he hath of himfelf, according to the excellency or meannefie of any pei-fon : So are hiifuffcrings to be reckoned, fufferings of a man in eminency are judged according to his eminency and place; if a mean man fuller the fame things, they are not accounted fo great; now whether a man be great really, or in hisowne apptehenfK n, its all one in regard of hi* cfteem of hig fuffer-ingj, he think* himitlfe therefore intollerabk , becaufe they are again-t himfelf.

Dan. 3.14. Is it true O Shadrach, Me/frdcfc, and AbednegQ ? Do not ye few my gods>thac which you have in your bookf, is it true > Arm Montana* tran(Utt«, Nunquid defolatio : what, is fheredefolarion made > whac, you ru oppofe the command of a King? if this befuffered, \vhat deColation muft needs foll ow? Add indeed the root from whence ihe word pbm<H 9 ijgni-fies defoktri, to make d/foiate ; why ? was it a defoktion that thefe three poor innocent men made 3 bccauft they wouW nor 3

nay

Heart-divijions

nay,they could not do as this proud K. would have them>wkt made him thus to aggravate the offence, but meerly the pride of his heart > he thought that any thing crofs to his command was a mofo hainous offence, a thing nioft horrid in the very mention of it, no leffe then the utter undoing of all things, Pt ide ever aggravates any thing done againft its owne mind. ThiftinDrfi. that Montanus turns ? Nmquiddefolatio 3 Buxtorfiw tranflates t;wn de induftria 5 what on purpofe > you doe it on purpofe to provoke me; thus proud men and women in their families, whatfoeuer children or fervantsdoamifiej what > you do it on purpofe to anger me, do you > When the winde comes croflfe the ftreame, the waters rage : So does the will and affe&ions of a proud heart, when any thing croffeth ir.

3 ] y. Pride mikes men fwell beyond their bounds 5 the way to keep all things in union is for every man to keep within his bounds, the fwelling beyond tend? to the breaking all in fieces. Hab.2.<$. He if a proud man, neither kieefeth at home, who enlargeth hit defirc as he!/ y and cannot be fatiified. If any humour of the body goeth beyond its bounds, it brings much trouble to itjthe health and peace of the body coniifts in the keeping of every humour within its veffell and due proportion.

4.iy« Pride hardens mens hearts. Dan. 5. 20. Hit mindeit hardnedin his pride. If you would have things dcave, you mult have them foft, two flints will not joyn 5 the Spany-urd ivuh SL Proverb, Lime and ftone will make a wall,, if one be hard, ycc if the other be y eelding, there may be joyning, and good may bcdone 3 notelfe.

5*y. Pride caufes men to defpife the perfon«.> afti©ns 9 and fufferings of others, nothing is more unfufFerable tc a mans fpirit then to be vilified. A proud man defpifes what others do 3 and others what he does, every man next to his perfon, defires the honour of his aftion?. If thefe two be contemned, his fufferings will likewife be contemned by the proud : This alfo goes very neer to a man; one man thinks what another man fuffers is nothing ? no matter what becomes of him ; a-nother thinks his fuffering's nothing, and no matter what becomes'bfhim. O at what a diftance now are rneris hearts one from another!

The Evillofour Times.

6ly. Pride,caufes every man to defire to be taken notice of to have an eminency in force thing or other 5 if he cannot be eminent on one fide, he will get to the other 5 he muft beta ken notice of one way or other : when he is in a good ard peaceable way, God makes fom« ufe of him 5 yet becauft he is notobferved, and looked upon as eminent, he willrathtc turn to fome other way, to contend, ftrive, to oppofe, or a-ny thing, that he may be taktn notice of to be fome body, that he maynorgoe out of the world without fome noyfe: What , (hall fuch a man as I ? of fitch parts , fuch Approved wtb-fifj, fo endued by God to doe feme eminent fervice 9 belaidafide, and no body regardme > Imuji jet upon fome notable workg , fome-thing that may draw the eye ofobfervance ypon me. 1 have read of ayouag man, who fee Vima's Temple on fire, and being af-kcd the reafon, he faid, That he might-have a name, th^at the whecegerit, people might talk of him. Becaufe he could not be famous by ifniTnon^ ^ doing good, he would by doing evill. Proud fpirits wil ven- ,/>" '^"mX ture the fetting the Temple of God, yea Church and & ate on innvefceret. ftfe, that they may have a name, whatfoever they do Jr fuffer;

to get a name they will rather venture, then dye in obfcurity, Dl ffi ctlt f ft that of all things they cannot bear. ™™ f r ^ r<r .

7. A proud man would have others under him;and others ert^jenOfe*-being proud too , would have him under them ; he would .q*i(atem. M. have others yield to him, and others would have him yield to Tul * lj - ! - °f-them 8 where will the agreement then begin > What is that ** c ' which hath rent and torne the world in all ages, that hath ^* brought woful diftra&ions, perplexities, confulions,mifcries inallQonntreysby wars, but the pride of a few great ones, feeking to bring one under another > Thofe wafting War*, of the Romans between Syfla and 'Maiius^ Ctfar and Pompey , were they not from hence ? It is hard for men in great places, and of great fpirits, to accord long. Melantthon in his Comment upon Proa. 13.10. fays concerning fuch men, there was wont 'to be this Proverb, Duo monies non mifcentur, Two mountains will not mixe together.

81y. A proud manlnake* h's will £b be the rule of his aftf- 8.

ons, and would have it tobe the rule of other men? too, and other mwi being proud too, would have their wils the rule of

Q their

their a&fon?, and of his too. Thus the bluftering winde of pride in metis hearts caufes them to juftleone againft another, and foto fplit therufelves one upon another; as where many (hips lye together, a viojent wind breaking tiuir Anchor-ca bles,, caufes them tods (hone upon another, and fo to make (liipwrack even in the Haven.

9, A proud man cppofesothers 9 becaufe they have begun ^* *> fuv:h a worke 5 and others, who are aifo proud, oppofe him, becauft he hath begun it. The Senators of Rome could have been content to have admitted Chrift to havt been amongft the number of their gods, but only upon this, they refufed be-caufe the motion began not with them. Many amongft us have no other reafon why they oppofe good motions, but bccaufe they were not firft in. them 5 They are loth to break the yce, to begin a good work 3 if they fee any difficulty in it, and yet the caufc of God muft not goe on 3 Chrift muft not be admitted, if they have not been at the beginning/. Like two nun carrying a lortg piece of timber in at a narrow pafldge, one rifen will goebeforej and the other man will go before, they can never carry it in , becaufe they cannot agree who (hall goe formoft.

jo. lo- One proud man is conceited of what he dotb^bccaufe

it is his own way; and another proud man is conceited of what he doth, becaufe it is his own way, and fo men dra w di vers ways, and thepubliqu^ caufeof God and his people muft give way to their conmtnefs. Pride makes a man drunk with his own conceits. Hab. 2. 5. The prou4 man is as be that tranf-greffetb by wine ; and Drunkards you know are quarrelfomr. Wonder not at snabfurd thing in a proud man, for pride makes him dnunk. Prw.}%. 10, Proud men who caufe con-ttntion, are oppofrd to tha well advifed, B«f with the if ell adr vi f ed ( cum conrultis ) " vifto™- The Sept. reads it, The w ^ are fak ai k? OVP therBfelves, but the proud do not.

ii. Proud men will venture upon thing* unfeemly^think-ing their eftcem and greatnefifc will bear them out;aniJ others who are proud will venture upon tht like, upon the fame ground 3 for every man is ready to have high thoughts of him-felf. *p(d. i p. 14 .Deliver me from preffimpt now Jins 3 afuperbis, fo fome, Ab infolentibuf^fo others, from proud, from infolenc

fins.

fin?. Pride makes iifoknt. Aploudman, fayes the Philofo- Superbus fiftor phcr, if a faiener of boldnejfe and valour , and therefore wil 1 foe- $ audac ' m & lifhly venture upon any thing. S

il. Ifthereisany thing to be done that is conceived to be c 8 . mean and low , a proud man will feek to put it upon other?, -12. and others who are proud will feek to put it upon him,and it" it be a work of credit, then he feeks ic to himfelf , and others feek it to themfelves, and hence are jarrings and dkifions.

13. If there be any good fuccefle in any thing , then pride j*. makesone man attribute it to hirafelfe., and another man at tribute it to himfelf j and if the fuccefle be ill, then one put*

it off from himfelf, and and another from himfelf, and thus quarrels and contentions are raifed and fomented.

14. One proud man thinks himfelf the only worthy man 14. to have his counfel followed, and his ddires fatisfcd, and the

other he thinks himfelf the man that mould have his counfell followed, and his deiires fatisfied, and thus men ftruggle and oppofe one another.

Laftly 5 one proud man is very difcerning in the difcovery of pride in another; and though he entertains it in his owne

fome, yet he hates it in others wherefoever he fees it: This is a peculiar curfe upon this fin 3 one D. unkard loves another, one whoremafter another, but one proud man hitts another. This is exemplified notably in Boniface the fecund, Bifhop of Howe, he fays ofdurelius Bilhop ofCartbdge, and of the reft of thofe who were pcefent at the lixth Councel of Carthage, that through theinftigation of the Devil, they fwellcd with pride againft the Rowd« Church, he means againll the (uprtmacy of t, for it was fpofcen upon the fubmiflion ofEulaliw Bifhop of Carthage, to the Chair of Rome. Bthold the proud Blfiiop of Rome, who would have all the preheminence himfelf, fwtlls with pride ?gainft the pride of other?.

Here we fee what a makt-bare Pride is^That which Tertullus faidtoFe7zX ^.24, 2. iscrueof Humility , By thte we enjoy great quietnefftibut trie contrary is as true of Pride, B^ thec are made woful!divilions, bythee we fuffsr mKerable diftji ban-e.Though there be no occafion of quarrel ? yct pride wil make bmej only by pride comes contention^ as before, Fro. 13.10.

0^2 though

though there be nothing elfe but pride, and in the Hebrew ic is TOO fJT» "Dalit jurgmm, give contention, if there be no caufe given, it will make it.

Now let every man looke Into his own heart, and fee what pride hath becn 3 and ftiSl is there, and be humbled before the Lord for thi«. All you contentious, froward, quarrelfome people, you are chajged this day from God to be men and women of proud fpirit?, and what evill there is in our fadd divifion*, that pride in your bofome is a great caufe of. Saint Paul did beat down bit body, It ft after be had preached to others, kefbould become « ref rebate. Let us all, and efpecially Minifters, labour to beat down our fpirits, left after all our profeflion and glorious fhewsjwe at laft become Reprobates 3 at leaft fucb as God may caft out for the prefent in this world, taking no delight in making ufepf 5 what in fuch times as thefe are to have hearts fwoln and lift up in pride > God is now about the ftaining the pride of the earth. How tmfeafonable and dan gerous is it for a Marriner to have his top.-fails up, and all fprcad in a violent ftorme > it is time then to pull downe all, left he be funck irrecoverably. The point of a needle will let the wind out of a bladder, and (hall not the fwords of God, the fwords of Warre and Plague, that have got fo deep into our bowels, let out the windy pride of our hearts>7fce baugb-linejje of men (hall be bowed downe, and the Lord himfelf will be ex alted. The Lord humble us, that he may reconcile us, not on ly to himfcife, but to one another.

C H A P.

CHAP. XVI.

Sdfe-love j the fecotid dividing diftemper. T j lc , $^

ding diftemp"

THisisneerakin to the former: Phil. 2.3. Let nothing be er. done through ftrife : Ver. 4. Lookg not every man on hit owne things, but every man dfo on the things of others: This is the caufe of ttrife, becaufe men looke io much on their owne things. Many will have no peace,, except their own party be follow ed 5 Jehu-like 3 What haft thou to do with peace ? follow me. It is noc Peace, but Party that they mind. Maxima purs ffudior^m eftftttdiurn parjium: The greateft part of their iludies, is to fiu-dy fides and parts. Luther upon ffal. 127. hath a notable fpeech, lam ofthdt opinion, faycs he, that Monarchies would centi- .

nut lower then they doe, were it not for that fame litte Pronoun [E- fEH^S e *

-i./« r M-^ * rtr- \ \r -i iif« r . vfiniong JH/H,

go^that fame[_\] ( myjelfe. ) Yea certainly could this fame Monarchic Selte be but laid alide, all governments aud {"ocieties would l^gedimint not only continue longer, but flourifh better. dttratmas t ft

Selfe-love is the caufe of our diviftons.

Firft, where this prcvail« 5 men love to take in all to them-felvesj but let out nothing from themfclves; this muft needs divide focieties in Church and State 5 for they are Bodies 5 if one member in the body takes in all to it felfe 3 and lets out nothing from it felf to other members; as fuppofe the arme or leg takes in all the blood and (pirits that CQBKJJ into ftrengthen it felfe, and when it hath got them in, there keeps them 5 and lets out none to another member, how ioon would the members drop one from another? The whole world is 'iiaintained by mutual communication of one creature to a-nother; take away that, and the world diffolves prefently. 2 .

2^y. Thbfewhoareaftedbyfelf-love, have no common ends to joyn them, therefore they cannot clofe; if they be im-ployed in publike fei vice, they quickly warp to their private ends. Take two boards never jfo ftraight, yet if one be feafon-ed and the other green, they will lyeclofe a while, but ere long you wii find that die unfeafoned wil divide from the o-ther by warping,efpecially when heat corns to it.Thus many at the fir ft, Oh who but they for the publike, for the common

good)

good 5 but there being a principle of Sdfe within, like the fa^ in the board , when they b:gan to feel heat, fome difficulties riling, they warped to their own ends 3 and divided from thofe they were imployed with. Mens private ends are narrow, they cannot drive on them , but they wil meet with one a-io-ther, &juftlc one another, quarrel, contend, and fight f>r the way,as Ca/-men doe when theyjiieec in narrow ftreets, and Boat-men in narrow paffoges. It we had publique ends 5 our d efl wa y would be broad enough, we might go on peaceably and hujufmodi in comfortably without, without prejudice to one another. If quo nonpoffunt a man lived aione, then he might goe on quietly in his'way, ^rermfir^ only God -would meet him in it 5 but feeing men live in the "wfiltml " world amongft others, they muftconfider, that if they will cwentio, ut drive on their own de[jgn? 3 & work their own t nd,othermen difficilKmnm fit havedeiigns and ends to drive on and work a"s well as they : h is therefore impoifible but you will croileand becrofTed, y° uw ^l vt x an dfretatothers 3 and others will vex and fret at you. What fotver is fab > fay es^HlUe, wherein many cannot ex* ce//, in that there is for the moft (artfucb contention , M focitty can hardly be kept entire.

31 y. Self makes every man judg of things according to vvhc is in himfelf. I have read of Blackmores, when they paint an Angel 3 they paint him black like themfelves 5 and when they paint the Dsvil,they paint him white, as much different from themfelves as they can : Thus men acted by Selfe, the fouleft, blackefk>pinon,yet if futable to their judgments, they tvil fee out like Angels with the faireft glotfes that may be 5 and that v\ cl1 is truth, if difagreeing from them, they will paint it out in the fouleft manner that can be; they labor fo to befmear it, that if it be poflible it (hall looke like a Devi). If a felfifh man beconfcious of not having that wcH is commendable, he will not believe tlut others hath it; As Nero being abominably fil thy, would not believe there was any chaft man in the world : whatfoever evil he doth,he thinks all men if they had the like opportunity, would do the famejif they have plots to fetch a-bout their own ends, thiy think every man is plotting too.

4. Selfe makes much flir and trouble, for it is a very odi ous thing 5 Omne affettalum cdiofum : as vermineare odiou*,be-cauft they only take into thernfelves, confume thinge, and

are

-are no way uieful to any thing elfe.Whtn any thing doth but ftnell of Selfjtc begins to be loathed Uet a man have never fcich excellent parts^ do never fuch excellent thing?,yet if Self ap-peargj the lovelinefs and glory of all is gone \ therefore thofc men that*& felfe, they hid need be very cunning, to keep in and hide it; herein appears what a vile thing Selfe it 3 than though in truth it ads all 5 and receives the incomes of all, yet it dares not appeare, but lies fcalking under al 1 the covers it can 5 how vile is this felfe, for which all muft be done, which thou makeft thy God, yet cannot in the leaft appeare, but is odiousand abominable to every one ? yea it is confci-ous to it felf 3 that it is fo,and therefore dares not appear ; yet theacYmgofitis very mifchievous to all humane Societies. Fiftly, There is this wickednefle in felf-lovc, that even thofe things that men acknowledge to be right and good in thegenerall, >etifin the particular they fhall not futewith »fomethingthey would have, it will p.it men upon thcoppo-iing it; and what peace and union can there be arnongft men, if what they will grant and commend to be good 3 yet when it falls croffe to them, they will oppofe and contend againft > Thus Atts 26. 7. Vnto which fromife our twelve Tribes infttntly ferving Cod night and day hope to come , for which hopes fakg lam accufedofthejewes. The twelve Tribes, the whole body of the Jeweg conftantly grant the promife of the Refurreftiou 3 and yet in malice to me they accufeme of this; .or if not fo 3 yet they are willing that I flbould fink in this caufe: Tuft as many Minifiers were wont in their Pulpits to commend h'gh-- lythe waycs of Religion,, to exhort men to grow up in god-linefle, to be carcfull of all their vwayes i but when fome of their Parifhioners did but practice in the particular, what themfelves had commended to them in the generall, they would hate them, and perfecute them for it. God deliver us from fuch a fpirit.

Sixtly, Selfecaufesmenwhoare in publique employment to keepe up their private jarres and grudges, to interrupt the .pub]ike, they will croffe one another in their work for t!-ie publike ; let that fuffcr, fo they may let one another feel of their privatf grudges:ln this Chnftians are beneath Heathens.

5 who had many jar-rings

rings between themfelves , but being both employed in the woi k of the Common-wealth, in an Embaflage, as they wenc over the Mountains 3 one (ayes thus to the other, &t utlay dpwne all our frivtte grudges ufsn thefe mount aines , at lea ft tiff our bufmejfe be over , andifthtre {ball be juft caufe whttr we have done our WOT liefer ike Common- wealth^ we may then examine them. It were happy with us, if all men in publique employment in this Land would from their hearts fpe*k thus to one ano ther , but men are fdhfh and cannot doit: Hence comes fo many cfour breaches and divilionf.

7 ! y. Selfe caufes raen not to fee their own evils 5 or if they do, to indulge themfelves in them, but to be quick-lighted ardfevere in the discovering and oppofing thofe evils there are in others, and this caufes many breaches and fallings out. We may apply that of iheApcftle, i Cor. 15. Lcve covereth a multitude of faults to fclft-love. Sclfilh men fee little evill in thcmfdvesj al is ever well with them whatfoever others doi and the more they cocker themfeives 3 the more fcvere they are toothers ; but Chrift would have the quite contrary, feveri-ty to our (elves, but indulgence to others v thofe that are fo, . are the moft peaceable men. Mat. 18. 8. If thy hand or foote of fend thee 9 cut them off y and caft them from thee ^ or if thine eye offend tbee 9 pluckg it out. We multdeale (evcrcly with our (elves in thofe things that are as neer and dear to us as our hands and eyes; but Verf. 15. When Chrift gives order how we are to deale with our Brethren, he then requires more moderation $ If thy Brother offends thee 9 goe and tell him hit fault between thee and him done ; If he will not hear thec, thtn take with thee one or two more, and fee what thoucanft doe with him that way ; yea, and after that tell the Church, not prefcntly cut him off, or caft him away s as you muft do when your Candor eye offends you; If men have any indulgence, let it be exercifed towards their Brethren ; if they have any fcveri-ty , let them exercife that againft themfelver. I remember I have read of Pliny, that he fays of himfelf, That he fo faffed by other metis offences, as ifhimftlfewere thegreateftvffendir,andbce wa/fofevere again ft him felfj as if he meant to far den none. If it w?re fo with us, we (hould live at more peace one with ano ther then we do,

8. Self-

8. SelrHhneffe caufes refervednefle; great felt-lovers never 8. care for communion but with fuch as are either far above them, that To they may get from them,and have credit by con verting w'uh then^or with thofe that are under them,fur they will admire them,they may rule amongfhhern:In the compa ny of either of thefe,they will let out themfelvts fully 5 but if there be an equality, then you mall have little from them, there is nothing todrawforthSelfe, there foone growes a ftrangenes between them andfuch,union will not hold where communion is not free 5 if there be but an interruption of the freedome of communion, the union will foon break.

You will fay, Thefewere wont to be very entire friends, how came they to break ? what hath either of them done? what unkindncfie hath befalne them >

None at all, onely that principle of Selfe was not fo fully fed as it would be; upon that they began to be referved,and fo ftrange, and at laft quite fell off from one another, from for mer love and friendfhip, and then every little thing caufcd grudgings between them.

Ninthly, Self fets mens wits on work in all cunning craf- 9,

tineffe,to fetch others about to their own ends, and thitgoe* as much againft a mans fpirit as any thing : When he comes to difcern it, no man can abide to be circumvented, to be as it were rid upon, to be made ferviceable only to another mans ends: the more cunning there is in it, the more odious and abominable it is to a mans fpirit, when it comes once to be perceived, a man cannot bear it. Crooked windings are the goings of the Serpent: But if a man fhall not onely feck to make ufe of another to ferve his own turne by him, but after he hath done that, then to call him off to fhift for himfelfe -, this is fo provoking a thing, as it make breaches irreconci-able.

i o. When one is for Self in his wayes, he teaches another 10. to be loin his; Asa man by converging with the froward, learns to be froward : fo many who have heretofore had plain hearts, full of love & fweetnes,yet by being acquainted much with felfifh politique men, learn to be fo too ; I fee how he hooks in himfelfe in every thing, fetches about this way and that way, but ftill gets it to come to felfe 5 I percci'/cd it not

R. ac

at my firtt acquaintance with him, and then my heart was Jet out to him fully, buc now I fee ever) man is for himfelf, and why fhculd not I be io too > and what then ii like to become of thepublique?

Surtly this ielfifhnefTe is very vile in the eyes of God ; God hath made us members of A community , the II ivtrie is maintained by union, therefore the creatures will venture the deftroy ing ttumitlvcs in going contrary to their nature*, rather then there fhouJd not be union in the world 3 thac which they do in a natural way, we fhould do by the ftrength of reafcn , much more by grace. Philosophers fay there can not be a vacuity in the world j The world could not ftand, but would be diffolved, if every part were not filled, becaufe Nuure fubfifts by being one $ if thert were the leaft vacuity, then all things fhould not be joyned in one, there would noc be a contiguity of one part with another. This is the reafon that water will afcend when the ay re is drawn out of a pipe, to fill it 5 this is to prevent divifion in nature 5 O that we had but fo much naturalnefle in us, that when we fee there is like to be any breach of union, we w ould b« willing to lay down our (elf-ends, to venture our felves , to be any thing in the world that is not fin, that we may help to a joyning: Q foo-lifh heart, that in fuch a time as this art fclfifh, when thedanr ger is publike*! As ia a ftorm, when the Ship is in danger, if every Mariner fhould be bufie about his own Gabbin, dreffing and pain ling that, what infinite fottifh folly were it> and is it not our cafe ? it were juft with God to leave thee to thy felf hereafter, if thou wile look fo much to thy felfe now. Ezeks 22. 1 6. And thou fkdt take thine inheritance in thy felfe in the fight of the Heathen, and tbou /bait l(Kow that I am the Lord: This is in away of tfireat, as appears if you compare it with vtrf. 14,15. Woe to us if God leaves us to our felves. I have heard of a ftory of a fool being left in a chambcr,and the door locked, and all the people gone, he cries out at the win* dow, Oh my felfe , my• felfe, Omy felfe, nothing elfccame from him but Omy felf. Such fools have we arnongftus now, nothing but Selfeis in their thoughts, their hearts and en deavours. The Apoftles complaint, Ffcft 2.21. rcayjuftly

be

The Evillofour Times.

be ours, All ftel(e their oir«, not the things which are lefw Chrifts^-Their own things, that is, (ays Chryfoftome, their pleafure and their fecurity, their temporal comniodities,,their profits,-their honours: So others 9 why are not the comforts, the fafetiei, the honours of the Saints the things otChrrft, doth not Chrift own them ? Are they not under his protection and care ?

dif. Yts, and he would own them more,if we owned them leffe 5 the more we deny them, the more hath he a care of them: we may by our giving them up to the honour of Chrift, make them to be amongft the nuraber of his things, and then they would be precious indeed; but by defiring them , ufing them, rejoycing in them, in reference to our felves, Chrift accounts them not amongft his thing?, things of a higher na ture are his things, the glory of his Father^ the propagation of the Gofpel, the fpiritual good of his people,and the things of eternall life , they arc his things; let us make his things ours, and he will make our things his-

fifc-

CHAP. XV HI.

The third Dividing Diftemfer, Envy.

Nvieira fquint-eyed foole, 7065.2. EnvieJJtyeth the /Illy Jam. 3. 14. If yee have bitter envying and flrife in your

one.

The 3. dm-

dingdiftemp-

er.

he&rts. Envy is a bitter thing, andeaufes ftrife, and makes that bitter too : So verf. 16. Where envying and ftrife is. Gal 5. 20. Hatred,variance, emulations, wrath, ftrife, feditiont^farefies, envyings. i Cor. 3.3. There is among yon envying, ft rife, divifi-ons. Envy made divifions between Angels and men 5 it w*s thefiftfinne,notthefirftbornofthtDevill, but that which tnrned Angels into Devils. The firft heart-divifion amongft men was between Cain & Abet, and what caufcd it but envy .? Who can ftand before envy > (he is fubtil, undermining, dares not appear at the firft: but if (he cannot befatisfied with her under-works, then (be flings, rends,frets, and fights, ufes vio-knce/eeks to raife a contrary fa&ion,fali on any thing in the world fo be it naifchief may bedone,Iet become of Gods *>lo-ry,of fcrvice to thepublike, of faving fouls, rather ih^n rh"»:

Pv 2 (ft tp .

fteem,refpeft and honour that otherwife might be had, fliould not be obtained; all muft come under, all muii be ferviceable to this bafe luft, rather then the glory of an envious man muft beeclipfedjGod himfclf and his bleffed Truth muft be dark-ned: O hideous wickednefle and high impudence againft the God oi Heaven! Envy divides in CounfeJs, in inftruments, a6Uon?,in all proceeding! ;(he will m* ke ufc of good to oppofe that which is good ; if fhe cannoi raife evil men to oppofc good, (lie will feck to get good men to oppofe; (lie would make God contrary to himfclfe,fhe would fti ike at God with his ownefwoid. Phil. i. 15. Some freach Chriftout cfenvy. As Envy makes ufe ot good for eviil, foGod makes ufe of this evill for good: Many feck to cxcell in preaching, or other-wife,by this means •, and fayes S. Ptyl, Hov>fo-ver I doe rejyce, and witi re Joyce. If Envy cannot reach others by imitation, (he will reach them by calumniation. Zoilut the common fl <nde-rcr, being asked why he fpake evil of fuch and fuch men ? Be-c«/«/e, fayes he, lean doeno evill to them. If there be any good done, that (he feeks to blaft,together with the inftrummts of it; if any evil, that fhe rakes into, and feeds upon, like that Bird Ibif in Africa, that eats Serpents. Luther fayes, envious men feed upon the dung of other men; they are like flies, that love to be upon fores. Erafmut tcls of one, who collected all the lame defective verfes in Homer, and pafltd over all thai were fo excellent* When you fee a man fceking to rake and gather together all he can of any diftempers, diforders, mi-ftakes, mifcarriages by hear-fayes, letters, or any way,fo be ic he may fill up his dung-cart; and for the good, the graces or gifts of Gcd in men, thofe are laid afide, or flightly pafled o-ver, if at all mentioned, it i« with fome dirt mingled: Surely this is an envious man fitted for ftrife and debate, whom God permits to be an affliction to his people, in railing up a fpirk of ftrife and contention, and caufing divifions amongft them, like the Kite, who paffes over faire Medowes, and pleafanc fields, not regardingThem,till (he meets with a carrion, there (he fafs and fofkns, now (he is upon her prey where me would be: How pleafant is it to fbme men to heir of, or find out e-vil in others whom they doe not love > To fay no worfe,yott know how it hath been an oldpraftife, to fetktogetany

thing

thing by reporter any other wayes that might blaft the pro-feffors of Religion 5 and how ghd were they? how did it pkafe them it the heart if they could meet with any thing that might ferve their turne ?

This is a very (harmfulI diftemper,fome men will upon oc-cafion confefle they fear other men, and others that they love not other men,or that they contemn other?, but no man will acknowledge that heenvieiothers 5 there Is too much fharnein this, to be owned by any. The impucy and uicktdneffe is not lefle, it is a monftious wickednede fora man,to complaine of God, that he made the world no bttterjand yet fuch wicktd-nelle there is in fome mens hearts, but what is it then to com plaine of, and quarrel with God, that he hath made the World, or any part of ic fo well ? This the envious man doth.

An envious man cannot endure to fee others better then him-felfe,or to have more refpeft thenhimftlf. It is reported of Licinitts an intimate fami'iar \vhhConftantine tht Great, who alfo married his fifter, but fell off to be a defperate enemy a-gainft Chriftians, alledgingihis to be the reafon, becauiein their Aflemblies they prayed for Conflantine, and not for him. Envious men, whether they deferve refpec^ or no,yet if others have it, and not themfelves, they rage, and are mad.

There is no vice but hath fome kind of oppofitton to fome other,as covetoufnefle to prodigality^c. but Envy only op-pofeth that which is good,an 1 all good 5 thercfore there is no thing in it but cvil,and an univerfal evil. Gulidmuf Pariftenfis brings in Gregory, faying, That all the poyfon in the old Serpent is in this finne, as if it had emptied it felfe of its poy fon, and vomited it in this finne, fo much venome there is in it.

Is it not a very evill thing, that in mens opposition againfl what they fee others dcfire, they fhould give this reafon why it (hould not bt fuffered>b'. caufe if it be,thc greater part of the Ne ^fxiflJmet moftgodly people in all places will pyn with it>This brings jfijjf E ^\ to mind what I have read in Ecclefiafticall Hiftory: in the del •tritium Second Century, The Emperour Adrian would have built a tun rapt ven-Church for the honour of Chrift void of Images, becaofe fuch m * ci pr. dc was the cuftome of the Chriftians 5 but his friends difTwaded «W ccckC

him,

him, faying, If he did fo, all men would forfake the Temples ofthegods, and become Chriftiani. I tindinthat learned piece ot Voetm, Dejperata can fa pupa/w, a notable ftory of Ray-wer/jtf a Popiih Inqui hor, he<xciaims ag-tinft the Waldenfes, thofc poor men ot Lions fas he calls them) He fayes there was Setl&htretieo- never any more pernicious Se£ then that ; and I pray why > rum ab olimfu- He gives g. reafons ; Fir ft, That it is very ancient-, Some fay (Tays cum itMtitjn- he) it hath continued from the time of Sylvefter 5 others , from the ter quasmnts times of the Apo ft let . Secondly., It if f> gsnerall , there if fcarce ^Mwnon eft *"•> Conntrey but this bath got into it. Thirdly, whereat others are ] pvniaofior guilty of blajphemy againft God y upon -which they are abhorred , thefe yam paupeium dppedre to be holy men, they livejuftly , their beliefs of God it right) de lug&wM, in- they belitve all the Article! in the Creed , We canfiude no fault with bxtaecauftsj them either for their lives, or for their Vo^rine 5 onety they are a-

*'{"!* *r*a tern- &* n fl the Churcb °f fiome » * n wh * ch * he f eo ? le are read y to W™ lu^Sylvfai, with them. Thefc arc ftrange accufations ; for do not they alij quidamdi- thcmfelves make all thefe the figm of the true Church ? and ftwt 4 tempore y et are t hefe poor men fo vile , becaufe fuch things are found m y amongft them. Surely, it is Envy that imbicters the fpirks of ** njen aga'mft others 5 becaufe they fee in them thofe things i ter- which they cinnot but acknowkdg to be good, and herein ra tft in W* the great cvill of E«wy, that malignity of it, by which it cau-htcfeSo non ^ etn fa c h great contentions does appear, they are angry they ferpot '•> terti*, c ^ n ^^ no cv j]j j n cneff)j whereby they may get advantage a-quod otnnes &' ' . A • lit imit'onnate g ani " them.

blafi>hemiar*m The holy Ghoft fays, that envy if rottennefc to the bones 5 the jnDeumhwr*' fame learned man G*litL Parif. applyes this to fuch as arc r <m inducantt c hicf in Church and Common-wealth, who are as it were the bone*, the ttrengch, the fupport of the foci-ecus whereof they arc^E^, fays he, is often found amongft them, and it is rottenneft to th°m. This viie fin hath caufed a rot in many men of en>i-nent abilities and place*, who might otherwifc have done , fo be- niuc h fcrv'ice for God & his people in Church and Common-ne omm* de wea j tn : on j c j 8 a michievous iin. Takf away envy, fays Augu-- ft ine > and what is mine, you hav? ; frf^e avay envy, and what is yours, in Ibw?. We read Aftt n. ofBtfrmifc^f, that hee wssagood

jvniio/oromi-

»?nr«r, frmn famantm Ecc'efwn bhfibemant. Voet. veft>. cavfa pApaiut, I 3 fett-i

tlwn . & quoj mum eft> hibe) ; tolls im>idi*m 6 quod ttmm tft, ego habea. Aug. in Pfat,

man,

man, and full uf the holy Ghoft, and he was a man of a clea ving difpofi:ion, of an uniting temper, ver. 23. He exhorted them that with fall purpofe of heart they would cleave to the Lord: This man was tree from envy, for the Text fayes, when be had feen the grace of God, ha »>Jj glad : He rt j >yccd in , and bleflcd G^d fror the grace he faw in his Saint?. Vsyou envy for myfal^ lay« Mofcs ? I wOkld to God all the people of the Lord did propheftz. Mtfes was a fit wan for publike fervice , who was fo void of envy; No men are fo fit for publike employment as luch who can bies God that he is pleaftd to make ufe of others as wel'as, yea beyond themfelves. it was a good fpcech of that gracious holy, old Difciple Mr. Vod lately deceafed, 1-wonld to God fays he, IweretheworftMinifter in England; not williing hhnfclfe tvorfe then he was, but all Minifters better.

Ike fourth dividing Diftemfer 9 Paffion. rh*4. divi-

ding

PRov. 29.23. Anangrymanflirretbupftrife. Paffion is To op- ** r ' pofite to Union, that Prcv. 22. 24. the holy Ghoft would have us makg no friendship with an angry man.

Firft, this fire of anger burns alunder the bands of union, ' ] ' \ the bands of relation, as Nebudhadnezzars fire did the bands of the three Children. A froward heart cares not for any relad-ons.What makesdivifions between husband & wife, brother and brother, fervants and Matters, and Miftreflcs, neighbour and neighbour, but paflionate frowardnefia >

Secondly, this fire burns afunder the band* by which mens lufts were tyed up and kept injit fets mens lufts at liberty.The Jufts of meni hearts are like a bed of fnakcs in the cold 3 but the heat of pafllon warming them, caufts them to crawl and hifle. What a ftir would the Lions in the Tower make,and the Bears in Paris-garden, if they were let loofe / Paflion lets mens Li on-like lufts loofc. Philosophers fay of the inferiour Orbcs, that were they not kept j'n, rtftrained in their motion by the frimum mobile, they would fet all the world on fire: If our lower affe&ions, efpecially this of Anger, be not kept in and ordered by Rcafon and Religion, they wil fee all on fire. Paf fion

lion makes men and women to be lawleffe, boundleffe, care-Me.

Men know not what they doe in their anger ; thisraifes fuch a fmoak, that they cannot fee their way 5 the more cor rupt the heart is, the greater and the more noylbme is the fmokeraiiVdby thistle in the heart. Pur fire to Wet ftraw,and filthy fluffy oh what a filthy fmoke arife* /

Leu, 13.25. wereadofa leprofie breaking out of a burn ing ; ieldome doe nuns paflions burne^but there is a leprofie breaking out of thai burning, and what union can there be with fuch ?If fro ward people were dealt withall like the Le pers, (hut up from others, we mould nave more peace. Some men when once their anger is got up, they will never have done, we can have no quirt with them; this fire in them is like that of heljUnqucnchabb.Thedcg-dayts continue with them all the year long. Seven devils cah better agree in one Mary Magdakn)'then (even fro ward people in one family. If one ihould fet the B:akon$ on fire upon the landing of every Cock boat, what continuall combuftions and tumults would there be in the Land ? Thofe men who upon every trifle are all on a fire by their paflions 5 and what in them lies fet others on fire^do exceedingly diflurb the peace of thofe places where they live, thofc focieties of which they are. Their hot paflionscaufe the Climate where they live to be like the torrid Zone,too hoc for any to live near them.Chrift is the Prince of Peace^and the De vil is the Prince of divisions. Hence that exprtflion of the holy Ghoft, Ephef. 4,27. Let not the fun goe down ufon^our wrath, net? ther give place to the devil: you arc loth to give place to your brother, you will fay 3 What, fhall I yield to him ? you will not yeeld to him, but you willyeeld to him that is worfe, to the Devil. So you doe when you yield to wrath. There are divers other dividing diftempers that we (hall fpeak tOjbut for the prefVnt let us make ufe of the great mercy ofGod at Nafcbyt towards us that ytfterday we folemnized in a publick Thanks-giving; let us fee how we may improve this glorious work of God for the doling of our (pirits 5 the healing our divifionf.lt cah to us aloud to joynjoh let your hearts joyn. There are 12: Argument* in this great work of God^to perfwadc us tounion.

Firft,

'I he Evil! of our limes.

Firft, there hath appeared truth ot Gods pi eknce in this i.

his great work. Iwil/prMJetheeOLGrdyforthouhaftdoneit, Pf. 52.9. The Loi d huh appeared wonderfully, his naked arm hath been revealed , his right hand hath become glorious in power. Thoic who were preient (aw much orGodinthi* work. They ftnd ro us to give God the glory , ard all the Countrey about lend ttill to tell us how much of God they have feen in thi*.

But JbdJT 13 thit an argument for M to unite ?

Suppofe children or iervants were wrangling one with a- Anjw nothcr, were not this an argument to make them be quiet, Your Father is here > your Mr. is come > will not all be « hirt prefemly ? God is come amongft us, wee may fee the face of God in what he hath done for us, and (hall we be quarrelling before his face >

Bur 3. days before this great goodncfleofGcd, by fpeciall 2 . Order from the Houfe of Commons,there was a day fet apart to humble our fouls before the Lord, and to feek him for this mercy ihatnow we rejoyce in, & in our Humiliation was not this one great finne we did confcfs our divifioiu > did ws not then acknowledg that it were righteous with God becaufe of our divilions, to give us up as a pi ey to our adverfariei>Now then,have not ourdivifions overcom Gods goodncs,ltft Gods goodnefa overcome our divifions > Suppofe there had been a day of Humiliation fet apart to mourn under the heavy hand of God againft us in delivering us up into the hands of our enemies, as (throuh his mercy we have had a day of Tban^sgi-ving, toblefle him for cur deliverance from them) would not this (inn have been the matter of a great part of the comfeflion of allyourMinifters>Oh thedivifions that are amongft us! Thou haft dealt righteoufly with us. Our wraths were up one againft another, and juftitis with theeOLord to let out the rage of the Adverfary upon U8,& (hall we y«t continue in that after a mercy, which we have confeflTed might juftly have pre vented the mercy >(h ill we (HI be guilty of that * ch our con-fciences tell us would have been the burden of them 9 as the juft caufe of our mifery, if the Lord had come againft ui in his fore difpleafure>God forbid. Let not that evill now be found

in us 3 that would have galled our conferences, if mercy had been deny ed ui.

3» 3. We are delivered from being devoured by our enemies 5

fhalwenow devour one another? oh unworthy we of fuch a deliverance as this It went ill with us in the beginning of the fight, but Gcd looked mercifully upon us , his bowels wrought, if I come not in for their help. Thefe ungodly men wil devour my fervants ? howfomr they have been faire to fome, becaufe yet they have not attained their own ends 5 but if they prevail here, they will account all their own, and then they will begin to exercife that cruelty that yet hath not been heard of, but it (hall not be 9 my heart cannoc bear the cries of my fervants under fuch cruelties as I forefee. Do you think this was Gods end in delivering us from being devoured of our enemies, that we may be devoured one of a-nother? We read Ezel^ 5-3 3 4« the Prophet was bid to bind up a few hairs in hi? skirt,which was to fignifie a few of the people which were preferved from that common calamity, but after thefe were caft into the fire, and fire came forth from thefe to all the houfe of Ifrael. Polanttf upon the place hath this note, that grievous evils may come upon thofe who have been pre ferved from former common miferies 3 and thofe who for a while have been preferved by their contentions and divifions, may be the caufe of woful evil to other?. God forbid that this Text fhould be fulfilled in us.Let not a fire come from UP ,who yet are fo gracioufly preferved, to devour the houfe of Urael.

A 4 1 ?. God in this work of his hath joyned feverall forts of

iflftruments, men of feverall opinionsjhe hath made them one to do us goodj why mould not we be one in the enjoyment of that good >L«t the one part, and let the other part have their due honour under God, in the mercy God hath made ufe of both, and why may not both enjoy the fruit of this mercy to gether in the Land >

^ Fiftly, We were not without fome feares, left God (hould

leave us in the work of Reformation begun 5 but now God fpeaks aloud to encourage us 9 he tels us he owns the worke. Now what doth this require of us> A little Logick will draw the confequence, Hath God declared himfelf that he intends to go on in this work he hath begun ? Then kt us all joyn to gether,

The*Evillofour Times.

gether, to further it, to the uttermoft we can ; let us not cx-afperate the fpiritsof one another in ways of ilrife and oppo-fition, but let every one fet his hand and hand to this worke, that he may be able to fay, 06 Ion/Go</, thou that kjiowifithe fecrets of aD beans, tyovefi that upon thif great merty of thine , my heart was fa moved, that whoever I could foffibly fee to be thy mil for the furtherance of thif great work of Reformation, and that I was able to doe, I did fet my jelfc to doe it , and am refolved to Jpend myftrengjhandlifeinit. It every one did thus, oh what glory might God have from this mercy of his !

6iy. Whent^e Lordcomcsco us with mercies, and fuch great mercies, he expe&s we fhould rcpyce in them , and ring praife; but how can we fiflg without Harmony ? Prayer re quires an agreement. Mat. )8.19. // two of you fhaS agree on earth touching any thing ihtv (ball as\e , it (ball be done for them. Surely Pi aile requires agreement much more. Pfalms out of tune arc harih to the eare 5 diiagncment of heart is much more to the Spirit of God.

7. Surely when God hath done fo much for UF 3 it muft be acknowledged to be our duty, to fludy what facrifice would be btft pleafing to him,fome facrifice we muft offer: If there be any more acceptable to him then other, furely he deferves it no. If a friend had done fomereall kindnefs for you, you would be glad to know what might be moft gratefull to him, wherein you might tcftifie your thankfulnefs: Is thii in ycur hearts > Do you now fay, Oh that we did but know what is the thing that would be moft pleafing to God; what facrifice would fmel 1 fweeteft in his noftrils ! The Lord knowcs Xve would fain offer it, whatfoever it be. I will tell you, Ihalwe if Quid lay afide our divifion i, cur frowardneffe, that we would aband on onr contentions andftrife, that we would put on the bowels Qfrner-cieSsk-indnefle, kumblencflt of minde , meekgneffe, long-Buffering) forbearing one another , forgiving one another ; Ifanymanhaih a quant il againft any , even as Chrift forgave you , fo alfo do ye^ Col. 3. 12. And i Pet. 3.4. A meeke and a quietfflirit it in the fight of God of great price, it is much fet by , vo\vTtKK. ffal. 15.17. The facrifice of God, that which h in ftead of a) I fa-crifices, if a brol^n ffiirit. Our hearts have been broken cnft from another incur unhappy divi^on?, oh that-now they

S 2 could

could break one towards another in love and tendernef?!9tre would be a iacriflce more efteemed of God, then thoufands of Pum?i and ten thoufand Rivers of Oyle : Living mercy, and mdkjngbmbl) is preferred above fuch facrifias Micab 6.8.

8. S 1 /. God might have foder'd us together by the fire of his

tvrath, he might have made otir biood to have bttn our ce ment to have joyned our flinty hearts together; but it is 0-therttife, God iecks to draw us to himfelie,, and one to ano . ther by the cords of love, the allurings of his mercy.

g. Nimhly, u hat can have that power to take off the fowr-

neiTeol mens fpirits like mercy 5 the mercy of a God > fiirely if any thing poflibly can fweeten thtm 9 that muft needs do it. W' read i Sam. 11. H 3 12, i j. a notable experiment of the efficacy of mercy to fweeten mens hearts. After Saul had (lain the Ammonites , fome of thebofterous fpirits would have had him to have (lain thofe who formerly had rejected him ; but mark 5d«/;anfwer 3 ver. 13. There (bt8not a tnanbeput to death thif day : Why ? For this day the Lord hath wrought fdvation in If-rael. Though Saul at another time was a man of a harfb and cruell fpirit, yet now mercy fweetens himjthat which he was one day by the fenfcof mercy 5 that mould we be not only in theday of our Thankfgiving 3 but in the courfe of our Jives. When falvation came to the houfe of 7'itcheas> O what a fweet temper was he in 1 Behold, hdfe of my goods 1 give to the poore, and ifl have wronged any one , 7 reftore foure-fold. Salvation is this day come to the Kingdome 3 O that alJ we had hearts to fay. If wee have wronged any 3 wee will reftore ; if wee have Wronged any in therr nameSj by word, or writing, any way, we will re ftore: Mercy and love calls for mercy and love •, if we were in a right tune, there would be a fympathy between the bowels of God and ours; as in two Lutes 3 if the firing in one be wound up to be anfwcrable to the other, if you then ftrike one fti ing, the other will move though lying at a dift-ance : Now Gods love., Gods bowels move, let our love, our bowels move anfwerably.

i^o. 10. God (liewes that he can owne us notwithftanding aU

our infirmities: Was ever Kingdome in a more diftempered condition then ourg hath been of late > and yet the Lord hath

owned

'I he will of our Times.

owned us : Why fhould not we own our Brethren, notwub-' (landing their infirmities > Why fhould our divilions cauie u f to cat* offone another 3 Teeing our divifians hem God huh not provoked him to call us off?

n. Is ic not in our defiree, that this great Vi&ory might i , be purfucd, thit it might not be loft, as others fin great part) have been > Surely it cannot be purfued better 3 ihtn to ukc this advantage of it, to unite our felves more together then e-ver we have done. This would ftrike as great a terror into the hearts of our Advei fades as the vi&ory hath done.

Laftly, we had netd take hetd of breaches , left God fhould 1 2. be provoked to change his adminift rations toward as; if there be fo much choller in the ftomack, that fwee t meats are turn ed into choller , it were juft with God to come with bitter and fowr pils to purge out our cholltr. We read Jude> ver. 5 . The Lord faved the people out of the land of Egj-pf, yet ai ter-ward hedeftroyed them that believed notjtheLord hath gran ted us a great (alvation from our Enemies 5 who would have brought us i«to Egyptian bondage. We have been finging the fong of Mofrs , we have been praiiing God according co that, Afoc. 15.3. but let us take heed that yet God be not provoked againft us, for we are not out of all danger; as they by not be-lieving, fo we by not agreeing, but contending and quarrell ing may at laft be deftroyed. You know how the Lord of that fervaot to whom i oooo. talents were given, tooke it, that he fhould prefently go to his fellow-fervant who ought him but: a hundred pence, and lay bands on him, and tal^e him by the throat, and fay 5 Tay that thon owe ft, and caff him into pr//o«. Mar. 1 8. 28. If men be not mollified by this mercy 3 they will be hardened, they will ufe their brethren worfe then they did before , the rather 3 becaufe they would declare to all the world, that they make no fuch interpretation of this mercy, a$ that God would have them have further tender regard towards, to feck union and peace with , to beare with or yceld unao their Brethren more then before ; it is not unlikely but tc mpution may be (uggefted to do fome aft the more againft ther,j 3 either now or within a while,to wipe away any concur of any uch an interpretation of this £raci ius woik of God for u.*. But thofc who are of gracious & peaceable fpiritSj mould ukt the

hint

J 33- . • Heart- divifions

bint of this, andgoe toalltuey know, who have been at di-ftance one from another, of whom they may have hope to doc good,andfetkton.olline their (pints, to know what it is they haveoiieagainft another, what prejudice what hard thoughts have been entertained by them, and by all raeanes they are able to remove thfm, that fo we loving & delighting in one another, the Lord may love us, and delight in us 9 and (hew mercy to us yet more and more.

CHAP. XIX.

"- neffthVividin^ft,^r(Rigidneffe',)thefe X fh, Rafbneffc, *™ g dl the jwemh , mifulnefft 5 the eighth, Vnconfiwcy.

Rigid, harfh, fowre, crabbed, rough-hewn fpirits are unfit tor union 5 there is no fweetneis , no arniabknefg, no pleafingnefle in th^m, they pleaic themfelvii in a rugged au-„ tferencfs, but are pleaiing to none die in all their ways, they

will abate nothing of their own, nor yeeld any thing too thers : thisisagainfttheruleof the Apoftle, Eom. 15. 1,2, 3. We muft not pkaje our felve/^ but kt every one plcafe his Neighbour for bU good to edification ; and this, according to the example of Gbrift 3 who plea Jed not himfelfe. This ig the duty not of weake men only 9 who had nted pleafe others, becaufe they have need of other?., but ver. i. thofe that are ftrong ought not to pleafe, themfeiveSj but feek to pleafe others: Men who are of auOere ipirits affc&ing a gravity which turns to a dull, fallen, ffcrn-ncdtf, they think it to be the commendations of the ftrength of their fpiritf, that they can carry themfelves as they doe to wards others, feeking altogether content to themfelves with out any yeeldablenefs to others-, no, that is but lightneffe and weaknes in men , they are of a mere ftaid and fh ong temper then to do fo:Thefemen by their wifdome do very much linn agahift the wifdome of the holy Ghoft in this Scripture 5 yea, and againft the example of Jefus C^rift, who as in his whole courfe manifclkd tcndernef* 5 gcntlenefs, aff-sblenef?, ami?.b!c-nef« towards weak ones , who were infinitely'baiCAthhirn, and here is fdt forth unto us to be one who pleaicd not him-; far from this rigid harfh temper: Thofe (words are not

of the btft tempered mecall who will not bend but ftand i\\ft\ but fuch as yecld and bend with uirft eale, and ftand ftreight again 5 neither aretho(e difpofitions the btft, whoaretheftif-feft 5 but fuch a* are moft yeeldable, and yet ftand ftreight too. This harfh and rigid <pirh tmkeg mens gifts and graces to be very onufeful. When Plato faw Xenocrates of an aurhre rigid temper,hcadvifed him to facrifice to the Graces, that he might have more mlldnefle, fearing that other wife his parts aad learning would be unprofitable. The Jews obferve upon Exo. 25. 3. That ho Iron was in the ftuffe of the Tabernable 5 rigid iron fpirits are very unfit for Church work. Levit. 17. 7. They (ball no more feicrif ce to Vcvil/s : The word tranlbted De- DTJJtP vils, fignifies rough ones jOe vils Jiad their names from thence; this is the name of a Satyr, Ifa. 34. 14, The rough one. The Spirit of God is a Dove-like i weet fpiric, but the fpirit of the Dcvill is a rough harlh fpirit, the fpirit of a Siryrv Prsv. 11. 17. He that it cr«e//, troubleth his owne fafb. That word here tranflated cruell 5 the Sepcu^g'T^t elfeyyhere tranflates it by a word that fignifies rigid, tViffe^ «pg^, Jer. 50.14. Men of fach tempers are very trcublcfome to ttiemfelves, to'their fami lies, to all with whom they converfe : If a Smith would joyn twopkcesofiron 3 hemuftfirftfile thern^or beauhem fmooth: If the Joyner would joyn two pieces of-wood, he muft plain them: Except our fpirits be filed 3 beaten fmooth, or plained^ they are unfit for joy ning.

Thejixth dividing Difter/ipcr^ Rafbnefle. The <?. divi

ding diftcm-,

ACts 19. 36. 'Yeought to be quiet, and do nothing rafbly. Doing per thingi rafhly, and quietneffe, are oppofcd. I. Raflineflfe makes men engage themfelv^s fuddenly in bu-fineife, before they have examined it well .-This caafes much trouble, for if a man be engaged he lies under a tern ptation to goe on in it: As 2 Cbron. 25,9. When the man of God came to Amaziah , to take him off from a bufinefie he was engaged in$ O but fays he, what (hall I do for the hundred Talents I have given out alreadyHhm many anfwer to the truth of God that

would

would take them off from whai rti y are engaged in, but \khat (hall I do tor my crtdit thai lyts eng -g-d >

2ly. RalhnefTe caufts men tuddtnly to provoke others 5 whereas did they coniider what ill comeq ).~nces wight rome oiitj they would forbear. Rafamen qu?ckly uk, t»."ld of the fword oi Juftice to hack and hew , they h^i \ tru; wluc they do is according to reafon : buc they do not wifely weigh thingiinthe balance of Juiiice, Ruucmber, ]^ft : c* h.» h a Ballance as vvt-ll as a Sword. Prov. 29.11. y4 /oo/t uttereth All fcij tf/fl</. The Sept. tranflate it 6c^or, utters .*ll his anger. Raft ^° 0 ^ 8 ^ uttering their anger 3 fuddenly cau(e great (Hireand trouble where ever they come. The Hkbrew word ifut iigni-fics a foolj and that which fig«ificg iuddcnly , rafhly, is from the fame root.

317. When peac? fometimes is even concluded^ and there is great joy in hope of a comfortable agreement, rafhatffe will (uddeniy break ic without any due confidcration.

O that that promife 7/4-52.4. were fulfilled among us. ?he heart ofthz raft (ball widerftjnd knowledge. Ra(h men think they prelendy undetftind all that is knowablein fuch a buii-finefTe, and thence prefume to make fudden determinations ; but as ovcr-halty digeftion caufes wind, and brings much trouble to the body ; fj over-halty rcfulutions to mens fpi-rits and to focieties.

lie fiventh Dividing Vifttmper, Wilfulnejfc.

! Think I may fay in moft men. Will is the axletree, luft and pallion? are the wheels, whereupon almofl all their actions arc carried : Where there is much will, though the thing be little about which men contend, yet the opposition may be great; as a little ftone thrown with a ftrong arme 3 may take deep imprcffion. It is a dangerous thing to have mens wills ingaged in matters of difference^ is eafier to deal with twen ty mens reafons, then with one mans will: A man of awilfull flout fpirit, fhncis as a ftake in the midft of a ftfeam y lets ail pafleby him, but ht ftands where he was j What hope can there be of union, where there will be no yielding > qne mans

1 he evill of our 'Times.

will raifeth another*, fee will to will they may dafh one a- « gainft another, but not like to clofe, to get into one another. A wilful man thinks it is beneath a wife man to alter his wayj yea, it may be he thinks it a dishonour to the truth, that both be, his profeflion , and the honour of God fhill fufFer by it j when a ftubborn felf-willcdnes is taken for a right conftancy and fetlednefle, it is very ftrong in men •, but let us cake heed of this j it is no matter though we go back from our former aflertions, fo long as we go forward to the truth. Luther was called an Apoftate ; I am fo, fays he, but it is from errour to truth. Many times ftoutne/Te of fpirit comes from weakened rather then ftrengchjthereis not always the greateft ftrength of judgment where there is the greateft ftrength of will : As a mans judgment that is without prejudice is very ftrong , fo a mans prejudice that is without judgment ii as ftroag : The dulleft horfes are not always the moft eafily reigned. / kriow and am perfwaded, fays the Apoftle 3 Rom. 14.14. many men are perfvvaded before they know •> thofe who are perfwaded be fore they know, wil not be parfwadcd to know. Mens wills will not fufFer their underftandings to confider ; if they doe coniider , they will not fuffer them to be convinced ; if they be convinced., they will not fufFer them to acknowledge that they are convinced.

It is diftionefl for a man not to give in his Bond when the debt is paid 5 fo for a man not to acknbwledg himfclfe con-vinced 3 but ftand out againft the truth, though his confcience tels him it is made clear to him. Let men lay down their wils, and there will be no hell, t &yet Bernard : So fay I, takeaway Cefet mens wills, and contentions willceafe. Scaliger ttls u? 3 the vs/m nature of fome kind of Amber is fuch , that it wil draw to it er ** i felf aUkind offtalksof any herbe, except Btfiliskf , an Herbe Bern * called Capitalit , becaufe it makes men heady 3 filling their brains with black exhalations : Thus thofe who by the fumes Scalig.excert. of their corrupt wills , are grown headftrong, will not be '4°. num. ix. drawn by that which draws others.

But this charging men of wilfulnefs is prefently catched hold of, in an abufive way; if men wil not yeeld to what fome conceive to be right, prefently they are charged with wilful-nefle and fiubbornncffe, they do not fee becaufe they will not

T fee 5 i

fcej they are not convinced, becaufe they will not. We who differ fo much from others in things that others thinke to be clear , (hould take heed how we charge others of wilfulneflTe who differ from us : As it is difhoneft not to give in the bond ivhen the debt is paid , fo it is a cheat to require the bond be fore the debt be fadsfied : Men may think, and give out, they have done enough to convince men , when indeed upon exa mination, it will be found to be nothing, or far thort of fa-tisfying the reafons that are againft it if they were their own. B it when a man may have peace in his confciencc, that what he holds or does, is not through wilfulneffe, but conftancy of his love to the truth, I (hall fpeak to prefently.

i

The 8. di- The eighth dividing Diftetnfer 9 Vnconftancy.

(temper.

F a man had an art to change his face every day, to feem fometimes white,fometimes black,fometimes ruddy 3 fomc-dmes pale, fometimes hairy, foraetimes fmooth, fomedmes old,foinetimes yong 5 how unfit were fuch a man for fociety > this which men cannot do in their faces, they doe in the un-conftancy of their fpirit?:As our affeftions and determinati ons muft not belike the Perftan Decrees, toadmit of no altera tion, fo neither muft they be fuch as the Tolonian laws are,w cfl (they fay)laftbut3« day* : When a thing is fo brittle, thatit breaks as foon as you meddle with it, how can you make it joyn?th«re muft be fom confiftf ncy in that w ch you would fa-ftcn to another thing 5 when mens fpirits are fo fickle, that a man cannot tell where to find them^how cantherebeaclofe> O how much are men now differing from themfelves,in what their thoughts of men andcarrbge towards them hav^been, though the men concerning whom they thus differ remain the fame they were> yea the fame they appeared to be long flace, there was fwect agreement in afft&ion, loving embracemcms! r« joycing in the prefencc of one another, and yet nothing is known in thofe from whom their hearts , countenances and ways are alienated^ &c. more then formerly was: not diffe rence in judgment, that was known before: Such a change of fpirits and carriages in hodly men one towards another hath

appeared,

» T he evill of our Times. ^ 13 9

appeared, as never appeared in any age fince the world began.

A great deal of ftir there hath been more then formerly, & yet Adv.Haeref tt.

what arethefernen otherwise then they have bin many years $.tom.2.epift

finc€> Were I to fpeak to wicked men , to charge them of the a , dacrf - An f«-n c !•/-•• r iii r c L. r •!• Qxcnuriani*

unconftancy of their fpint*, i would make ufe ot that fimili- ras

tude I have out o{Epifhanm> who fpeaking of the Je&es deii- ^ fi 7 & T w ring the coming of the MeffiM , but when he was come, they *£> « ^/, s-hated him, They were ( fays hee ) in this like mad dogs, rphofi'ft f *' glaver wpo« mew 3 <w/ ^e« ^ife anddtvour them. But becaufe 1 fpeak to many of the Saints, I hid rather ufe a fofter expreffi-on , more futable to the honour that is due to godly men 51 compare them in their unconftancy towards their brethren which hath caufcdfogreatdivifion , to the fweetnrfli of the, ayr in a fair iun-fliinc morning, oh how does it delight the traveller when he goeth forth I and truly fuch were theferene countenances of our brethren towards ii8 3 but within a while the clouds over-caft, the sky looks lowring, gufts of wind a-rife, yea thonder-bolts of terrible words flye about our earts, and the flafhes of their anger ftrikc upon our faces.

Tant* ne ammit ceeleftibus ire.

Uncpnftancy is evill, and a caufs of divifion : StoutnerTe is evil, and a caufe of divifion:A man muft not be one thing one day, and another another day;not liks a weather-cock., carri ed up and down with every wind; neither muft he be wilfull and ftout, not like a rufty lock that will not be ftirred by any key. Now then 5 how (hall we know when a man is neither fickle nor ftout? For except fome rules of difcerning be gi-ven,this temptation may be before meJ muft not be fickle^un-fetled,and unconftant 5 l will therefore ftifly ftand to maintain whatlhaveprofeffed.

You may know whether your fickleneffe be avoyded by trucfetledGonftancyoffpiri^orbyftoutnefre^ by thefe five nous:

Fir ft, true conftancy and fetledncffe of fpirit n got by much H ow ro'kaow ^prayer and humiliation before the Lord 5 Eftablifime Lord whether we with t h)free fpirit 5 unite my heart to ft are thy Name. When a f- avoicl cur ter thy heart-breaking? 2nd melting?, andheart-cryfngsand fi c k] cncfleby pouringi forth, Lordjbew mee wbat thy will it in this thing, fat cy^or^y mtejromtnifcarrying, let me not fettle upon any errour inftead of ftoutncfi-fw:

T 2 the nc-tcs.

the truth, but what it thy truth faften my foule in it 5 that what ever temftatiorif come, I may never be taken off from ft, Tell God in Prayer what the thing is, and what hath perfwaded thy heart to embrace ir, open thy heart fully to God in all thy aimes 5 and if bv this meanes the heart be fixed , now it is delivered from fickleneffe, and not fain into ftoutnefle. - 2iy. Where true conftancy is attained by the Spirit of God,

and not by the ftoutnefTe of thine owrie , there is exercife of much grace, and growing up in grace^as faith 3 humilhy 3 love, meeknefFe, patience, &c. i Pet. 3. 17, 18. Take heed ye f&U not from your fiedfaftneffe., but grow in grace and in the knowledge of our Lord and Saviour Jefm Chrift. Hearts flout and wilfull are dry ard faplefle.

3 J y. If the more a man hath to do wich God, the more fet-Icd he is in his way; when he hath the moft full converfe and fweetnefie of communion with God, he is then the moft fully ietled, fadsficd, tfhblifh&l in fuch a truth , which he before conceived to be of God.

Many men are very ftiffe and wilful 3 unmoveable when tfuy

have to deal with men,they feern then to be the moft confident

men in the world; but God knows 5 and their confciences

know 5 when they (blemnly fet themfelves in the prefence of

God 3 and have the moft reall fight of God, and have to deale

moft immediately with him , then they have mf-giving

thoughts 5 they have feares that things may not prove fo fure

as they bore others in hand they apprehended them to be:

Bat if Gods prefence and thy dealings with him confirms thee

in this 3 thy confcience may give thee an afTurance, that as

thou art not tickle and wavering, fo not ftout and wilfull.

4, 4*y. When there is a proportion in rnens conftancie 9 if a

man berefolute and conftant in one thing 5 but very fickle

and eafily turned afide in others, there is caufe to fufpcft his

conftancy is rather from ftJrFnefJe then from grace; far grace

works proportionably through the whole fotile 3 and in the

whole courfe of a mans life.

^. 5*7. If the more i call the prefence of death and judgment

appear to a man 3 the more feded he is in that way $ this 1 ike-wife may be a good evidence to him, that his fetlcdncffc in fuch a way, is right.

CHAP.

i

The Evill ofonr Times.

CHAP. XX.

The ninth dividingViftemper, A flint of jealoufie. The tenth, A The ninth di fflrit of contention. The eleventh, Covetoufneffe. ftemper.

The twelfth, Falfeneffe.

ENvy, ftrife, railings, evill [urmijings, i Tim. 6. 4. Strife and evill iurmifmgs are neer of kin. If contentious men can get nothing againft their brethren, they will (krmife there is iomething ; if they can find nothing in their actions to judge, they will judg their hearts ; if there be nothing above-board, they wil think there may be fomething under- board; & from Juftiiu eft O c-thinking there may be fomething, they will think it is very '"'^ likely there is fomething*,and from likely there is, they will conclude there is , Surely there is fome flot working. But this is againft the law ot Love, for it thinl^eth no mill ; all the good that they fee in their Brethren, is blafted by their fufpition of re. TtrT.Apol. evil. Love would teach us rather by what appears to judg the c> *• 'bcft.of what appears not, then by \vhatappearcs net to-judg „ d .. the woift of what appears. Sufpiiion is like fome jelly ftuffe ex'fchoSftic^ that is got between the joyntsjif the bone be out of joy nr,and au'icm founts any jelly be got in, though it be but a little Toft ftufte. it will e{pr*cepto mi-hinder the fetting of the bone. 1 confefs in thefe timcs^btxaufe ^ we have been fo extreamly deceived in thofe who have been t> fed inpublike place, in whom we fomuch confided, there is a great deal of reafon that we fhould be very wary of m:n, and believe ( till v/e have very good grounds of confidence ) with D . trembling. I remember Mdchior Adzm In the life of Buchdce- / rwf, tels of a witty couniel of his to his friend Hubnerut , u ho rj. being to goe to the Court to teach the Prince El<r^o;s chil- fa'nper... drcn 5 at their parting, 1 will give you, fays he 3 one profitable / )r ^ : /''« fitum rule for your whole life^he liifening \vhat it fliould be : I com- ef * a *™"-* n mend(fa\ih he) loyw the faith of the DiVJHs: Ae which Hhhie-rtff wondring, Ta^e heed (faye» ht}h6wycutrnft any at the Court, ,. beleeve theirpromifes but warily, but withfeare ', you may fcare they ^-^ich.Adam. willntver come to any thing. But in the mean time vv hile wc.are in vic 1 r thus fearful of one another , while we cannot truft one ano- tlioicefi -thcr, we cannot joyn one with another. I have read of Cam-

Heart-divijions

Si morbs aliqm laborer et) tile-rareiur> mafcx-tum parreret'ift difficult er ante pariebati fact. Urn affequere-

P. Fagiusin Numb. c. 5.

b}fes 3 he did but dream his brother (hould be King of Perjta t and he put him to death. Miny amongft us do but dream of men, with whom our hearts are not, that they have fo^e plots working, and how do our fpirits work againft them? Groundleffe jealoufits arife from much bafenefs in our owne hearts. Thole who have no principle of faithfulnefle in thenv-felvef, are (ufpitious of every one 5 bat as for thofe who fuffer cau felt fly, in this thing let them be of good comfort, God will reward them good for what evill they fuffer. Wee read Numb. 5. 28. that it a man were jealous of his wife, fo that he brought her to the tryall by drinking the water of jealoufie; if fhe were clear, fhe mould not onely be freed from hurt by that water, but fhe mould conceive feed,if fhe went barren be fore, rhe Lord would recompenceher forrow and trouble fhec fuffered by her husbands fufpition of her. And Pauluj Fagius upon the place, fays, the Jems had a tradition, not only that fhe [hould conceive, but it (hould be a man-child 5 if fhee had any difeafe, fhe fhould be freed 5 and if (he brought forth be fore with difficulty, ftie fhould bring forth now with cafe. Le^c not men therefore who are of publike ufe, having their con-fciences clear, yet becaufe they are under fufpition , throw offall in an anger:Such a temptation many lye under, but let them know, this temptation cannot prevail but upon the di-ftemper of their heart?, the exceeding finfull frowardnefle of their fpiritSithey [hould truft Qod with their names, their t-fkem, their honour, and go on in their work. The only way to deliver themfelvcs from fufpition, is their conftant indu-ftry and faithfulnf ffein all opportunities of fcrvice God puts into their hand* 3 and with the more qutetneflc of fpirit, with the leffe noyfe they go on, the fooner will the fufpitions they were under, wafh offand vanlfh to nothing ; God will make their names break forth as the light; thofe weeds having no ground to take root, will wither and dye away.

The tenth di (temper.

The ttn\h dividingDiftemper, A fpirit vfccnttfltion.

AS in fome there is a ftrong inclination, a vehement imfe-•tw to whoredom,which the Prophet cals affirit of'whore-dome 3 fo there is in others a vehement ftrong difpofition of

heart

The Evillofour Timef.

1-43

heart to contention ; thefe have a fpirit of contention 5 thefe arc like Salamander s t who love, and live in the fire.Tbey thirft after the waters oiMaffab and Meribab , their temper is fuch, as if they drank no other drink then \\ h« Was bre wtd of thofe waters 5 Contentions and ftrifes, that are as tedious to other men as death, are their delight, they are raoft in their element when they are over head and ears in them. A contentious fpi-rit will always firid matter for contention. Prov. 26. 21. At coals to burmngcoals, and wood to fire, fo if a contention* man 19 kjndlc ftrife: they are ready to put their hands to any ftrife they meet with : yet Yrov. 26. If. Hee that medleih with ftrife belonging not to bim> if like one that holdeth a dog by the ea re/. M *-ny men have no mettal in any thing but contentions j like many jades who are dull in travell, they have mettal only to kick and to play jadifh trick?.

If thou haft any fpirit, any zeal and courage, it is pittyit (hould be laid out in quarrels;referve it for the caufe of God, to ftrengthen thee in contending for the truth & the publike.

The eleventh Diflem^er^ Covet oufnejfi* The 11. di

(temper.

THis is the root of all evill, then of this;there is no greater plague to friendship, then defire of money, faycs Lsliw Peft tifud Cicer. A covetous man is witty to forefee wayes of gaine, i and he is ftiffe in holding faft what may be for his advantage. 1n Yet know what a ftir Demetrius and his fellows made in EpJbe-ftu when their profit was endangered, they had rather ftt ail in a tumult then let their gain go. i Tim. 4.5. Envy, ftrife Bai lings, e^c. ferverfe diluting/ of men of corrupt minds 3 deftitnte of the truth >fnppofin£ibai gaine is godlinefle.. How will fonu cb* j eel: again ft men, & withdraw from them, deprive themfelves of the benefits of the gifts of God in them, of much good they have heretofore acknowledged they have got by them 5 & all meerly to fave their purfes, & that in a poor ped'ing way? What a ftir hath thts Me urn and tmm made in the world > The fwectnefle of gaine amongft men is like honey caft amongft Beares, they will fight, rend and tear out one anothers throat for it. They that will be eich , fall into temptations and a fnar? 9

*44 Heart-divijions

Cur

-Mb m«ijr/.rro»«. //«n Demand v v nen dlv iHons aro(e in Germany upon Imfor; Doftrine, ilia befriapecu- n^n ofr bafe covetous fpirits, judging Luther by themfelver 9 thought that Lwfcer made all this ftir to get gaine; Why fjbere-f 0 ™' * ayes one ^°.>' OM "of jjop ffce w^;/ OTOM^ with gold or filvtr ? Another anfw ers : OE> tfcw German Bevft cares not for money.

The 12, di- The twelfth dividing difte mfer 9 Falfeneffi.

Othing more firmly unites and holds together the Com-^non-wealth then fidelity, fayesC/cero. Truthisagir-comi- die. ^/ and therefore , having your loynts girt with truth , Ephef.

net, quam fides. 6. 14. Truth binds, and Falfenefs loofenr. The Apoftle, Epb.

Cicero. ^. 25. exhorts to fut away lying , and every man to fpeak^truetb

to his neighbour , upon this ground 9 bccaufe we are members one of another. The Roman/ eiieemed fo much of truth for uni ting men into focietief, that they built a Temple to it 5 as to si Goddeffe ; in which Temple all Leagues, Covenants., Truces, and important bargains were made, which were fo religiouf-ly obfemdj that whofoever brokt them, was held for a cur-fed, damned creature, unfit for humane focicty. Rom. i. 29. Full of envy 9 murther 3 debate, deceit, malignity. A man were better be true to falfe principles , then be falfe to true ones.Thofe who are falfe, are alfo mifchievemsithey care not what mifchief they do to any, fo they may but uphold them-felvei 3 and repair that credue which formerly they had , but now through their bafe falfenefie is crackt , and if they have wronged any by their falfneffe 3 they &ek to keep fuch downe, if not to ruine them 5 fearing left their falfeneffc (hould here after be revengecf:and if they cannot get them down by force, they will feek to do it b^ adding yet more falfenefle , by flat tering them whom their hearts hate, and would gladly ruine. That Scripture 5 Prov. 26. 28. is very remarkable forthi?, A tying tongue bateth thofe that are afflitted by it ; and a flattering mouth workgtb ruine. P/tf/. 72.14. Hefball deliver their foule from deceit and violence. It mtn who are falfe cannot compafle their

ends

*

The EvittrfoHr Times. 145

ends by deceit they will feeke to doe it by violence: God hath his time to deliver his Saints from both. fmt J

quicklj.

CHAP. XXL

Dividing Prtfiices. Thtfirft, Tfa TraMce of the Tongui. The i. DM.. TktfcconA, Ntedlefft Dijputtt. ding pradicc,

the praaice oi

Rovoking bitter language,is a great divider: An evill tongue * Scripture is compared to fwords, Arrowes, Razors, to poyfon of Afpes, fire, yea to the fire of hell, which fets all the world on fire, to wild beafts; it is an unruly member that cannot be tamed. When a Philofopher faw two women of ill fame talking together, he faid, By this fpeech the Afpe takes in Ko fermcne poyfon from the Viper, which it feems was a proverbiall fpeech dfpidem i w-in TtnutltAn time,he inveighing againft Marcion the Heretique, P era f umrc ve ~ Let the Heretique, fayes he, ceafe borrowing poyfon from the S/w r tttatc Jew, according to the Proverbe, the Afpe from the Viper. Hxretices I

Many men of moderate fpirits, if let alone, yet meeting with Judao A$>k, men who tell them ftories,and fpeak ill of thofe men that here- W od *'«»*j tofore they had a good opinion of, yet now before they have ™f*** mutl

it i !•!"• • \ ' •£ VCTKTlttttl*

examined what the truth is, there is a venome got into their T ertu j t C01 fpirits before they are aware, their hearts begin to be hot, and Marcion, lib,£ to rife againft thofe men they hear fuch things of,their thoughts cap-8. are altered concerning them, their fpirits alienated,breaches are made, and men who are innocent wonder from whence all comes. O take heed of thefe men of evil! tongues, efpecially at your tables, for while you are warme with mirth and good cheere, you are in greater danger to take downe the difcourfe of fuch as are at table with you, fome poyfon may get into your I fpirits, and you not think of it. Saint Auztijiint could not en» i dure fuch guefts at his table; he caufed therefore thefe two ver-j fes to be writ over his Table, it were well they were ^over fome i of yours.

guijquu AtnAt &Ri* abftnium rodtrr vitatv, Hanc mtnfum vttittm wverit ipftfifa

V To

contra

i

To fpeak ill of the abfent forbeare^ Or elfe fit not at Table here,.

But if men of evill tongues doe fo muck hurt to men of mo derate fpirits, what hurt doe they doe one to another ? when two or three, or more of them meet together, having all of them bitter fpirits and evill tongues, what hot burning venome doe they infufe one into another, inflaming one another with malice? That proverbiall fpeech, «?<? » ^ $&•),*, o$i v J ? d~ KKvxyivtosTcu 3 is true of thefe men ; if one Serpent did not eate another 3 there would bee no Dragon- by taking in one anothers poyfon, they grow to bee fiery Dragons, fly ing up and downe from place to place with their fiery itings,

'Dettroj) 0 Lord^ and divide their tongats. for I hwefeenvi, clence and ftrife in tht City, TfaL 45 9. The fame letters in the Hebrew word that is to fignifie wbum a word,, is alfo for pe /?#, the plague; an evill tongue hath the peftilence in it.

The whifperings of an evill tongue caufes divifions, Ron*. I. 2^0 Full of gnvj, deb ate > maligmtj t Vohifpcrers, ^ £'or. 12, 10. Debates , envyingt, wraths, ftrifes, wktjperings. Many of fidltng, paltry difpoiltions, goe up and down whifpering, they fpeaji very fecretly to you ? you muft tell no body by any means, and yet themfelves tell it to a fecond, a third, a tenth, and any one they meet with, with whom they delire to ingratiate them felves, and to every body they fpeak, yet ftiil they muft tell no body; they doe not love to be brought forth as the authors, they tell you as a friend, what they heare; and thus carrying tales up and downe in a fecret way, they doe what in them lyes to blaft the names of their Brethren; jealoufies , fufpitions, envyings, difpleafure, anger is raifed, and the parties againft whom ail this is 3 wonder what is the matter, they being no waves confdous to themfelves of any mifcarriage towards ftich from whom they finde fuch ftrange carriage ; at laft fome nibling whifpering Moufe is fouad to be the caufe <of all

Thefe whifpering Tale-bearers have fuch aa art, as to cauie what they thus fpeak in fecret to finke very deeply into mens hearts; They profeffethemfelves very forry for what they teli you., but it is too trw? b and with a deep figh they mifchiefe their

The Evitt of our Times.

Neighbour ; Et fie cum vulttt mtfto procedit maled&io, But let men take heede of them, for they ftrike , they wound them as much, if not more, then they doe thofe againft whom they fpeak, for they know riothing of it ; and though theyfuf-fer, yet they doe not finne ; but you may not only be troubled^ and that caufelefly (it may be) and for nothing lofe the fweet-nefTe of your love to your friend, and the enjoyment of his to you ; but withall, you may entertain finne into, your heartland fo be wounded. Prov.i$.%. The Words of a tale-bearer are of wuf*»di, ani they goe doftne into the inner mo ft parts of the belly ^ beware therefore of 'Inch. Prov. 20. I?. He that gotth ab(.ut a* a tale-bearer re vealtthfecrett, therefore .medMe not with him that flitter eth ftith hu lippes, Hee may come glavering, and fawning, and fmiling to you, as if he accounted you a fpeciail friend, and therefore would not tell every body; but meddle not with him ; if you (hall hug and embrace him, you have re ceived a wound even in the innermoft parts of the be'ly. Pror. 26.20. Where no tyoidu there the firg gotth out • fo where there is no talebearer rheftrife ceafeth*

<T>rov. 1^.28. A whtfyerer ftpertteth chief e friends. Thofe who have lived in entire friendfhip many yeares, fometime by fome whifpering woman, have their hearts very much e-ftranged, the beauty of their friendfhip darkened, and the fweetneflfe of it almoft loft.

Whifpering tale-bearing tongues is the caufe of ftrife, take heed of it : And fo is a cenfuring tongue : I can compare this to nothing better then to a candle, whofe tallow is mixed with brine, as foone as you light it , it fpits up and down the roome : Thus many have fait brine in their fpirits , which when they get a little knowledge , they fpit here and there in hard and bitter cenfures, which are exceedingly provoking to the fpirits of men; though the cenfures fhould prove true,yet the mixture of fo much fait brine in them, cannot but exafperate & caufe mens hearts to fret ; but much more if they prove to be meere flanderers. -fer.p 4. Tal>c je heed every one of hi* neigh bour y and tr ft ft ye not in Any brother, for every brother mtt fit" ttrly fupplant, and every neighbour wMwalke mth (landers • and c. 6 2& They are all grievous revolt ers^ walking Vcithflandgrs ; they an brafle and irorij they are a& corrupters t And yet more.'if

V 2 this

this be a raging tongue, H&f.j.i6. Their Princes fkaB fall by the jword.fo the rage of their tongue. Difcontents rife high, firft by too much liberty of the tongue, then higher, by the bitter-neffe of it;, but when it comes to the rage of it, by this many times they rife fo high, that great men, yea .Princes come to fall by the fword. There is a ftory in the Tripartite Hi ft or} of a Ghriftian who profefled he had beene feven and thirty yeares learning that teflon, PfaL^.iJ fad Iwitt take heed to mj Wayes t that fojftnd not in w tongue, and yet had not learned it. Ifeare there are many amongft us who have beene Profeflbrs thefe fe ven and thirty yeares, and yet have not learned this leflbn; not-withftanding the Scripture faith, If a man bndleth not kis tevgue, hee deceiveth hu ownt heart, this mans Religion u m vaine> James I. 26.

The i.dividing The fecund dividing praflice , ^etdleffcDifputts.

pradice, need?-V "T THen men have got a little knowledge, they thinke it a kffc difgutes- Y V fine thing to be arguing and difputing in matters of Religion: unneceflary difputes are their neceifary practice, for otherwife they (hall be accounted as no body, if they have not fomething to objed againft almoft every thing, but in this way of theirs, they fhail bee accounted knowing men, men who have an infight into thingSj who underftand more then ordinary men doe: hence they turne all their Reli gion into difputes, and by them they grow giddie. Wine h good when it goes to the heart to cheere it, but when it fumes all up into the head, it makes it giddy. Knowledge is good when the flrength of it gets to the heart to comfort it, there to breed good fpirits, for the ftrengthning it in the waies of holineiTe;but when it flies up all into the head, it fills it with thoufands of phanfies; it caufes pride and giddinefle. Difputes draw the beft fpirits from the heart, by which it weakens it. It is a very ill figne in a man to have a contradiding fpirit, to get into a veine of difputing againft any thing, though it be good. I have read ofgregory ^V^^^«^,e»,that he told his friends that Julian would prove to be a notorious wicked man,he gave thisreafonjBecaufe !>e tooke fueh delight in difputing againft that which was good. E>ifputes arc ftIdome without much hcart-diftemper; it they

The Evill of our Times.

continue long, they caufe fnarling one at another ; and no mar-vaile though thofe who fnarle fo often, doe bite at laft. A man fhews moft parts in the matter of truth, but moft grace in the manner of handling it with reverence, holinefle and modefty. Rom. H.I. Receive net the weak? in faith to dwbtfull difptttatwns, Here is a direct injunction againft thofe difputes I am fpeaking of. Let no man fay every truth is precious,the leaft truth is more worth then our lives, we muft contend for every truth.

The leaft truth is fo precious, that we muft rather lofe our lives, then deny it ; you muft doe and fuffer much to maintaine truth, but this in an orderly way.

Firft, you muft be grounded in themaine Fundamental!? of Religion ; you muft be ftrong in the faith, and after that labour to edifie your felves in all the truths of God, fo as one may be helpfuH to another. It is not for every one who hath but little time, little knowledge, little meanes, little ftrength, to tyre out himfelfe and others in doubtfull difputes. The Scripture is fo much againft this, as nothing can be more, i Tim. i . 4. Which n<i<iifter queftions rather then edifying. To askei and dift'Olirfe of queftions about the great things that concernethy foule, thy eternall eftate, how thou maift live further to the honour of God, is good 4 when you meet together ; to confer one with a-nother what God hath done for your foules 3 to tell each other the experiences of your owne hearts, and Gods dealings with you, what temptations ye meet with, and how God helps you a-gainft them ^ fuch things as thefe would edifie. But when your queftions are about things that you are never like to underftand, and if you did underftand, they little concerne you they would not be helpfull to you one whit in the wayes of godltneffe, thefe the holy Ghoft would not have you fpend your time in. Ecclef. 7.2,9. Man \V*# made upright And he h>tth found out tohimfelfe wa vy inventions, Mifcxerit ft infiniti* queftwwt>M, fo the old La-tine reads it, he hath mingled himfelfe in infinite queftions. If we had but that great queftion more amongft us, What fall Wf.? doe to be faved f it would caufe many unprofitable queftions to vam'fh. Never fuch ignorance came upon the Chriftian world,. as in that age when the Schoolmen were in the higheft efteeme ; all Religion then was turned into Queftions , both the myftery andue power of godlmefle was loft. The things of Religion

V- 3 are,

are rather to be beleeved then difputed. We beleeve Fifhermen, Crtdimw pif- not Logitians, fayes Amb?*(e. The Devill at this day feekes to (write, MB darken t h e glory of Religion this way ; he fees that m regard fo

Ambt much light hath broke forth he cannot S et men prefently offit

by prophanenefs, therefore he labours to eat out the ftrength of it by burying them, and getting them to delight in multitudes of queftions, and that about things of leffer concernment.

I Tim. 6. ^i He e i* proud, find k^oweth nothing^ but doting about queftiens , and flrife of Words > whereof comweth envie , Strife , railings , will furmi fas, perverfe ditytttivgs tfmtnof coy. rttpt mindes , find dttfit»te of the truth. Thefe men conceit they have more knowledge then other men, but the holy Ghoft faies they know nothing ; they cry out much of the truth, and they contend for the trnth,but the holy Ghoft faies they are deftitute of the truth. 2 Tim. 2. 22, 33. /-W/0W charity , peace, butfoolifh find xnlearntd qutftions avoid , flowing that they doe gende r flrifis, but the fervant of tht Lord rnuft net ftrive. AndTttf^^. 8, p. Tki* u a faithfuil fajivg, thefe thingi I will thit thou affirme confl-Antlj , that thtj Vvhich have btlewed, in God, might be careful! t& maintaine good Worses • thefe things are good and profitable unto wen , but avoid foolifo qxettioni) and Cjentalogies, andconten* tiois j and Drivings about the LaW, for thtj are unprofitable and

Thequeftion about the Law, whether a man be juftified by it, or by free grace in Chrift, this is not one of thofe foolifh queftions and needlefTe ftnvings, this is a great queftion, this we are to contend for, our life is in it, but there are other que ftions about the Law, which caufe ftriving rather then edify ing, as whether the Law be a rule for our lives, as it was given by Aiofes ; That we are bound to doe what is required in the Law, this is generally acknowledged, as to love God, notwor-fhip Images, &c. but whether we be bound to doe it as it was the Law delivered by Afofes upon Mount Sina, thisqueftion troubles many mens heads ; that we are bound to doe the fame things as they are delivered by Chrift in the hand of that Medi ator, is ackowledged by any that underftand themfelves in any meafure. Now then let thefe two things be granted about the Law; Firft, that we are not juftified by it, but by the free grace of God in Ghrift ; Secondly, that what duties of holinefs

are

arefetdowneintheLaw, we are bound to them by themoft irong obligations: what neede we contend further about the Law ? Let us be eftablifhed in thefe two , and it will be fuffici-ent for our edifying ; It is like when fuul wrote this Epiftie to Tit*u y the heads of the people were troubled about fome fuch kinde of queftions about the Law, as are amongft us ; therefore fayes he, »s4void (oohp) qw ft ions, and ftrivwg* ahotit the Laty, But now the queftions about the Law are driven on to fuch a dangerous iffue , that we have caufe not onely to be careful! to avoid them, but even to tremble at the thought of them. It is now accounted a legal! thing againft the grace oftheGo-fpel to confefTe fin, to be humbled for fin, to make confcience of duty, or to be troubled in confcience for negled of it ; No, they thank God they are delivered from fuch things, in refped of God, whether they fin or not it is all one : yea thefe things prevaile with thofe who have beene forward in profefilon of Religion, whofeemed to walke ftridly, now are growne-loofe, That faith is eafily wrought, which teacheth men to beleevc well of themfelves , though their lives be ill. There is a migh ty change in mens fpirits now from that which was hereto fore ; Times have been when any opinion that tended to loofe-neffe,was prefendy diftafted as unfavoury, and rejeded by fucb, who made profeflion of Religion,

Sleidan in the tenth book of his Commentaries,fayes, The De~ vill that fought to doe mifchiefe at Mwfttr was not a skilful! Devill, but rude and fimple v becaufe he fought to prevaile by tempting men to loofenefle ; whereas, fayes he, if he had beene a cunning Devill, he would rather have deceived by abftaining from ne(b, by abhorring Matrimony, by fhewes of wonderful! lowlinefle of minde, &c. he might fooner have taken men this way ; but truly now the moft cunning Devill fees it to be the beft way to attaine his ends, to raife up and foment opinions that tend to the liberty of the flefti, fo be it he can carry them on under the colour of magnifying free grace; hefindesthas thefe things are exceeding fuitable to mens fpirits in thefe times, that they are taken in by fuch who formerly appeared fo con-fciencioiis, that hee -feared hee ffoould never have beene able to have prevailed with them ; hee never found a way like to this to prevaik with fuch men ; yea, never: a way like to this to

choake,

Hetrt'di'viftons

choake the Word, when it firft begins to worke upon the heart; he hath blafted more young feeming converts this way, then ever hee did by any way fince he was a Deviil: Heretofore the way was to ftirre up, others to deride -them for following the Word, and for praying; now he hath a way worth two of that, to make them to deride others for their confciencioufnefle in following the Word and praying, and this ftrengthened with a high perlwafion,that hereby they are the great magnifiers of the free grace of God in the G*ofpel, the only men who underftand the Gofpel way. This Deviil now lookes upon himfelfe and his fellowes as fimple and foolifti in all their former devices, here is an experiment beyond them all, feeing this Chrift muft needes be magnified, hee will magnifie him too; feeing the Gofpel muft goe on, hee will put it-on too, hee will finde out a device here, to ftrike at the pradife, power, life of godlinefTe, in a more fecret and prevailing way then ever formerly was done; it is like in this generation the former principles of godlinefle will not be got out; but if this way prevails ftill in proportion to what it hath done, in a generation or two it is like to bring generall prophanenefle and licentioufneffe upon the face of theChriftian world more then any way of Satan ever did fince the world began, for here is a way to be loofe and pro-phane, and to fatisfie Confcience too.

CHAP. XXIL ^dividing The third fDividivg Prattice> Men no kttfwg ^Min the bounds

Erft, when men will be medling with thatwhith concernes them not, that is out of their fphere. i Tkef. 4. 1 1. Study to be quiet > And doe your owns bttftnejfe. <Prov. 20. 31. It uanhc-*ourfor a wan to ceafe from flrift> but every fools ti?*// be med ling. Choller in the gall is ufefull to the body, but if it over flow, the body growes into difternper prefently ; we may be all ufefull in our places, if we keepe to them, contenting our felves with the improvements of our talents in them; thus both our felves and others may have quiet. When Mannah was gathe-

red

The Evill of our limes.

153

red and kept in that proportion God would have it, it was very good; but when men muft have more, and keep it longer then God would have them, then it breeds worms. Thus it will be in all that we have,or doe;let uskeepe our proportion God fets us, and all will be well; but if we thinke to provide better for our felves by going beyond our meafure, wormes are prefently , bred in all.

But efpecially where men will not keepe within their bounds in their power over others ; for what is all our conteftation ac this time ? it is not about mens ftretching their power be yond their line both in State and Church ? From whence arc our State-divifions, our Warres,but becaufe Princes have been perfwaded their power was boundleffe ? at leaft not to be kept within thofe bounds the State fayes it ought to bee. They think there is fuch a diftance between them and others, that the c-ftates, liberties, lives of all men within their country lie at their mercy; not conftdering how they come to be raifed fo high : that what they have above others, is given to them by thofe a-bove whom they are.No man inheriteth more then was given to his forefathers, and fo to him, whereby they might fee that they are not limited onely by the lawes of God, but by the lawes of men alfo, namely, The agreement between them and the people when they are raifed to fuch dignities. *There is nothing wea kens their right more then the pleading it by conqueft; Princes have little caufe to thank thofe who plead their right that way. The fureft foundation for Princes to fet their feet on, is the a-greement between the people and them, or their progenitors; but if they will goe beyond this agreement, what ftirres, what wofiill difturbances doe they make I

Secondly, if either they,or any Governours of the State,fhall inftead of being helpfull to the government of the Church, take it all from it into their owne hands, in this they goe be yond thofe bounds Chrift would have them; it is by the Ci-vill power that the Governours of the Church have the peace able exercife of what power Chrift hath given them, but they have not their power from them. Civiil authority cannot put any fpihtuall power into a man, or company of men, which they had not before; it can onely proted, encourage, and fur ther the exercife of that power that C H R i s T hath given.

Scdiwcrca funt Thsy are inconf derate men t fayes Calvin, who make Magiftrates homines won- too spiritvati ; Thu evi/l, fayes hejrevaihsin Germanic, and in ihwtlttoTni*' the Countries about M ; we hnde what ft ait grows from ihi* toot, wjpirhtiales, namely thatthofe who areinpoVeer, think* themfelves fo fpiritudli hoc vitium p*f- that there u na other ecclefafticall government ; t hn fttcriled^e fm rrgntt in coma in violently amongfl w, btCAufe they cannot meafare their ef-

mmium And for Church-Governours r if they would keep within

ur , & their Limits, we might enjoy much peace, if firft they would

vwic (wtimw affume to themfelves no more power then Chrift hath given

quotes fruftu* t j iem . Secondly, if they would not extend it over more congre-

Urtfae quod g ations then chrit ^ natn committed to them ; Thirdly, if they

ffilictt princi- would not exerciie it in more things then Chrift w r ould have

pet & quicunfr them. Let us looke a little into thefe three, for the want of a

potiiaturimpe- r ight underftanding in them hath caufed, and may yet further

,io,puwtfe £aufe much difturbance.

ffeTutn^m For the firft - That Chrift hath a PP ointecl fo ^e to rule in his pt im$lm cc- Church, and that all the members of the Church are not in the ftcpASicwn re- office of ruling, is apparent in Scripture, i-Cor. 12.28. Ron? gimcn, CT^ 12 .«. but that thefe Officers, preaching Elders, or others, K?/m/i- ftlould f o have the fole power of ruling as to doe aU in their Lr, quit non owne Confiftory Claflis, or (whatfoever you may call their poffum mettri convening) that the Chwrch (hould ijave nothing to doe with [uum their ads of rule but to obey, this is affuming to themfelves t'&M- power beyond what is given them; This hath brought tyran-Amos nie into r ^ e Cfturcn 9 1C ^ at ^ mac ^ e £ ^ e Church-officers to looke c,7.vcr.ij. * upon the reft of the Church in a contemptible way, as the com mon vulgar fort, men ignorant and weak, not at all fit to med dle with matters of government, not fo much as to take cog-titvfuh ut dif- nifance, or give any confent to what the Church-officers doe; €ipiirwn gutmo g ut w hether they underftand or no whether they confent or *?.*. **'* !??, diflent, it makes no matter.the determinations of thofe in place

yttin VCnrMU- nnJi- r a l r 1 J

slefu invdwii, rowft ftand, their cenfures mult be fubmitted to»

nm/t Abivitio Peter Atanjr in an Epiftle to the Minifters^ and fuch as

wn resipiatur,

cum bomines fervent tionfaile<um aliquot frigv* obrepfcrit. admitWHr periwluniy tdum imminere

tie dijciplirta colore mmftri tyrawdem occupwt, exwmmuniient pro libidixe tiox attendant^ it bcmi~

lies nil it miniftrorum tyr&nnjdepojje timm> ubi tuimgitii regula, fervuur in excludtnd* I fntrum

focietAteecclef^confenffit eft adbibexdtt*, tufa tutor tws ft egaw, nemo de mm Mtpwctrum ty-

nwifa jure pnew fotigutri* P. Macc.ep.zi*

Pro-

profefled the faith in Polonia^ exhorts them to endeavour the eftablifhing of Difcipline in the Church as foonas they could, while peoples hearts were heat with love to, and defires after rhe Gofpell, he tells them it will be harder to bring it in after ward, when their hearts begin to grow more cold; and that they might not thinke Difcipline a fmall thing, he fayes, that thofe Churches cannot be faid to profefle the Gofpell truly nor folidly, which want it; he would have them acknowledge it not to be the lea ft part of Chriftian Religion, but muft know that the Gofpel is neglected by fuch as (hall put off from them-felves fuch a lingular excellent portion of it. But fayes he, this will be theObjedion, Under the colour of Difcipline, the Mini-fters of the Church will tyrannize, they will carry things accor ding to their owne mindes.

To this he anfwers, Tyrannic in theMinifters needs not be feared, where the rule of the Gofpel for cenfures is obferved ; for in cafting out any who will not be reclaimed, the confent of the Church muft be had; and if it be done by this authority, none can complain of the tyrannic of a few.

Cyprian in his fixt Epiftle profeffeth his refolution to doe no-thing Vvitlwut the counftll of the Eldtrs, and confent of the peom c ne ton Ki l pie. Our Brethren of Scotland in their oppoiltion to the Pre- 8ro>& lates, give very much to the people in the matter of Excommu- tonfenfu nication : It pert aim th, fay they, to the whole Church co&flive-ly taken to deny her Chriftian communion to fuch wicked per- p Art f $ns at adde contunracie to their dfibcdience, therefore it per- dtgre raineth to the whole Church to excommunicate them. Againe, D'fpute It ptrtaineth to the whole. Church to admit one into her commu- S ainft E n\*n t therefore to the Vohole Church toe aft one out ofhercemmu- ?. Ccr( nion. And a page or two after, The tsf pottle writing to the ™ whole Church of Corinth, will have them being gathtred toge ther , to deliver that incefluou* perfon to Satan, therefore eve ry particular (Church or Congregation hath power to excowmrt-nic at e. There they give many arguments to prove, that the Apoftle would not excommunicate by his owne authority a-lone, but by the authority of the Church, and that collective-ly taken, ( fo they fay ) not the Minifters or Elders of the Church onely.

Let no mau fay, this was the judgement buc of one Mini-

X a for,

j - g HeArt-divifions

fter, for at the beginning of this Parliament, my felfe, toger ther with a reverend Brother, asked Mailer Henderfon, two or three of the Minifters of Scotland being with him, Whether we might not take that Book as the judgement of the moft godly and able of the Minifters of Scotlandfw the matters of Church-difciplme ? They anfwered, we might.

The fecond way of going beyond their limits, is their ex tending their power to more Congregations then Chrift hath given them charge of. The chiefe Church-controverfie at this day is about this extent • \ (hall onely (hew you where the diffe rence lyes betweene one and the other in it. The Queftion is this, Whether one that is fetby Chrift to take charge of a par ticular Congregation, as a Paftor to feed them, by Word 5 Sacra-ments, and Rule, may keep the Paftorall charge he hath for Word and Sacraments to one Congregation, but his charge for Rule {hall extend together with others to an hundred Congre gations or more.

Some fay that no Minifter can have the charge of ruling over* people in a larger extent then his charge over them for Word and Sacraments reaches j they thinke that thofe people that can fay to a Minifter, That charge that Chrift hath given you for Word and Sacraments, extends: not to take care of our foules to feed them,therefore you have no charge of our fouls for ruling; if you thinke you may, preach or adminifter Sacraments in an accidentall arbitrary way onely, not as chalenging power over us for this, or looking upon us as thofe committed to you, for whom you are to anfwer; then at the fartheft you may exercife rule over us but in this way.

But others hold this, That a Minifter may anfwer to this people thus^ I confefle I have indeed onely fuch a particular Congregation to be my flock, and although I being defired to help fometimes in another to preach or adminifter Sacra ments,, yet I doe it not as having the charge of their foules as heing-Paftor to them : But as for that ruling power that Chrift hath given jne, I conceive by joyning of it with others, it ex tends to hundreds of Congregations 9 or more, according as our affociation fhall fee, fo as we have not onely liberty to be helpfull to thofe who have the fpeciall charge of the Congre-£ation% but we have the fupreame ruling power in our haads,

to

to challenge in the Name of Chrift, to exercife over thefe Con gregations, as we (hall fee caufe. I fay, the fupreme power above what your Minifters or Elders in your particular Con* gregations have; for though thefe Minifters and Elders of yours be admitted to be members of our Court, yet if they alt fhould be of a contrary minde from us, in fome matter that concernes your Congregatk>n,we yet will judge and determine, we willcenfure and exercife all kinde of Ecclefiafticall Jurif-didion in that congregation, as we fee caufe, though it may be not one of us ever faw any of the faces of any of the men of your congregation before. Here, I fay, lyes the great dividing con-troverfte, which is right, which is wrong isnotmyworke to (hew; all I am to doe, is but to fhew you what the controver-fie is,about which there is ib much difpute.

And though I determine not the cafe either way, yet I fhall leave two confiderations- to help you in your thoughts a-boutit.

Firft, the extent of power of Jurifdidion muft be by infti- i. tution as well as the power it felfe; all juridical! power what-' foever, either in State or Church receives limits or extent from theiame authority itfirft had its rife, this is impofiible to be denyed: If a man by a Charter be made a Mayor of a Towne, he cannot therefore challenge the power of a Mayor wherefoe-ver he comes, except the authority that firft gave him his pow* ver {hall alfo extend it. Now the Charter by which any Church-Officer is mvcfted with power, is the Word, therefore we can not ftreighten or enlarge the power of a Minifter otherwife then we find it in the Word; for Civill power it.may be {height-; ned or Enlarged, as the Governours of State fhall tee caufe., be-caufe their Charter is from man, it is &vfy MIM x,ri<rt<.

Secondly,man naturally is.of nothing more impatient then to- *• have Jurifdidion challenged over him, except hee fees the claime to be right; and in the point of fpirituall Jurifdidion , man is the moil tender of all, becaufe in that men come in the Name of Chrift to him, challenging authority to exercife the power of Chrift over him, not over the outward man fo much as over his foule^ to deliver it up to. Satan. Surely there had need be {hewne a cleare and full Charter, that any men have, that gives them fuch a power as this, that men in confdence

X 5 flwl!

(hall be bound to fubmit to. Now then here lyes the divifion, on fayes his Charter does extend fo farre ; the other fayes, hee does not finde it fo in the reading of it.

There is yet a further confideration of the ftretching either Civill or Ecclefiafticall authority beyond their bounds, which hath been, and may be the caufe of much divifion ; that is, their challenging and excercifing power in things indifferent, beyond what God hath given them ; for the opening of which we muft know :

Firft, no man either in State or Church, hath any authority given him by God, to command any thing meerely becaufe hee will ; efpecially, when the things concerne the worftiip of God. Our Brethren of Scotland in their difpute againft Englilh Popifh Ceremonies, part 3. chap. 8. pag. 1 27. have this paffage, Princes bave enjojned things pertaining to the tvorjbip of Cjod , but tkofe things Vocre the very fame which Gods Written Wora had ex-prefl) commanded • When Princes went beyond theft limits and bounds , they tockf upon them to judge and command more then Godh&th put within the compaffe of their fo^er : Andpag. l%6, of the fame Booke they fay, The osfpoftk, i Cor. 7. 23. for bid-dtthuttvbe th* firvants of wen, that it, to doe things for which Wee have no other Warrant befide the pleafttre and will of men. excer- This was the Doftrine in Tertuffians time, Toft txtrcife, tettt dominati- fayes he, an unjuft dominion over others, ifjo* dtny a thing nc~ may fa e ^ one bccattfe jott will, not becattfe it ought not to bee quit "*

'Utlltlt ncn

debuit r.on ^ is one ty tne Prerogative of God, of Jefus Chrift, to com-

,Tertul. mand a thing becaufe they will. ApoUadvcrf. God hath appointed Civill Governours to be his Minifters Gcntcs. £ or our goocj. R eWt T ^. Thofe things onely which they can doe

in Gods Name as his Minifters, and are for the good of a State, are the objed: about which their power is to be exercifed ; they are not to require a thing becaufe there is nothing againft it 3 but becaufe this thing is for God: And Church-governours are to require onely fuch things asChrift requires, all the ex-ercife of their power ought to be in the Name ofChrift hence not becaufe they will, or becaufe nothing can be faidto the cpntrary.

In all they require of us , they muft be able to fay as Pau/ 9

I Or.

. 14,5 8- giving rules about order and decencie, If any man ihink* himfelfe to he ft Prophet, or /piritttA/JJft him acknowledge that the things thut / write unto you are the Commandtmtnts of tht

Lor.d.

You will fay, But are Governours alwayes bound to (hew a reafon of their will, to thofe who are under them; or may not they obey except they know fome good in the thing, befides their doing the will of thofe who doe command them ?

Though no Governours may command but upon reafon, yet the Governours of State need not alwayes difcover the reafons of their commands.

Wee may give up our Civill liberties fo farre as to be bound to yeeld to our Governours commands, if wee fee nothing againft what they command,but have caufe to fuppofe that they fee fome reafon that we do not, which is not fit to make known to us. This is grounded upon this reafon, that there are tAr* etna impe'ti^ myfteries of State that are not fit for every man to know, the fecrecie of them conduces moft to the good of the State: But it is otherwife in the matters of the Church, which are fpirituall, there are no fuch myfteries in the Church, wherein any members of it can be required to be, active, but it concernes them tounderftand as well as to doe. All the acti ons of the Church as fuch muft be done for fpirituall edificati on; now a man cannot doe a thing for the edifying his foule, or the foule of another, but he muft underftand his adion and the rule of it; he muft fee it required by the Word, or other-wife he cannot expect any fpirituall efficacy in what he does ; I may doe a thing for a civill good, wherein I may truft ano ther mans reafon,and this may be fufficient to attaine my end , the procuring of fome good meerly civill, but this will never be able to reach to a fpirituall good, 1 muft fee the reafon, the ground, the rule of the adion my felfe; I muft judge by the Word, that this action at this time cloathed with all its cir-cumftances isbyChrift fittedfor fuch a fpirituall good that I *amie at.

^ Befides, if things meerely indifferent be enfoyned, then is Chnftian liberty violated. No, fay fome,. Chriftian liberty is in the confcience, fo long a-s a man keepes his confcience free,

the

the thing may be ftili indifferent to him in regard of his confci-ence, thpughhispradife be determined, and fo Chnftian li berty is prefer ved. This is the put off that the Prelaticall party made ufe of againft our Brethren of fc«//Wmany yeeres fince, when they pleaded that by their ufurpation Cbrifttan liberty was taken from them.

To that aofwer of the Prelates, they thus reply : when the

authority of the Churches conjHtniion u obtruutd to bixdc avA

Difputea- reftraine the pr aft ice of Chriftiant in things indifferent, they are

gainft Englifli btrtAVfjL of thir liberty , tu welt at if an opinion of nectjfitj wtrc

Popiihceremo- y Qrne m upon their confciencet. They urge that place, folof. 2.

IMMUU* C . aP> 2I ' where the A P° ftle S ives inftances, fay they, offuch hu mane ordinances as take away Chriftian liberty; he faith not, jex muft tlcinkf that you may not to»ch, but touch not* youmuft not praftife, not be fubjed to fuch Ordinances; telling us, That When theprattice u retrained form touching, taftivg^ handling , by the ordinance of men , then u £hriftian liberty tyoiled, though conscience be leftfrc e ; if. the outward man be brought in bondage, this m#k<s tip ffiiritfia-S thraldoms (fay they) though there bee no more.

And further, the Apoftle gives thefe two Arguments againft thefe things:

Firft, fayes he, they perifh in the ufe- that is, there is no good comes of them.

It may be you will fay, What hurt is there in them ? That is not enough, fayes the Apoftle, to juftifie them , though there ihouldbe no hurt in them, yet feeing they peri(h in the ufe, feeing there comes no good by them, you muft not doe them : But what if they {hall be commanded by authority ? may wee not doe them then ? No, fayes the Apoftle, that is another ar-

fument againft them ; they are after the commandements and odrineofmen; ifitbeameere ordinance of man, and there be no other reafon in the thing, but becaufe man enjoynes it in the Church, you are not to doe it. Yea, in fome refped we have not fo much liberty in things indifferent, if they be enjoyned by men, as we had before. This is thought to be a very ftrange at fertion by fome; but conflder this one thing, and it will not appear fo : Though I might doe fuch a thing before, yet if man fhall take upon him this authority to command, meerly becaufe

of his will and pieafure, if I now obey I am in danger to edifie him,to ftrengthen him in his iinne; he challenges this authority, and I feeme to yeeld it to him, certainly he is ftrengthned in it by tny fubjedion, except I doe this at leaft profeffe againft any fuch authority of man granted by Jefus Chrift.

But fay fome, If you take from Governours power to com mand things indifferent, you take away all their power; for things neceffary are required without them, and things finfuil they may not command.

Surely this conceit comes rather from tradition then from due confi deration; for it is not power enough to fee to the keeping of the commands of God,that the Ordinances be kept pure,that there be juftice between man and man, to reward thofe which doe well, and to punifli the evill doers.

Yet thus farre muft be granted to the Officers of the Church, they have authority from Chrift to declare dogmatically, when a thing in it felfe indifferent, yet by reafon of fome circumftan-ces, comes to be a duty,and this is to be regarded more then the declaration of any private brother or brethren, for they doe it by way of office in the name of Chrift. This we finde Afls 15. the Apoftles and Elders fent their Decrees, My par* MKVL^^ their dogmatical! determinations about fome things in themfelves indifferent, but as cloathed with thofe circumftances they call them things neceffary; they determine them to be done from the reafon of the things, not from their authority; thofe things were duties before they decreed them, and had been, had they never decreed them. Even forbearing the eating of blood was a duty in cafe of offence, though their decree had never been, and otherwife it was no duty, notwithftanding their Decree,for afterward Panl fayes, that whatsoever is fold in the (hambies, they might eate of it, asking no queftion for confcience fake, and every creature of God is good,if it be received with thankf-giving. Thus we have feen what the bounds are which God hath fet to men in authority, or at leaft the controverfie about them : Let them be carefull to keep within their bounds, as they are fet to keep others within theirs: by this, Church and State, may enjoy much peace.

Y CHAP,

Heart dwifions

CH A r. XXIIL

The 4. D'vi- Tbt fourth dividing prattife, gathering of Churches difordertj. aing pra&icc,

THis is cryed out of as the greateft dividing practice of ail : You may fpeak of this or that to be dividing amongftus, &y fome, but above all things, this Gathering of Lhurches is the great divider amongft us.

To this I (hall fpeak in thefe fix things. Firft, it is not abfolutely unlawful! for a Church to be gathe-dlioquin fbri- rec ^ out °^ a Church. Vottiu* that learned Profeffor ofVtretchr, i (x anfwering fanfemw, pleading againft us for feperating from i- the Romifh Church, which was the moft ancient and famous

vulf ok 'eorum church : No, fayes he,it is not abfolutely evill to feperate from '

&'itU fuch a church > for then the chriftian? gathering themfelves out emmitffcm ' of the Jewifh Church were Schifmaticks, which is falfe. fcbifmttui, 'Do&wJtckfon^TrtUticfillm*^ in the 14. Chapter of his

Yoct. Dcfpc- Treatife of the Church, gives two reafons which he fayes are ra a caula pa- j u ft anc | nece fr a ry , for which men (whether few or many; may jams, i. 3-ii:a. and ought ^ feperate themfelves from any vifible Church.F/V//.^ btcavft they are urged or conftraintd to proftffe or btlecvf, fome Two caufcs for t<»*ts ofdoftrine t or to tdventurc upon feint praftices Vvhich are which a man contrary to the rule of Faith or love of God. Second, in c*[e thij may feperate art utterly deprived of freedome of finfcience in profiling what *htj iritoardlj beletve> or bereft of fome other mtanes, either alto gether MCtJfar) , or moft expedient to falvAtion. For which lat~ ter he quotes, 1^.7.23. Tttrc bought with a price, bee xotje fervants of men. &4ltb*gh (fayes he) Vre were perfatdcd that Veeconld communicate Vrithfuch <* thurcht Without evident dang* v *f damnation, jet inafmtich a* W* cannot communicate with it upon an} better termes, then legatt fervants or bondjltves dot With their Mafler3 9 we art bexnd in conference and religiotu difcretion, when Irttfttllcccafions and opportunities ore offered, to u(t CHT liberty^ find tofeeke our freedome rathtr then to live in bondage,

lliis doftrine was allowed of in the Biftiops times.Now fup-pofe upon thefe two grounds there be a withdrawing from a Church£hrift docs no where require his people to live without

Ordinances all their dayes,rather then they (hould joyne them-felves together into another body,

Secondly, yet where thefe caufes are not, but men may com- 2 . municate without finne, profeffing the truth, and enjoy all or dinances, as the freemen of Chrift. Men muft not feperate from a Church,though there be corruption in it,to gather into a new Church which may be more pure, and in fome refpeds more comfortable. Firft, becaufe we never finde the Saints in Scrip ture feperating or raifing Churches in fuch a cafe:and fecondly, There would be no continuance in Church fellowftiip, if this were admitted : for what Church is fo pure, and hath all things fo comfortable,but within a while another Church will be more pure, and fome things will be more comfortable there ? The generall peace of the Church {hould be more regarded by us, then fome comfortable accommodations to our telves.

Thirdly, Although you cannot for the prefent communicate - -with the Church, in which you are, without finne, or bondage, yet you are not prefently to withdraw, to gather into another, or to joyne with another, you are bound to give fo much re-fped to the Church, as to continue with much long-fuffering,to feeke the good of that Church,to remove the finne that is upon it, with all good meanes you can. You muft beare much with a brother, much more with a Church.

Fourthly, If things were in that ordered and fettled way, as they ought,there ought to be no gathering of any new Church es without confulting and advifing with neighbour Churches, Chrift would have all Churches unite themfelves, and have con junction one with another,being all of the fame body of Chrift: If then there be to be raifed a new Sifter Church, that expeds and is to defire the benefit of Communion with the reft, there is all the reafon in the world that the helpe, advice, and affiftance of the other Churches fhould be made ufe of in the raifing and ordering this Church that they are thus to owne in the way of communion with them to whom they are to give the right hand offellowdiip.

Fifthly, All beleevers who live in a place together, ought ^ fo far as they can, joyne into one Church,though they be of dif ferent judgements and tempers, what ever things they differ in, yet if they may ftand with grace they can have no encourage-

Y a ment

ment from the examples of any of the Churches, we read of in Scripture, for them to divide themfelves into little pieces. The way of Chrift all along in Scripture is,, that all the Saints in fuch a place, who are not more then can joyne in one, fhould joyne together and make but one Church; certainly this is more for the honour of Chrifts Body then the diviikm of Saints in the fame place into feverall little focieties, thrift ftands much upon the union of his Saints in one, in all wayes, by all meanes that may be.

tf, Sixtly, as things are yet with us, there is, no fuch great rea-

fon of that outcry there is amongft us againft gathering of Churches as fo great a dividing practice as many feemeto make it.

How can this praftife befo very offenfive, when almoft all of you thinke it lawfull for a man for any commodioufnefle to remove from that Church of which now he is, to joyne with a-nother, fobeit he will remove his dwelling ?

But thefe do not fet up newtChurches.

nffr. # a company of men who haye eftates, fliould not be fatisfied with that Miniftery that belongs to that company that now they are joyned with, and (hould buy a piece of ground clofc to the place where they were, and build upon it, and have, leave of the State to make a new Parifh of thofe dwellings they build; who would blame them for gathering a Church thus.? Hence it is apparent, that withdrawing from our Churches, and

fathering others, is not according to the judgements of our rethren againft any Church Principle; the offence that is,, is onely againft fome civill conftitution.

2. Secondly, this thing in eiTed hath been ordinarily pradiced,

heretofore without any offence to the godly; yea, and is ftill practiced without any complaint: Hath it not beene and is it not ftill ordinary for many not to communicate in the Pariflies wljere they live ? nor commonly to heare there^ but from all parts of the City to come to fome Parifties where they con ceive the beft Minifters to be, and there to heare and commu nicate, and this in a conftant way, and that with allowance to the maintenance of fuch Minifters? yea, and thus the Husband.

foes one, way, and the Wife another* and yet none offen-ed; it may be the Gentleman can concent; himfelfe with his

Parilh*

Parifti-Church, but his wife or Lady is not fatisfted, but muft go elfewhere.

If it be faid, But this was in a time when things were in great connifion, not fo reformed as now they are, and we hopemay further be.

Then it is not howfoever fimply unlawfull.

2. It continues fo ftill in many places of this City.

5. When you have reformed further, it may be mens con--fciences will bee further fatisfied; you may reforme fo farre as you may prevent much of what you now complaine fo much of.

But though they came for their prefent reliefe, yet they did not binde themfelves one to another by Covenant, foas men now doe.

If thofe who came conftantly to your Miniftry and Sacra-merits had profeffed their willingnefTe to joyne with you in all the Ordinances of Chrift fo farre as they knew, and to walke accordingly, you might the more comfortably have adminiftred-ordinances to them, but offenfive to you it could not have been.

But their Covenant - bindes them fo, that they cannot returns Obuct . back againe, whatfoever reformation there be.

Doe you pray for and endeavour the putting on Reformation': to the uttermoft, and then fee what they will doe; they have not yet declared themfelves, that they hold themfelves fo joyn-ed by any Covenant, that they may not joyne with you; that what releife-they have had for the prefent time, or what agree ment there hath been amongft themfelves, (hould hinder them from falling into that way all along held forth in Scripture; namely, for all the Saints that live together, to joyne in one, fo &rre as poffible they can.

But thefe who gather Churches thus, looke upon all others who are not in that way as Heathens • and what divilion muft \ this needs make ?

If this were fo, it were a fad dividing practice indeed; wick-ed.men cannot endure to be thus judged of, to be caft out as un worthy of Church-fellowfhip, much leffe can the Saints bee able to beare it, it muft needes go neerer to their hearts. Abtn Ez,*a fayes, the Ammonites and Moabitts burnt the bookes of theLaw, becaufe of that place, T>tut. 23.3,

Mwbite (hall not enter into the Congregation of the Lord, evtn to their tenth generation. If an esfmmoniteor 'JMoabite cannot Uil^ in LAM. ^ eare t fe ^ing {h ut out of the Congregation of the Lord, how can the Saints beare it ? But God knows,and our Brethren may know, I hope they (hall know, that the thing is not fo : O no> they looke upon you as the precious Saints of God, their deare Brethren in Jefus Chrift, they biefle God for the graces they fee in you, and rejoice in the hope of living eternally in Heaven with you.

But why then will they not admit them to their commu nion?

In all worfhip that belongs to Saints, as Saints they joyfully joyne with them; but they thinke there is fome that belongs to Saints as gathered in a Society under Officers, which cannot be performed orderly but in that way y and they think it unrea-fonable,that any {hould have the benefit of the priviledges of the Church,and be under no power ,no difcipline of any Church; that they {hould pick and choofe Ordinances, and yet live at li berty i fo that if they walke diforderly, no Church hath any power to call them to an account. Suppofe this to be a reafon why they admit not of fome, this is another thing then the judging of them to be Heathens.

Let me fay further, I know none of thefe congregated Chur ches, either here or in other parts, that ever refufed any who appeared to be godly, from communicating with them, if they did but acknowledge themfelves to be members of any Church elfewhere, though that Church were in a differing way from it in refpeft of government.

You will fay, What need that >

If it be to prevent loofeneffe in men who will be under no government,if it be becaufe they judge Sacramental 1 communi on to be a Church-Ordinance; or if it fhould be through a mi-flake, yet howfoever this muft not be judged to be the caufe that they judge all, that doe not joyne with them to be as Hea thens ; this is the molt uncharitable interpretation that can be.

CHAP,

The EviU ofettr rimes.

CHAP. XXVL

The fifth dividing praftice^ke afyerpHg and (eeki*& to bl^Sl the The 5. dividing credits ofthtfe men Voksm tk* Lord tifet to be praftice.

THis may be done you know otherwife then by the tongue : This hath beene an old dividing way, if weecanblaft the cheife of a party, we (hall doe well enough with the reft,where~ fore let us make as ill interpretations of what they doe as pofii-blewecan; let us fatten as ill things upon them as we can have any colour or pretence for ; let reports be raifed, fomented and fpread, whether they be true or no, it makes no matter, fome-thing will ftick. Jer.io. 10. Report, fay thy t and Wf Will re- fonitef port tt ; doe but raife a report, let us be able to fay wee heard^ r€j al it, or there was a Letter writ about fuch a thing, and wee wi\\b*rebit. boldly affert it and divulge it ; the very apprehenfion of it will prevaile with many howfoever, thefe men (hall not have that efteeme in the hearts of men fo generally as heretofore they have had, and if we once get downe their efteeme, we (hall doe well enough with their caufe; if we can meet with any bold fpirit that will venture to encounter with them in this, that will dare to take upon him to gather up, or make, or aggravate, or wreft reports, or doe any thing that may render them other-wife in the thoughts and hearts of men then hitherto they have beene, we (hall break them, it is but one or two venturing the hard thoughts of men to make an experiment, fome may bee found fit for fuch a bufineffe, we will fmde out wayes to encou rage them; if their hearts begin to faile, we will apply warme cloathes to them, we will one way or other fupport them ; this muft be done, or elfe whatfoever we doe will be to no purpofe ; fomething or other muft be found to ferve our ends in this. Doth Mofn prevaile too much in the hearts of the people > fomething muft be found againft him ; if we can finde nothing againfthimfelfe ? yetwe will finde fomething againft his wife, khte is An Ethiopian Vvoman, Ifynib. 121. and yet who Was (he

but the daughter offsthro, to whom he had been married many yeers before ? for an Ethiopian and a Midianiti(h woman are all

no* (

p

.ditin

one; but now we are refolved to pick out whatever we can get in formation of,though it be in things done many yeers fmce,when they were in the Univerfity,when they lived in fuch or fuch pla ces in times of old, it will ferveour turne, we may fatten, it up on them, ^Prov. 16.27. ^ n ttngodljman diggtthup wiU , ^nd in hi* lips tlotre it a. burning fire: If he hath nothing above ground, hewilldigge fomething up, though it be what both by God and man hath been buried long fince.

d was a publike inftrument of God for much good, yet 31. i. Hte was a reproach amovgft hi* entmits, hut tfytciatiy amongtt hi* neighbours. Nehgmiak raifed up by God for great fervice, what dirt was caft upon him ? he was accufed of fedition Exlftimet om- and Rebellion. P*vla. peftilent fellow', hee and his company nif public* with him turned the world upfide downe ; what evill can be de-vifed, but was fattened upon the Chriftians in the Primitive times ? yjjgy c^j-ge tnem f or being the caufe of all their mife-^ > if they have ill weather, if the Rivers overflow, ifNifa does not flow, if there be any earthquake, plague, famine, hale the Chriftians to the Lions : At their meetings they faid ma( j[ e Ttyeftes fuppers , who invited his brother to a and prefented him a difh of his owne fleOi, a limbe of

i'..-* .,*, r ^ \ -Lit.' r n

f«xl*mftctit> hisSonne: Many fuch abominable things were fattened upon f terra, mcvet, them as are not fit to be named. Tt rtul. tells the Chriftians,that they were Fttn^mbulonts^ like men upon a rope, if they went ad Leo- one ^ e p t awr y 5 t h e y were in danger to be undone by it, fo nar-row iy^^ tneir enemies watch them, and fo malicioufly did ^ c y aggravate all their mifcarriages. Thus the moft eminent after his time, as Atk***f* f ^fa was as miferably afperfed as ever poore man in this world, by the Arrian party,they rendred him moft odious to his frfends, and ftrangers.

In the beginning of Reformation, the #V^??/f ; were fo a= fperfed 3 that the ftory fayes of them,there was not one Arrow in the quiver of malice, but it was drawne forth and (hot at them, Luther, Calvm, Etz<t, OtecUwfaditu^ Bnlltnger, ,and the reft are ^y^m e in writing rendred the moft black and vile pieces-^ nat ^e earth bore,boch in their lives and deaths.I find it recor-ded o£Zuinglitu> that he was a man fo eminent, as his friends made him almoft a God ; andfo traduced by his enemies, that-

ti not open and fwallow up fuch

fi fames,

Gem«

Tarn

tus ab utmirwnfuit

The Evill of our Times. \ 69

a man. The like dealings did that worthy inftrument of God Mr. Knex finde, who in Queene Maries time fled with divers others to Frankfort 5 when men of vile contentious fpirits could not prevaile againft him any other way, they fought to afperfe him, and that fo malicioufly, as his life was in danger, accufing him to the Governours of Frantyord^ for a Sermon preached in England ; in which the Emperour was concerned : The words were thefe, O England, England, if thott wilt obfti* va'fly rtetirne into Egypt, that #, if then contracting marriage, confederacy or league with fach Princet at doe mamtaine and ad vance Idolatry , fuch at the Empfrntr who it no lejfe enemy to £hrift then Nero j if for the pleafftre offfich Princes^ thou returns to thine eld abominations, then affttredly, O England, thou /halt be plagued and be brought to defoLtton^ by the meanes of thofe whofef^ vofirthotifetkfft*

The fame meafure did thofe worthy men of God meete with, who fought after Reformation in Queene Elizabeths dayes, they called Mr. Car Wright an Anabaptift, and whatfbever evill there was in any opinion in thofe times, they faftned it upon him. Mr. ZA^" was accufed for his life, and condemned to be hanged for writing, Thattt the Pat liawtnt did net bring in the Government of Cbrtft , Chrifl himftlfe Vvcu/d bring it in by feme mtanes that Vvcvtld make their hearts to tike • or to that ef-fed ; meaning, as he expounded the words, Chritt would in fome way of judgement make way to fet up his own govern ment in the Land, but they wrefted the words to a feditious fenfe, as if he had meant to confpire toraife a force, and by violence of Armes to make the Parliament to yeel^ to that way of Government that he conceived to be CW/?/,juftly like thofe accufations that are amongft us at this day, that if fuch kinde of men cannot have the liberty of their way granted to them, feeing they have, or hope to have the Sword in their hand, they will take it to themfelves, and defend themfelves alfo in it.

Only in this they goe beyond the bitterneffe of the Prelaticail party, they wrefted what was faid or written, thefe feigne what was never faid or written ; who are the fire-brands amongft us, if not fuch men as thefe ? as fire-brands plucked out of the fire, and now they feeke to fire thofe who plucked them out; but if

Z, ' this

this be too hot, what will you call them ? what will you fay of them? O is this the fruit of all prayers for them, reliefe of them, refped to them !

Tanta nt vos gtneri* temit fii&cw vettri f

Sed mottu praftat comp&ntre lifts.

Whofoever fhail reade that Booke of Bancroft^ entituied, Po/ttions, publifhed and pradifed by thole who pre tend Reformation for the Presbyteriali Government, (hall find the whole fubjed of the booke to be the blafting the names of the moft eminent godly Minifters that lived in thofe times, ren-dnng them to the State, as men not fit to be fuffered in any Chriftian Common- wealth .The State at that time being wholly forPrelacie,. and difcountenancing that way of government thefe men fought for, their adversaries thought they might be bold to take what liberty they pleafed, to calumniate, traduce, and to render them as vile as poffiblc they might, there was no iiich way to keepe them downe as this ; in this, they being like thofe in the Primitive times, who put the Chriftians into Beares and Tygers skins, and then caft them to the Dogges to be de voured.

Let the fervants of God but appeare as-they are, they will gaine reverential! refped even from the multitude ; but when thefe ugly things are put upon them, they are prepared to be the objeds of their fury.

tr&* I have read in ^»f/o«*w of the cruelty of Tfbtriw, who be-2w Ktfu eft*. ^^ it was unkwfull that Virgins fhouldnot be put to death, - caufed tBe Hang-man to ravifh them,and then to execute them:

iUn vhte* This is the cruety of fbme amongft us, they can dpe forjie men m faanifce, no hurt,but by offering violence firft to their names,and if they

*

- *T g ybe- ^ ^^^ tnen tne Y thi^ke they may doe any thing with them, jfj%nuai»6i." ^fuch as thefe are who make c&vifions amongft us ia fo un.-godly a way as this, all that! fliail further fey, is,

The Lord rtfa}^ them.

As for the Servants of God they commit their names and: wayes to God, knowing that the Lord takes care of their n^mes as vweil,a$ their foules. If dirt, be caft upon a mwdwall it fticks, butifuponMarble,itfoon wafties or moulders away. God will in time jufttfie his fervants even in y^ur confcknces, by Qnftaack of tkek peaceable carriage Awards men, and

theic

The EvM tfottr Times.

their gracious holy walking with their God; oneiy take you heed that you involve not your felves in the guilt of that wrong that is done unto them by readinefTe of your fpirits to clofe with, and take content in what evill you heare of thofe whom God accounts faithfull.

CHAP. XXV.

The pxt Dividing Pr Attic* , the giving C far a ft tricing name* The 6. aividin g to win, namtJ if 'Divtfw. practice.

'T^His is an old continued practice of the Devill,he hath gain-A ed much by it, and therefore is loath to leave it: The Or thodox of old were called Cornelians,Cjri/Iians, by the followers of 2fyvatw and Neftoritu , in time of Reformation Luthc-rans, Zuingltans. Httflltei, Calvinifts, Hvgenots. TertMAn fayes n £ ^mrM in his Apology for the Chriftians of his timtjheircrimt that tbej wmi*u crime*. *rt ptrfecutedfor, hath no name, that for Which they are hated and TtrcuLApo. per/icuttttu the crime *f their name ; fuch men are cryedoutof under fuch a name, but when things come to be examined, their name is all their crime.

And among other that of Sckifm*ticke is not onely a chara-difing, but a ftigmatizing name, whereby of old and lately many have had a brand of reproach upon them, which upon examination will be found to be as it is applyed by many, no thing but a fearing word, taken up by fuch who underftand lit tle what Schifme is; I fhall therefore endeavour to open this briefly. The word Schifme comes of the Greeke <x+&* to renc ^» from thence ^0>ta, Scifara, a rent; It is amongft Divines a Tecnolo£tcati terme. Schifme in the Church, is much like to what Sedition is in the State: When the Church grew up to the ftate and outward glory of an earthly Kingdome, much ufe was made of this terme, as a brand upon thofe who would not fub jeft to the yoakes of them who loved preheminence in the Church.

But the true nature of Schifme is this, An uncharitable, un-juft, rafh, violent breaking from union with the Church, or the Members of it.

The

The Church is that from which the rent is; Herefie divides from the head,Schifme from the body,Apoftacy from both/This rent is either from the whole Church, or fome part, if from the whole, it is Dtnaufmt: Dontttu* denyed any to be of the body ofChrift,tobebeleevers,tobefuchascould be faved, except that company that joyned with him, and with thofe in his way, This is clear from the whole difcourfe of Auguftine againft him, in that Trad De urinate Ecclefia* Wherefore thofe who cenfure fuch as deny communion with fome particular Congregations, asDonatifts, difcover either ignorance or malice, if not both. Yet Schifme may be, though the rent be but from fome part of the Church, but this muft needs fuppofe union with that part: now there may be a twofold union with the feverall parts of the Church, either that which all who are to be accounted Chriftians have with them as they are of the fame body Catho-iick; or that which is by agreement to grow up together into a fpeciall fellowihip. The rending from any of thefe unions in fuch a way as before was mentioned, is Schifme. If we feperatc from,or refufe that communion with fuch as are to be accounted ChriftianSj that is due to all Chriftians, this is the more grofTe Schifme. Or if we thus breake off that communion which is by fpeciall agreement, which may be either when Chriftians joyne together in a private way for mutuall edification and comfort: or when they fo joyn together as to make up a diftind: fpirituall corporation, to fet up the publick ordinances of Chrift, which the Scripture calls a Church;Now< though there may be Schifme in the breaking the former, yet the cenmre of Schifme is efpeci-ally applyed to the undue breaking off communion in the latter.

Now this implyes an union by a Church agreement • where there never was fuch an agreement, there cannot be the guilt of this Schifme. Although they who dwell within fuch a perambu lation, fuch a compaflb of ground, fhould not joyne in fome or-dinances with fome within that compafle, whatfoever offence there may be againft fome civill conftitution, yet the guilt of Schifme they doe not contrad upon themfeives, for that union they never had cannot be broke.

But you wilt fay, Yes, they are Schifmaticks, though they were never fo united,becaufe they were bound to unite thus 3 and they have not :

It muft be granted that CHRIST by what he ordered the Apoftles to doe, would have all Chnftians dwelling together,fo far as they can, to unite into a body,but there is no fuch order of Chrift, that all that dwell on the one fide of the ftreet (hould be of one body,and all on the other of another bo-dy:if they be more then can joyninto one fpirituall corporation, they are bound to joyne into feverall, fo as they may beft, to their own and other Churches edification,and if they fhould fail in this,not joyning in the beft way that poflible might be, their fin is againft that edification that Chrift requires, but not there fore the fin of Schifme.Who ever they were that bounded Pari-(hes,furely they did not fo bound them to the greateft edificati on of the Church that poifible might be, and yet who will fay they were therefore Schifmaticks ? But fuppofe you have joyned with any company of Saints in a fpirituall corporation , if you now (hall uncharitably ,unjuftiy,rafhly,and violently break from communion with them, then you contract the guilt of Schifme upon you.

Firft, the fepartion muft be from want of charity. By faith efpecially we are united to Chrift our head,and by charity to one another. If a man appeares departing from any fundamentall Article of our faith which joyned him to his Head, he is to bee judged an Heretick.So by his appearing to depart from that love by which he was joyned in communion with the members, he is to be judged a Schifmatick. If his departure proceeds from his love of God, his love to his Saints, and his owne foule, yea his love to that very Church from whence he departs, as fometimes .

it may, witneffing in a gratious way againft evill in it, he is farre i q." i? . Art, from the guilt of Schifme. conduf.

If you fay, love is a fecret thine we cannot judge of what is m the heart,

We cannot judge of it while it is in the heart, but when it ap-peareswemay. You may know whether this or other principles dijjjtlinnt. Aug. ad men or no by their behaviour in their breaking off commu- lib dc FiJe nion. Where this is not, bitcernefle, pride felfe-ends, will foone Symboio, c appear, and carry them beyond thofe principles themfelves pro* * °' . r fdfe.they goe upon.

Secondly, If the caufe of leaving commnnion be juft,then thofe

Z 3 who

who give this caufe are the Schifmaticks,not thofe who with draw upon it. Thus the Governours of the Church may be the Schifmaticks,and a private member withdrawing may be free. Suartz. a great Jefuite, in his difputation De tckijmAtf^ fayes in fome cafes the Pope may be a Schifmatick.

If Governours (hall enjoyne any thing upon the Church, or

any member, thatisfinne; or if they (hall mingle eviilin the

publick worfhip, fo that there can be no joyning with their

worfhip, but there muft be likewife a joyning with finne,in this

cafe if any withdraw from them, they are the Schifmaticks, not

Cul V m n % jfc. ^ofe who withdraw, they arej%*ff, not fttgitivi. The blame

reunfeniin of Schifme, fayes learned TartiX muft not be upon thofe who

€9f f«i defer- forfake fuch as have forfaken Christ and the ancient faith ; but

toresdc(erunt t upon thofe who have thus forfaken Chrift and his truth.

fed in jpfos de- When the fecond Councell of Nice fet up Image-worfhtp,

cbrMumto* man ¥ t h° u ^ an ^ s cou ^ noc Y ee ^ to * c i but were forced to with-' amiqumfdem draw, who was the Schifmaticall party there, but the Syaod deferum erm> and thofe who joyned with it ?

Voet. dcfper. Yea further, if they impofe that which is not neceffary, caufapapatus, (^ough in it felfe not fmrul) and will not beare with the i , j, lea. 3, iveakneffes o f fuch as thinke it to be evill; if upon that they be forced to withdraw; in this the Governours are the Schifma ticks alfo; the caufe of the rent is in them, they ought in fuch things to beare the weaknefles of their Brethren, and not impe-rioufly to require of them thofe things that there is no neceffity of. If fuch things be flnne to their Brethrens confciences, if they will'ft and upon it to enjoyne them, they lay a neceffity up on them to withdraw from them. God will not lay the In dictment of Schifme thus, Such a one departed from the com munion of fuch a Church, becaufe he would not doe what was lawfull to be done; but thus, You impofed that upon your Bro ther which there was no neceffity of, and would not forbeare him in what I would have you forbeare him, but caufed him by your imperioufneffe and ftiffenefTe, to depart from communion with you. It is true, fayes God,the thing might have been done, but it was not neceflfary, it was out of conference tome that they forbore, the weakneffe is theirs, but the Schifme is yours. This hath beene generally received (though it be very falfe)

that

that if a man departs from a Church becaufe he refufeth to joyn with it in that which is not in it felfe eviil, that this mans de parture is Schifmaticall: Certainly no; Grant there is a weak-nefle in his confcience, and foa finne, he ihould informe his confcience better, but cannot; and this inability is not without finne, yet this arifes not to that height of linne, as to make that (which (fuppofmg him to be in this condition) is better for him to doe then not to doe) to become Schifme; efpecially if he be willing to hold communion with that Church ftiil in all ads ofworfhip, wherein he canjoyne without finning againft his confcience, and continues brotherly love to them as Saints in all the expreffions ^hereof, as he is able.

The firft great Schifme in the Church, that was caufed by the Governours of it, was that which Victor Riftiop of Rome , and thofe who joyned with him caufed, by that imperious way of enjoyning Eafttr to be kept at fuch a time which you have men tioned, pag. 15, 16, 17. The ftory of which you have in Ettfebiu*, lib, 5. cap. 23, Thofe who denyed not the lawfulnefle of keeping Eaft er 9 yet have generally accufed ^for, and fuch who fo violently urged this upon the Churches as the caufe of the Schifme,,not fuch who did not conforme to what was en-joyned them, becaufe the thing was not neceflary, and there {hould have beene a forbearance in it: No Governour ought ^ to urge fuch unneceffary things which are but under fufpition by tender confciences, if they do, the Schifme is juftly charged up on them,

Thirdly, where 3 man cannpt have his foule edified in fome 3- • Ordinances and truths of great moment, which that Church whereof he now is. (hall deny, and is in great danger of being feduced to evill, ne may depart from that Church to another, if he does it orderly, and not be guilty at all of Schifme, love to God and his owne foule is the caufe of this, not want of love tp his Brethren..

It is a good fpeech I finde CkMngworth hath, what the good-neffe of the man was J know not, but in that Treatife of his, The Edition of Prite fta*ts a fife V>AJ, Cap 5. Part. i. Stfi.6l. an-fwering that plea of his adversary againft Proteftants,that com munion with a Church not erring in fundamentals, upon pre-tence of erring in other matters, mpft not J)e fprfaken, he hath

this

this excellent faying : If I did ngt.finde in wj [fife A love and dt~ fre of ad profitable truth ; if I did not put aWay idleneffe> andpre. yidice, andtyorldlj affections, an fife examine to the bottome all my opinions of divine mattery if ting prepared inminde to fetloft God t ttnd (jodondy Which faiyfosver he fhali le ad nte • if I did not hope that I either doe or endeavour to die theft things, certoimly I fkofitd have little hope of obtaining (afoation.

. When I confider of thefe caufes of departing from a particular Church, that fpeech of Ttrtullian concerning a Martyr comes into my minde, T^on pcena fed canf.i fait Martyr em, Not the punilhment but the caufe makes a Martyr. So, 2^on deceffiefed caufafait Schifmatictim, Not the departing, but the caufe makes a Schifmatick. ssfqainM (hewing that wherein the vitioufneffe Si tt> in rebus of Schifme lyes, fayes, As in natarafl things that Vvtich u by ac-tmturelibM id cidwt does not con ft it tit f the Species t fo in morafl t not that which it m*nimton- brftd* the intention for that it Accidental!: therefore, fayes he the ftituit jpciiim ; fi n of Schifme « in that it intends tofeparate from that unity "which mo- charity makes, and therefore Schifmaiick* *re properly thoft -who of id quod thsir own accord and intention doefcptrate thewfelves fiow tbe uni*

prater mtcMiwem > (8 futfi per accident, & idto peccuum frbifmrthit prrpyie iftfyeciale peccatum, rx o quod intendit fc ab unitate/epiwe q^am cbvriiM fait) 67* J ^ G propric frbifmattci dicuntur qui froprJA $>owc & tntwtione fe ab Mutate Ecdefa fepArant. Aquinas ida. idx. Q^eft.^^. Arc, i,C.

The next thing confiderable in the defcription of Schifme; is the rafhneffe of the feparation : though the eaufe of feparatmg be j'uft, yet the manner of it may be fchifmaticall, if done ralhly or violently. Thofe who are joyned in communion with others, when they differ from thofe with whom they have communion, they are bound to examine, try, to make ufe of all meanes they can to fatisfie their conlciencts in things they fcruple : and if they cannot , yet before they breake off communion they are bound to feek by all means they can for a redrefs of thofe things which after mbft ferious examination appeare evillto them, they are bound to wait with much forbearance, and longfuffer-ing. And at laft if there be a neceflity of departing, they muft not rend away with violence, but (hew themfelves willing and ready in the fpirit of love and meekneffe to open their caufe , to {hew their reafons to the Church why they cannot continue in

that

that communion with them they formerly had, and defire that they may peaceably and lovingly depart, feeing they cannot with peace of their confcience and love to their foules continue with them, and that they may joyne with fome other Church, where they may enjoy peace and further edification.

Surely here is no Schifme, this is no rending away, here, is no violence ufed, here is onely a loving and peaceable feceffi-on; notwithftanding this, were it not the pride, envy and frowardnefle of mens fpirits, much love and peace might con tinue amongft Chriftians and Churches : True indeed, if men can beare no contradiction, no kinde of blame of their wayes, there muft needs be trouble; but then thofe who doe contradid or blame, though they be in the wrong, yet if it be through weakneffe, and carryed with meeknefle, they are not fomuch the caufe of the trouble, as thofe who cannot beare this weakneffe of their Brethren without frowardnefle and con tention.

There are other names of divifion; the name of Puritan, what a divider hath it been? but that feeing it felf ready to dye,divided it felf into two, Round, head&n& Independent 5 thefe are now the opprobrious,difcriminating,fcornfull names of divifion amongft us: For the fir ft, there is fo much folly and abfurdity in it, thac fiirely it will foone vanifh of it felfe if yQu contemne it; it is too low and contemptible for a Pulpit,or a Pen to meddle with: But the other carries in the face of it an open defiance to all kind of government, a monftrous kind of liberty for men to live as they lift, and to be accountable to none, whatfoever they hold or doe: Certainly fuch kinde of people as thefe, are not to be fuflfered; (hall I fay in any Chriftian fociety ? no not in any humane fociety j if there be any fuch people as thefe, they are one of the moft monftrous kinde of people that ever lived upon the face of the earth: How many runne away with the word, and cry out of men and their wayes under this name which th.ry know not ? How farre thofe who are for the Congrega-tionableway, are from fuch an uncontroulable liberty, hath beene fte#ne, Cbxp. j. P«g. 41. I fhall adde thb one thing, of all kinde of governments in the Church, that which hath this name faftened upon it is moft oppofiteto the name of any in that fenfe it is ordinarily taken, for there is no Church-

A * govern-

Heart-

government that holds forth more meanes to reduce from err our, or any mifearriage, then this doth ; examine it with the Prelaticall or Presbyteriall Government, and you fhall find it ; for firft, in the Prelaticall Government, if once the Prelates de termine any cafe, you muft there reft, there is no Church helpe for you, except you will fay it is in a Convocation, where we know they ruled both in the choyce of members, and ordering all things as they lift. In the Presbyteriall way, if fo many ai-fociated Elders determine any cafe, it muft in them receive the finall determination, you muft reft in it, although the greater part of the Churches, and the greater number of Elders in a Kirigdome fhould be of another minde j for if you rife to a National! Affembiy, there are not the twentieth part of Eiders of the Kingdome in it : But thofe who men call Independents fay, that if any thing be done by them that is offenflve,not only thofe afTociated Elders, but all or any Elders or Churches whatfoever may require account, may in the name of Chrift doe all in effed:, for the reducing of them, that thofe affoci-ated Elders can doe,ftill remembring that Church-power in one or the other, goes no further then mens confciences; if men wil not confcientioufly regard what is done to reduce them fr©m cvill, there is no help within the Church, but to appeale to CHRIST; as for the external! helpe by the Magiftrate, that concernes not the controverfie about Church-government, and yet for fubjedion to that Ordinance of God, the principles and profeffion of thofe you call Independents leave as much to the Magiftrate, as the principle or profeffion of thofe who are Pref-byteriall doe, if not more. Totle jam nomini* crimt n & 'nihil re ft At nif criminu nomen ; Now take away the crime of the name 3 and there remaines nothing but the name of a crime 0

CHAP.

•= - : - - - - - ' - — ~ " - . . . -- -.;

CHAP. XXVI.

, eleventh, twelfth divi

T be fevcntb,Wh4tfower per final! will there « in ttnyo in adhering way from others, u caft upon all that Are in that veny.

T His you know was the pradice of former times, whatfoe-ver evill any forward Profeffour was guilty of, that was caft upon all, they are all thus ; Doe you not fee what Hypo crites they are ? whatfoever their (hewes be, yet if they have opportunity they will be as vile as any men ; enough may be found againft the beft of them all, if they were narrowly wat ched j this is their way, they are a company of diflemblers : Such kinde of imputations are carryed upon the mifcarhage of any one,upon all,on purpofe to enrage the people againft them: We accounted this hard dealing heretofore, let us not now be guilty of fuch things our felves.

Some fuch pradice it is like there was amonft the Corinthians, when that fouie fad of the inceftuous perfon brake forth, fome of them were puffed up, fo the Apoftle chargeth them ; it is a very ftrange charge that any fhouid be puffed up upon fuch a thing as that • what was there in it to occafion puffing up? The Anfwer is this, It is cleare there were great divifions in £0-rinth, fome fided one way, fome onotherj now one of them who was of fuch a fide, fell into this foule and fcandalous linne, upon that the other fide thought they had an advantage agaiftft the whole party, and this puffed them up ; nay doe you not fee what one of them hath done? you may by him fee what kinde of men they are ; this made the whole party low in their eyes ; they caft the contempt of this one upon all that were affociated with him in fuch a way differing from others : This could not but widen the divifions amongft them.

It is an evill advantage that men take,if they fee fome very er roneous many wayes, and obnoxious in their lives, yet if thefe agree but in fome one thing with thofe whom themielves differ from ; all the odium of thefe errours and loofe lives muft be caft upon fuch as they thus agree with, in that one thing though

A a 2 their

their confciences cannot but tell them,that thofe Brethren who are in a differing way from them, doe abominate fuch errourrs and loofeneffe of life as much as themfelves.

After God ufed Luther to bring Jight into Germwj, there

Vide Stanifli- aro f e man y Seds; Papifts fay, there were grown in the Church

iTccmur 11 ^ 1 a ^ ter Luthers ^ me 3 m one h uncu *ed yceres, two hundred and fe-

vang fed] venty Seds, whereas from Chrifts time to his, there cannot be

reckoned above a hundred eighty one.Now this was the practice

of the Papifts, that they might caft an odium upon the Lutheran

party, which they lookt upon as {landing moft in their light;

whatsoever err ours were held, or mifcarriages of life appeared

in any of thefe Seds, all was caft upon the Lutheran party,upon

this ground,becaufe the Lutherans and thefe feds agreed in this,

that they were all againft the Papacie.

There are many amongft us, who contend for feverall wayes, Anabaptifts, Antir.omi&ns , Soci»ians y Stparatifts, thofe that are for the Congregationall way, Seekers, with many others, they all agree in this,that they are againft the Prelacie;Doe you now thinke it were a juft thing for the Prelates to gather together all the errours,opinions,and mifcarriages in life,in all thefe forts of men, and caft the ignominy and odium of all upon our Brethren, who contend for the Presbytery ? if they fhould fay,Look what vile opinions are held by thofe who are againft Epifcopacie,how fcandaloufly many of them live, but they all concenter in this, they would have the Prelacie downe, they are enemies to Bi-ihops : You would prefently anfwer, What though they agree in this one thing ? yet fuch as are for the Presbyterie, they are as much againft the errours and diforders of thofe who joine with them in this one thing, as your felves are.

We read ler. 29.16- Shenjajah.&nt Letters to Zt gainft fere mi ah ; markethe Argument he ufeth why l ihould be dealt feverelywithall. The Lord, fayes he to ni«h, hath made thee Prieft inftead of Itkojadah. Why, what then ? where lyes the force of his Argument, that f*remiah rnuft therefore be punifhed > It lay here, leho^adah had puni-fhed one Afatthan an Idolatrous Prieft • therefore, fayes Shtm&-ja6,youmuft doe as h hojadah did; as if he (hould fay, they are Jw, \\ i.] both in one way, This Ieremi*h was a Prieft, and fo was M*-thw 5 fuch kinde of men muft be looked to, they are all alike.

odious to the people, they all (kid he was not to be fuffered, and they being in fome things alike,therefore all the evill which was found in Afatth^n, all the odium that was upon him, muft be caft upon feremiab. Certainly this is a very linfull, unjuft, uncharitable pradice of men, ( efpecially fuch as profeffe godlinefle) againft their brethren: it widens, heightens, and lengthens our divilions very much.

The eighth dividing practice u an innordinate cleaving to fome ^fo at

denying due rejpeft to ethers.

is was the pradice amongft the Corinthians, which cau-fed great divifions amongft them; fome were of PW,fome ^W, fbmeofO/^fcr. No queftion a man may in his heart more reverence,and prize, and outwardly (hew more refped to thofe whom God makes the greateft inftruments of good (c<ete-ri& ^ribui) then to others. David (hewed more refped to Nam than then to Cjad; Nathan was by farre more intimate with him: The intimacy was fuch between them, that 2{athan thought it a very ftrange thing that 'David (hould doe any thing about the difpofingofhisCrowne, and not make him acquainted with it. So Valtnuncai the Emperour upon this ground honoured txtfw-faofe above any of the Bifhops in his time. Such men as God is not pleafed to make fo inftrumentall for good as others, {hould not envy this;let them be willing that thofe fhould be honoured puios'quos bt-whom God honours: but yet people {hould take heed that they buerum [no i6g* give not fo much honour to one, that they deny due refped to nomine I rdi* others.; and Minifters and others in publike place (hould nbt.J* *f*S*\

• i i rf r t r • • i Wit, Itt AllQUl

entertame, much lefle feeke for,or rejoyce in any honour or re- p/ tffow tf i, ali-fped given to them, which they fee detrads from that efteeme q u 't Pytht&oHd, and countenance that is due to others. «/»' Epicurci vo-

Petef M*rtjr upon that place, i Cor. 3. 4, 5, obferves, that wrc»w« Heathen Philofophers were ambitious that their Difciples ckriftiani fffe fhould receive denomination from them : hence fome were cal- deforunt, qui kd Platonicf, others Tythagorici^ others Epicarer, but this (hould be abominated amongft Chriftians. LwtlantiMt hath a notable fpeech againft this, Thofe (fayes he) ceafe to he Chnfti-am. fth* take upon them the names offnen^ and art not catted fy the rttntt name ofChrift t lib, 4 c jo

A a 3

Peter Murtjr upon the fore-named place, fayes of Si-cr * t€ '-> &** he was more modeft then the reft, herefufed to ke accounted the author of that learning he taught others, but faid of himfelfe, that he was but a Mid-wife to be helpfull to the bringing forth ofthat, which was in the mindes of men be-

quam doccbjit fore.

pmfcmolTc6 T ^ e wea knefle an( l folty of people in their inordinate giving trids qua put- or denying refpe&s,is often caufed, but more ordinarily fomen-entibut optm ted and encreafed by the pride and vanity of teachers,in feeking femt it A is (x- for, or at leaft in a pleafing embracing fuch inordinate repeds toimo'ltioni ^ ive . n to chem > whereb Y ot ^ers fuffer much; fidmg of parties is ™us"?iw(ribus ma ^ e 5 an ^ m <> r e hurt comes to the publike, then their honours adeflc ut fcien- are worth a thoufand times over. This evill many times comes of tut qua htbu- it, that reafon and truth from one man is little regarded,and er-iffcnt in animo y tor and weaknefle from another man is greedily embraced, and ftifly . maintained 5 whereas it (hould be with Reafon and Truth, as it is with money, one mans money in a market is as good as anothers/o ihould one mans reafon and truth fpoken by him be as good as anothers.

The ninth dividing practice^ Becaufi men cannot jojne in *U things with others, the} will joyne in nothing.

SOme men are of fuch dividing difpofitions, that if they be offended with a man in any one thing, in hearing, or other-wife, they will goe away in a tetchy moode, refolving never to heare him more. You think you have liberty in any froward mood to caft off that meanes of good which God offers to you, to refufe to partake of fuch mens gifts and graces as you pleafe; It may be your ftomack is fo high and great on a fudden,or your fpirit is falne into fuch a fullen humour, as you will not fo much as go or fend to him, to fee if upon a ferious and quiet examina tion of things,you may not have fatisfadion in what for the pre-fent offends you. No, mens fpirits are carryed on with prefent ra(h heady resolutions. I believe there was never fuch a kinde of fpirit prevailing amongft fuch as profefle godlinefle,fince Chri-ftian Religion was in the world; never did fo many withdraw from hearing even thofe by whom they acknowledge God hath

fpoken

fpoken to their hearts and that before they have gone to them, to impart what it is that fcruples them, to try whether they may not get fome fatisfadion. Certainly if you have no neede of the Wotd,the Word hath no neede of you. You may eaiiiy exprefs your difcontents one to another; you may eafily fay you are re-folved you will never heare fuch an one any more, but you can-not fo eafily anfwer this to Jefus Chrift. When your weaknef* fes, the prevailing of your diftempers (hall grate upon your con-fcienfes, this will be a great aggravation oftheevillofthem. You negleded in a humorous way, and felfe-willed refolution, thofe means that might have done your foulegood, even fuch as many hundred, if not thoufands of foules bleffe God for all the dayes of their lives, yea are now bleffing God in heaven for. Heretofore you would have been glad of that, which now you fleight and rejeft; this is not from more light or ftrength that you have now which you had not ^then,but from more vanity, pride, and wantonnefle.

Others deny hearing^ not from fuch a diftempered fpirit, but out of tender nefl*e r becaufe they think theMinifter is no true Mi-nifter of Chrift, becaufe he had no true call, becaufe he was or dained by the Prelats, £c. I confefTe though for mine own part I never yet doubted of the lawfulnefle of the call of many of the Minifters of the panfhionall congregations in EngUnd, though they had fomething fuperadded which wasfinfull, yet it did not nullifie what call they had by the Church, that com munion of Saints, amongft whom they exercifed their Minifte-ry, yet I doe not thinkc it the (horteft way to convince thofe which refhfe to heare,to ftand to prove to them the lawfulnefTe of the call of thofe Minifters whom they refiife to heare, but ra ther to make it out to them, that though their call be not right to the Miniftery, yet they have not fufficient ground of with drawing from hearing them. For they hold it is lawful 1 for a man to preach the Word as a gifted man, and that thefe men from whom they withdraw are gifted and faithfull, and preach excellent truths they deny not.

But they will fay, If they did this as gifted men, it were ano ther matter, but they preach by vertue of their call.

The anfwer to that is, if they be afted by that principle, and therein miftake, this is their perfonall fmne, not the fin of thofe

who

who joyne with them in a good thing, which they doe upon an ill ground. When 1 joyne with a man in an adion, lam to look to the adion,and to the principle that I goe upon, but let him with whom I joyne look to the principle that'he goes upon.

Your hearing a man doth no way juftifie his call to the office of the Miniftery.

If a man doth a thing that he may doe by vertue of two rela tions or either of them, it may be he thinks he ftands in one of thofe relations which indeed he doth not, yet he doth the adi on by vertue of it in his owne thoughts, in this he finnes; but there is another relation wherein he ftands, that is enough to warrant the adion that he doth to be lawfull. Now though he doth not intend the ading by this relation, the adion may be finnetohim, but not at all finne to thofc who joyne with him ink. If he will goe upon a falfe ground, when he may goe up on a true, let him looke to it. I will joyne with him in that adi on as warranted for him to doe by vertue of his fecond relation, which it may be he will not owne himfelfe.

Take an inftance in fome other thing, and the cafe perhaps will be more cleare.

Giving almes is a worke that a man may doe either by vertue of Church office, as a Deacon, or as aChriftian whom God hath blefled in his eftate, or betrufted with the diftribution of what others betruft him with. Now fuppofe a man is in the place of a Deacon, he thinks himfelf to be in that office by a right call into it, and he gives out the almes of his Church by vertue of his call • but I am perfwaded his call to that office is not rightjie is not a true Deacon-yet if I be in want,I knowing that both he & thofe who have given him money to difpofe, may and ought to diftribute to thofe that are in need, by vertue of another rela tion, as men, as Chriftians, enabled by God, furely then I may receive almes from him lawfully, though his principle by which he gives them me is finne to him. I may communicate with him in this thing, though he ads by vertue of that office that he had no ti ue call unto; why may I not as well communicate with a man in his gifts, though he ads thus finfully himfelfe ?

This consideration will anfwer all thofe objedions rgainft hearing men 5 that they fay are not baptized; grant they are not,

and

*ndfo you thinke they cannot be Minifters; yet they are men gifted by God, and thereby enabled to difpence many truths of God to your foule.

The tenth dividing Practice, Faftning upon thofe who are in Any errour, all thofe falfe things and dangerom conferences, that byflrength of rtafon and fnbtilty may be drawnc from that errour.

THis imbitters the fpirits of men one againft another ^ it is true, grant one falfe thing, and a thoufand may follow, but I muft not judge of a man that holds that one falfe opinion, as if he had the malignity of thofe thoufand eyiff things in his fpirit. I finde our Divines who have been of peaceable fpirits, have condemned very much this fattening of dangerous confe-quences of mens opinions, upon thofe who hold the opinions, and yet whofe hearts are as much againft iuch confequences, as pofiibiy may be deduced from them, as any : In their giving rules for peace, they advife to take heed of this,as a thing which makes Brethren, who are different in their opinions, unlikely ever to become one. Itavenant fayes, It it abhorrent to charity Abbomt a cb^ and right reafon, that any becatife of conferences from what he ******* ™* * holds^ neither underflood nor granted by him, fljottld be thought "?' w ' ow > ut to deny or rejett a fundament all Article, which he firmly beleeves, SJ^JI-I tjpiyfy afferts,and if he were called to it, wtildfeale the truth ofwwMto, it with hx bhud : Truer, and wore gentle ,fayes he,/i the judgment nee & ft coixtf-of that great and feace-making 7)^/^,Bucer } who fayes,/^ is our fa part not to lookjit what may follow from an opinion but at follows in the confciences of thofe who hold it'

ciQe qucm fir-}

nite* miit, cxpltcttetjfcnt, & ^fioptu c ffct veriutcmcjuficm vcl fkngume fuo 9bfo wet ; vcfor &.bwgnHrcjliU*fagtti&tui^ c * K01 iquid txquw:Jfc-

quAt-AY dtgmac fed yid in illorum (c^Atw ccnfacniiafiefa, t . Daven. fcntcntia de P ace in:er Eyangchcos p/ocuranda, pag 65,

The

Tht eleventh dividing Praflice, T 4 commend and countenance what We cart notfor } in opfojttion to what Wt

WHen fuch as profefle godlineffe (hall make much of wicked men, fhaii commend them, joyne with them , embrace them j yea, be well pleafed with the bitternefle, boi-fteroufneffe, boldnefle of their daring fpirits, becaufe there may be ufe made of them againft thofe men and wayes they differ from, this is an evill which brings guilt upon themfelves, and makes the divifion between them anS their Brethren very great: Jf your hearts be right, and your caufe be good, you need not make ufe of any thing that is evill, to comfort your hearts, or to maintaine your caufe: The Lord will not be beholding to the evill, the bitterneffe of mensfpirits, for the furtherance of his caufe ; and why fhould you ? God will not take the wicked by the hand, neither fhouldeft thou : Are not your fpirits ftrengthned againft your adverfaries, when you fee them cal ling in Papifts, and all manner of the refufe of men wicked and treacherous : Can yoft thinke that thefe are the moft likely to maintaine the Proteftant Religion, and the liberty of the Sub-jeft ? Why doe you feek to ftrengthen your felves by ftirring up vile men to joyne with you, fuch as heretofore your hearts were opposite to? How comes it topafTe, you can clofefo lovingly now? You can fmile one upon another, and {hake hands together: How comes it to pafle, you doe rejoyce the hearts of evill men $ they encourage you, and you encourage them? Thofe unfavoury bitter expreffions that come from them, you can fmile at, and be well pleafed with, becaufe they are againft fuch as differ from you ; blow up that fparkle of in genuity that heretofore hath been in you ; lay your hands upon your hearts, bethinke your felves, is it the Spirit of Jefus €hrift, that ads us in fuch a way wherein we are ? Surely, this is not the way of peace, but of divifion and eonfufion.

The Evill of our Times. j §7

The laft dividing Pratt ice, The Pratt ice of Revenge.

WHen any provoke you, you fay you will be even with him, there is a way whereby you may be, not even with him, but above him ; that is, forgive him.

Pradifing revenge is the way to continue divifions to the end of the world- fuch offend me, therefore I will offend them; and therefore they offend me againe, mee againe, and I them, andfo it may run*# infinitttw, they deny mee a kindneffe, therefore I will deny them, and therefore they will deny mee; fo thefe unkindneffes run on endlefly ; divifions will have a line of fucceftion, where will it, where can it ftop, if this be the way of men?

J>atilw Fagins in his Notes upon Leviticus, cap. 19. v. 18, fayes, If Reuben fhould fay to Simeon, Lend me thy Axe,and he u& eftultfo fhould anfwer, I will not ; the next day Simeon hath need of an cum Reuben ii-Axe, and he conies to Reuben, and fayes, I pray lend me your "' *& simct*

Axe, andReftb&t anfwers, No, you would not lend me yours **f' , ™ bt n i IT j i • IT-. -r-i • tccomoAit&m

yefterday ; the Jewes accounted this to be Revenge : There iSf ecur j m mmt

much more malignity in our fevengefull practices one upon a- njpondct, Nott nother then this. acccmmod<tfoim

pofferum Sirne* tn dicit, P<« tccommodttam fecurim turn 3 & reffiwdet Rf«&^j N^u^umfp^uidcm tu mibi wfl

£afi! inveighing againft requiting evill for evill, in his tenth Mi Sermon, fpcakes thus to a revengerull heart ; Doe not make *« your Adverfary your Mailer, doe not imitate him whom you l^^f hate ; be not you his looking-glafle, to prefent his forme and ' faftiion in your felfe. T0

Revenge God challengeth to himfelfe as his, prefume not to encroach upon Gods proprietie, to get up into Gods feate, and doe bis worke, thou haft enough to doe of thine owne 0 And it is very obfervable, how God ftands upon his challenge of re-vengeas hisowne; as that which he bynomeanes will fuffer others to meddle with : in thofe Scriptures where this is menti- AVT[ $ jvj oned^ the challenge is doubled, yea, fometimes trebled, as PfaL ^ t g O LordCjod tQ whom vengeance belo*getlj,O God to whom Hont.io : So Nabrtm. 1.2, The Lord rwengethy Bbz the

the Lord revengeth, the Lord -will take vengeance on his Adver-Jaries ; Heb. 10.30. Vengeance belongeth to me, I mil recompense faith the Lord; and agame, the Lord mil judge hit people : You muft not think revenge to be fo light a matter.

jPto» ^^ How "^kerning arc revengeful! praftices to Chriftian pro-feffion ! Many of the Heathens were above fach things. /Y#-tarch reports ofPheciox, That when he had dene notable fer-vke for the Athenians, yet was put to death by them; but be ing asked a little before his death whether he had any thing to iayto hisfonne; Yes, fayes he, that I hare,I require ofthee my fonne, that thou never wifheft ill to the Athenians for this they doe to me.

How farre are moft of us from this ? we can hardly paffe by an ill looke without revenge; but if we conceive our felves to be wronged in words or adions, then revenge rifes high, fuch things muft not be born.

A Gentleman of very good credit, who lived at Court many yeeres, told me that himfelfe once heard a great man in this Kingdome fay, He never forgave man in fiis life: and I am mo ved the rather to beleeveit to be fo, becaufe I have been told by fome other Gentlemen, that the fame man would when he was walking alone, fpeake to himfelfe, and clap his hand .upon hisbreaft, and fweareby the Name ofGod,that he would be revenged, hee -would be revenged ; and that (he who lay in his bofome, was wont to fit alone, and fing to her felfe, Revenge, Revenge , O kowfweet u Revenge,! If they get power into their owne hands, and are fo uxorious, as they muft needs give way to have things managed according to the will of their revengefull wives: what peace, what fecurity is there like to H/jf. be ? Sir Walter Rawleigh in his Hiftory of the World, tells of the fad cafe of the Lacedemonians, whenJV^/^ having power in his hands, having a wife, Apega, a woman full of cruelty and revenge, her husband delighting in her, caufed her Image to be made, lively reprefenting her, and apparelled with coftly gar ments; but indeed, it was an Enginto torment men withall; he made ufeofit thus, when he could not have his will upon men by his owne perfwafions, he tooke them by the hand, tel ling them, that pe rhaps his wife Ape fa, who fate by in a chaire could perfwade more, effe#u;iHy, fo lie led them to the Image,

that

that rofe up and opened the armes, as 'it were for embracement, thofearmes were full offharpe iron nayles, the like whereof were alfo flicking in the brefts, though hidden with her.clothes, and herewith (he griped thefe men to death : At which 7%ab& ftandingby, laughed to fee the cruell death of thefe miferablc men. The Lord deliver us from revengefull fpirits.

CHA p. XXVII. The will 6fDiviftons,Thcj Under much good.

EVftbiti* reports offinftantine, That he was more troubled E«/*W *• de with the diffentions of the Church, then with all the warres ™" ' in his dominions, that he took them fo to heart, that he could not fleep quietly for them ; yea, although he had a fpirit foil of heroick valour, yet the difTentions of the Church werefuche-vils to him, as to caufe him to cry and fob : Thus he writes in anEpiftle to Alexander &n& Arint,Let me enjoy the day e sin Euffb.Li.de peace, And the nights without moltftdtion^ that the pleafnre which vit« Conft. rifeth out of the pure light of concord and quiet life^ may hence-forth inviolably be conferved ; if it othe*-wlfe htppen, itbehwetk w to fob and ftgh> and to fled many 4 fait teare.

What heart that hach any tendernefTc in it, bleeds not in the fenfe of thofe fore & dreadful heart-divifions there are amongft as ! The evill there is in them,is beyond what tongue or pen can cxpreffe : Take a view of it under thefe three Heads.

1. The good they hinder.

2. The finne they caufe;

3 . The mifery they bring.

Firft, the quiet, comfort, fweetnefle of our fpirits is hindered by divilions: They put the fpirit out of tune; men who heretofore have had fweet fpirits full of ingenuity, fincethey have interefled themfclvesin thefe Diviiions, have loft their fweetnefle, their ingenuity is gone. When the Bee ftings, (he leaves her fting behinde her, and never gathers Honey more ; men by ftinging one another, doe not lofe their ftings, but they lofe their honey, they are never like to htve that fweetnefle in their hearts, that heretofore they had.

Bb 3 Shall

Heart- divi

Shall I lofe my fweetneffe,fayes the Fig-tree, and goe to be pro moted over the trees ? Why doeft thou not reafon thus with thy fpirit ? Shall I lofe my fweetneffe in contending, to get my will to be above others ? God forbid. There was a time that both my my felfe and others found much fweetneffe in the temper of fpirit ; there was nothing but peaceablenefle, quiet, calmneffe 5 contentednefle in it,and how comfortable was fuch a temper of fpirit ! me thought when my fpirit was in that fweet frame, all things were fweet to me; butfincel have been intereftedin quarrels and contentions, it hath beene farre otherwife with me. Prov. 15.4. Perverfneffe in the tongue caufes a breach in the fpirit. Contentions caufe much perverfnefle in mens tongues, and this caufes a breach in their fpirits. Your contending cofts youdeare: though it were in nothing elfe, yetthelofleofthis fweetneffe of fpirit makes itverycoftly to you. All the wrong that you {hould have put up if you had not contended, had not been fo great an evil to you,as this one thing is.There is nothing more contrary to ingenuity then quarrelfomneffe. It is repor ted o£&&b*&hw 9 that when he, was to dye he had this fpeech, Cupio txbic and Strigelius at his death had the fame : I defer e to depart this vittmigrjtrc life for two cattfes : Firfl^that Imayenjoythedefiredfeghtofthc p-fcpur dins Sonne of God, and the Church in heaven. Secondly, ~vkat I rrittj be C f^*r dfftterA- delivered from the fierce and implacable hatred of Divines. There uconfofiu F>- was much difputing, contending , quarrelling in thofe times, Hi Vet, & ta which was fo tedious to the fpirits of thefe good men,as it made left* Ecikp#. them the willinger to dye, that they might be where their fouls Demdcut n- {hould be ac re ft That Saint of God old M. Dod, never loved to rib* & foti*' me ^^ e w ^ c ^ controverfies ; he gave that reafon, He found his Mbtiibtu odiis heart the worfe when he did. Men feldome come away from Theclogorum. hot difputes,or any other contentions,but their fpirits are altered Melchi .r A- f or the worfe. They finde it fo, and others finde it in them. If I ia a man * ias ^ eene a ^road, and met with company with whom he hath been contending, his wife, children, fervants, finde that he comes not home with the fame fpirit that he went out with.

Secondly, they hinder the freedome of a mans fpirit, which a wife man fets a high price upon : the itrength of many mens fpirits is fpent in contentions , they have no command of them to any thing elfe. When a man is once engaged in a conteft, he knows not how to get offjContention is a great fnare to a man,

he

The Evill of our Times. 191

hewifhes he had never medled with it, he is weary of it, hue knowes not how to come off fairely. I have read of Francis the firft, King of France, confultmg with his Captained how to lead his Army over the Alpes, into Italy, whether this way or that way; jfnMrilltes Foolefprung out of a corner where he fate unfeene, and bad them rather take care which way they fhould bring their Army out of /^/y*back again. It is eafie for one to intereft himfelfe in quarrels, but the difficulty is to be difengaged from them when you are in.

Thirdly, they hinder the good of the body; many men con- 3. tending with their Brethren are fofull of flomach, that they have no ftomach, they kinder their fleep ; men lye tofiing up & downea great part of the night, fometimes whole nights, mu-fing^ plodding and contriving, how they may make their party good, what advantages they may get of thofe they contend with. Have the thoughts about the breach finne hath made be-tweenGod and thy foul,broke thy fleep fo much as the thoughts , of breaches between thee and thy neighbours and brethren ? We / T r ! ? ,, reade of Mofes, Dettt. 34.7. that he was an hundred and twenty T 'i.> ll ,f!" l|jl yeeres old when he died, his eye was not dimme., nor his natu- T y rail force abated. Some give this to be one reafon of fuch a woftjfr* derfull prefervation of his health and ftrength, the meeknefTe of '*3™{ his fpirit : God witneffes of him, Numb. 12. 3 . That he was the meekeft man upon the face of the earth. That good old man Mr. ZW came ^ery neere to Mofes in the one and in the other. * Tfl>

Fourthly, they hinder mens judgements:if the water be mud- fa* 1 ** ^ A " die, we cannot fee what lies at the bottome. Thefe diflentions difturb the medium of our fight : you cannot weigh gold in the middeft of bluftring windes : you cannot confider and give a judgement upon truth,except the heart be calme. Gregory Na-^imn^en hath this fimilitude : As the earth, fayes he, is fixed to men whofe braines and eyes are found, but to thofe who have a vertigo in their heads it feems to turne round : fo we are decei-ved in our apprehenfions of things, we have not the fame judg- Greg- Naz ment of things when we love, and when we doe not love. orat - T 4-

Fiftly, they hinder the fweetnefle of Chriftian converfe and 5-communion : you know your communion with the Saints was wont to be farre more fweet then now it is ; ye were wont to have yaur hearts fpriag at the fight of one another: fjft afl>etlut

boni

Hetrt-divifions

boni viri delettatfayzs Seneca, The very fight of a good man de lights, the fight of a godly man was wont to delight us other-wife then now it dees: you look one upon another now fowre-ly, with lowring countenanee,and withdraw from one another : your comforts were wont to be double, treble, feven fold, an hundred fold, according to that fociety of Saints you converfed withal!; one godly man accounted it the joy of his heart, that he had anything that he could communicate to another godly man,and the other had the like joy that he had any thing to communicate to him; thus comforts were multiplyed; but now your comforts are fingle, Oh the fweetneffe, the futableneffe there was wont to be in the fpirits of Chriftians! Shall I fay fu tableneffe? it was a bleffed onenefle; of heart: they did as it were exchange foules one with another every day; their foules didclofe dafpeone with, and cleave one to another. Oh how did they iove to open their hearts one to another 1 what delight was there in pouring forth their fpirits one into another ! What cheerfulneffe was there wont to be in their meeting! they eate their bread together with fmgleneffe of heart and ;oy, praifing the Lord. There were no fuch merry meetings in the world, as the meetings of the Saints were wont to be: They par ted one from another with their foules bound up one in another ; their hearts warmed, eniarged,refolved, ftrengthened in Gods waies. But now they cannot meet together but they fall a jarring, con tending one with another, and pare with fpirits«ftranged from, fowred, and imbiteered one againft another : their hearts weak-ned, and more unfetled in the things of God then before. Here tofore when they were abfent one from another.,yet the remem brance one of another was joyfull; but thefe dayes feeme to be gone. Where is there that opening of fecrets one to another as formerly ? every one is afraid of another. What fweet vifits were there wont to be? what bearing one anothers burdens? what heart-encouraging Letters ? It was with the Saints as in t [e Tertullians time, Chriftians -called Brethren^ and were ready to & r,w- dye for one another : but now they are burdens to one anothers n volantpfo fpisits,they bring evils one upon another. Thofe who heretofore fctnv ccm. were f orwarc i profefTors, whofe fociety was onely amongft the Saints,n6w they can fuit well enough with thofe who are carnal, theyclofe with them, their cohVerfeis moil amongft them,

Oh Lord, what fire is it that is kindled amongft us I The nature of fire is, fongregare homogenea^ &fegregare heterogenea^ to gather things of a like nature together, and feparate things of a different : but our fire does quite contrary, it feparates things ' that are Homogeneall, and joyns things Heterogeneall. Surely this is no other then the fire of hell.

Sixthly ^they hinder our time. Abundance of time is fpent 6, about our divifions, which we are not able to give account to God for. When men are engaged in contentions, they will fol low them night and day, whatfoever bulinefs be neglected, to be fure that muft not : yea the choice of our time that was wont to be fpent in meditation, reading, prayer, is now fpent in con tending and wrangling. Thofe retired times that we were wont to converfe with God in, are now fpent in the workings of our thoughts about our divifions ; and when we cocne abroad then a great part of our time is taken up in: going firft to this body, and then to the other, to help forward and foment matter of di-vifion. Of all the time of a mans life, that time that is fpent in lawing and quarrelling is the worft,and happy it were for many that it might not be reckoned amongft the days 3 weeks, or mo-neths of their lives.

Seventhly, they hinder our prayers. If tm or three agree to- 7 get her touching any thing they fiall atke, it fhall he done for them by my Father^ fayes Chnft, Mat. 1 8 . i& I Tim. 2. 8, / mil that men pray, lifting pip their hands without wrath. When Daniel was in a ftrait, he goes to his companions, and defires them to lift up prayers to God for him, Dan. 2.17. There was a a fwect agreement between them. Hence their ftock and trade in prayer went in common, but divifions do exceedingly hiuder prayer, either one with another, or one for another, i /V/-.3*7:the Apoftlc giving rules for a peaceable loving life between man & wife, the womari muft be meek , and the man live with his • wife as a man of knowledge ; and they muft walk together , as th.e,heires or life.. V ' <TT le ? That yottr -prayers may not- foe .;. Private contentions m families. atfe great : tiindf^ncesof

famii -iravers.i So,0ur puhhck divifions and contentions are r' ,i mdrancesof the;prayers'of Chriftians in a mores pub-iieK'w^ ' o\v were they wont to pour forth their hearts' in prayer together ? then their hearts clofed, but now it is other-

C c wife.

wife. Men do not walk now together as the heirs of life, there-* fore their prayers are hindred. God accepts not of our gift, if we offer it when our hearts are at a diftance from our brethren, When breaches continue, and we are not reconciled,you know Chrift requires us to leave our gift at the Altar till reconciliati on be made. It is the Spirit of God in the Saints that is the fpirit of prayer: now Gods Spirit is a Dove-like, meek, quiet, and peaceable fpirit.

8. Eighthly, they hinder the ufe of our gifts: When Veffels arc

fowred with vinegar, they fpoil liquor that is poured into them, they make it good for nothing : Many men have excellent gifts, but they are in fuch fowre vinegar fpirits,that they are of little or no ufe in Church and Common-wealth.

1. In thefe times of divifion, many men exercife their gifts and parts in little or nothing elfe but in matters of divifion; do you think that God hath given you fuch parts for no other end but this ?

2. They have no hearts to impart to their Brethren their gifts in counfellmg, admonifhing, ftrengthning, comforting: No, their hearts are eftranged from them, they care not to have any thing to do with them : but do ycu think, that you are fo far your own men, that you may keep in, or imploy your talents as you pleafe ? Are you not the Stewards of Chrift, are they not given to you for the edification of your Brethren, as well as for good to your felves ? Can this fatisfie your confciences ? fuch a one differs from you,he hath angred you, therefore chough you have opportunity of being ufehil to him, yet you refufe it, as if it were at your liberty to lay out your abilities for good,or not, Certainly, this is not according to the mind of Chrift. i Ccr. i2.7.Themamfeftationof the fpirit it given to every man toprt-fit withali

S.Ifyoudotnake ufe of your gifts for the good of others,

yet diflentions between you will hinder the profit of them, you

are not like to do any good by them, except they be carryed <m

by the oyl of love, they wil not foak into mens hearts. When

did you ever know a wrangling contentious Minifter (though

his gifts were never fo excellent) do good amongft his people?

And what comfort can a man have of his life, if ne be laid aiidc

by God as a ufele/s man ?

4 .Thefc

4. Thefe divifions canfe men to make the gifts of others ufelefs to themfelves, whereas God puts opportunity into mens hands, to get much good by thofe excellent gifts their Bre thren have, yet if there be any difference between them, ei ther they will not acknowledge the gifts of Go Din them, orotherwife they have no mind to receive from them that good they might have, becaufe their hearts are not with

them.

Ninthly, they hinder our graces • how little of God and Chrift, little fpiritualnefs appears in Profeffours of Religion fince thefe rents and divifions have been amongft us,in compari-fon of what in former times hath appeared^ As the members of the body (Tayes AngHftine) are not quickned, except they be joyned,fo even the members of Chrift do not receive or the quickningvertue of Chrift, except they bejoyned: Here is the reafon of the deadnefs, coldnefs, emptinefs, barrennefsj vanity of your fpirits, you are not joyned : O where are the heavenly Chriftians that were wont to be, thofe humble, thofe holy gra cious foules, who lived by faith, who were able to deny them* felves, their whole lives were nothing elfe but a continuall ex-ercife of felf-denyall, who were not onely patient, but joy full under afflictions? Where arc thofewatchfiill Chriftians who walked clofe with God, who enjoyed fuch fpirituall communion with him, as made their faces fhine in their holy heavenly con-verfations ? Where are thofe tender, broken-hearted Chriftians that were wont to be, who lived upon the Word, to whom the Word was more fweet then honey and the honey comb <> Now there is another kind of face of Profeffours of Religion, as if there were godtefs in thefe dayes, not of the fame kind with that which was formerly. If our fore-fathers, who were the moft holy and gracious, fhould rife againe, they would not own thofe for Profeffours of Religion who now make a great noyfe,keepa great ftirr about Religion, as if they had got up higher thea their fore-fathers had, and yet are loofe, vain, fro thy, falfe in their way. Certainly, thofe holy, gracious Saints^ whom thefe new Profeffours fleight, were they alive^ they would abominate them, as the great difgrace of, and difhonour to Jefus Chrift and his Saints.

Take but away their difputes, and for any clfe, how empty

C c 2 ana

and dry are they ? If they ever had any grace, it is under a deal of rubbifti, we cannot fee it; and can thefe men be any other but an empty vine, feeing their hearts ate fo divided ? The gra ces that they feemed to have had, are quite blafted; and if there m. &//?; were an y m trut h 3 they are exceedingly weakned; Vinegar will diflblve Pearls. Pliny tells of Cleopatra Queen of Egjft, that in her wanton bravery, at a Supper {he made for Marcns Antonius, (he diffolv'd a Pearl in Vinegar, and drank it off, and prepared another, both which were valued worth neer five thoufand pounds: Oh the many precious Pearls worth thou-fands of gold and filver,that are diffolv d by the Vinegar fowre-nefs of mens fpirits in thefe {harp diffentions that are a-mongft us !

l0 - Our Divifions hinder the breaking forth of theluftrc, the

• (bine of Religion in the beauty and glory of it.

The fire of our contentions raifes fuch a fmoak, that it all befmothers us, it takes away our comlinefs, it makes us look black, no amiablenefs appears in the wayes of Religion to con vince men of the excellency of them. Scratched faces, rent and torn garments we account a fhame to us; diftradted, divided fpirits, rending and tearing one another, and from one ano ther in our divided wayes, O how uncomely doth it render us, and that profeflion of Religion chat we take upon us! The Bidultb in his Turks were wont to wonder mnch at our EngJifh men for travell to Jew pi n ki n g an€ [ cu tting their clothes, counting them little better* cm * P 9 • ^^ ma( j men ^ £ or ma k m g holes in whole cloth, which time of it felf would tear too foon: the cuts, rents, flafhes that are in our fpirit,in our divifions at this day,are much more uncomely, and may juftly render us foolifh and mad in the eyes of all that do behold us.

1J * Our Divifions hinder our ftrength; If you untwift a Cable,

how weak is it in the feverall parts of it? a threefold c^ord is not eafily broken, but a fingle one is: Divide a ftrong current into feverall rivelets, and how {hallow and weak will the courfe of the water be ? That aft that Plutarch reports to the King of Scjtha, Sciltirus, toward his Sons hath been very famous, to fet oat how divifions weaken wherefoever they are; lie fayes he had eighty Sons, and when he was near death, he caufed a bundle of Arrows to be brought and given them one by one,

bid-

bidding each of them to break it ; they all anfwered, it was impoflible for any man to doit; then he caufes the Arrows rplutarcb '^' l to be taken out one by one, and bade one of his Sons $*&%*££* them, this any of them could eafily do ; upon this he fpcaks Scm g 4 ' to his Sonnes thus, Ifye agree together , ye {hall abide fhrong and unconquerable; but if ye divide your felves, con tending one with another, ye will be weak and eafily over come.

They hinder our doing good in publick; that which concerns 12. many, muft be done by many: But how can two, much lefs many, walk together, if they be not. agreed ? that which one does, the other feeks to undo : Now although God can turn whatfoever is contrary to his work,, to the furtherance of it, yet man cannot do fo. When God would hinder the work of buil ding Babe /, he comes down and confounds their tongues, fo as they could not joyn together in it: Thus when the De-vill would hinder the work of ^erufalem, he knows no way more likely then by dividing the hearts of thofe who are employed, if he can poflibly, that thereby he might bring con-fufion.

They hinder our own ends; none are more crofled in their * 3 • ends and defignes, then contentious people; we have not the mutuall benfks of one anothers Eftates, Houfes, the many ways of accommodation and help for one another, as heretofore we were wont to have; now every man fhifts for himfelfe; fcarce any man who knew what the heartinefs of friendfhtp meant,. enjoyes thofe outward accommodations as he was wont.

They hinder the blefling of God, Pfalm. 133. The Pfalmift 14. commending the love of Brethren concludes, There the Lord commanded the blejfing, even life for evermore. There 1 that is, where the love of Brethren is, there is a bleffing, a blefGng commanded by God; it comes with power,and this no lefs then life, and this life for evermore. God dwells in Salem^ fayes £//-ther, not m Babylon; where there is peace, not where there is confiilion.

Laftly, yea they hinder all good. They are like the Torrid J 5> Zone, nothing can profper under it. When the Dog-ftar rifes no plantsthrive as ai other times. When afut is kindled in a

town,

Heart-divifons

Town, thebels ring backward. When fires of contention arc kindled in place$,all things go awke. There is little joy in any thing.

Thus you fee how great evill there is in oar divifions in refpeft of what good we lofe by them :*now then confider whether it be poflibk that any gain we can get by them can recompenfe this lofs ; can any thing got by them quit the coft ? But if it could be fuppofed our lofs may be recompenfed, yet I am fure nothing can countervail the evill there is in them^ in refpeft of the finfulnefs of them. That is the next head.

CHAP. XXVIII. The fnfttlneffe of wr

T

Hough there be fin in many things mentioned, yet we con-fidered them in reference to our good that was hindred: but now let us confider what venome of fin there is in them;

The number 2. hath been accounted accurfed, becaufe it was the firft that departed from unity. The departure from that uni ty God would havens a very curfed thing, for it hath much fin in it. That which S. Aug. faycs of originall fin, we may well ap-ctufa ply to our divifionsj, They are fin, the punifhment of fin, the caufeoffin, nothing but a heap of fin.

Firft, they are againft the folemn charge and command of God, and of Jcfus Chrift. i John 3.23. This is his commande-menty that we foculd believe on the name of his Sonjffus Chrift , and love one another at he gave us cowwandemcnt. It is not an arbitrary thing that we fhould love one another, but it is the command of God, and a great command joyned to that of be-leevingfm his Son Jefus Chrift. The one is as truly neceffary to falvation as the other. Let men talk of faith,of believing on the Son of God, of trufting to free grace in Chrift, yet if they have dividing, contending fpirits 5 no love, no fweetnefs, no grace of union with the Saints^ their faith is a dead faith. And becauie God ftands much up@n this to have his people live toge ther in love, at the beginning of the verfe he fayes, it is his com-mandement; at the end of the verfe he fayes,^ gavew comma**

dement;

; And it is alfo obfervable, that he fayes of the comman-dement of love, that \\z gave H* that ctmmandement. It is a gift, for it is a fweet commandement. We {hould not onely fnbmit to it, as being bound by the authority of it: but we fhould open our hearts to it, and embrace it joyfully as a gift from God. The commandement of love God gives us as a gift from his love. The excellency of thefe commandements are further amplified, ver. 24. And he th*t keepetb his commandements dwettetb in him, and be in bi#i. I do aot tbinke that you can finde in all the Scripture any command of God in one ver. and a piece of another fo in culcated and commended. Again, cfap. ^. 21. Thi* commaxtde-went have \- cfrom bim y that be who loveth God Iwes hu br&ther alfo. Jf you think you have any command to love God,or to be lieve in Jefus Chrift, know the fame authority layes a command upon you,to love your brother alfo. f«h. 15.12. This is my COM-wandement, that je leve one another AS I have loved jot*. And ver.17. The/e thwgs I cowmand yott y that je love one another. Chrift you fee Lkewife makes a great matter of the Saints loving, one another. Surely the finne then muft needs be great that breaks fuch a great commandement as this, upon which God the Father and Jefus Chrift his Son layes fo much weight.

Secondly, thcfc unkind and unloving divifions are againft 2 the prayer of Jefus Chrift, yea againft that prayer he made for us a little before he died, job. 17 !21. he prayes to his Father,that all who did believe, and (hould after believe on him, might be one, as his Father is in him,and he is in his Father; and that they may be one in the Father and him : as if he {hould fay, Oh Fa ther, I am now going out of the world, and I forefee, when I am gone, even thofe whom thou haft given me, who are one in me, and in thee, will meet with ftrong temptations to divide them one from another: but oh Father I befeech thee, let thy fatherly care be over them, to keep their hearts together, that they might be united in the ftrongeft union that is poffible for creatures to be united in. Oh Father, let them be one, as thou and I am one. Would we not be loath to lofe the benefit of that heavenly prayer of Chrift for us in that ijafjoh. read it over, fee what foul-ravi(hing excellency there is in it, feeing he hath cxprefly faid he intended us who live now,in it,as well as thofe Difciples wko then lived with him; Let us prize

this

this prayer, as being more to us then tenthoufand worlds. Luther writes a chiding Letter to Melanftkon ; By thofe finfull diftruft-full fears and carking thoughts of yours, fayes he, you do irri-toA facere prices noftrat, you make void our prayers. How great then is the eviil of our divifions ? by them we do what in us lies to make void as concerning us the prayer,that blefTed prayer of Jefus Chrift. Sathan, fayes Chrift to Peter, hath defired to win now you like Wheat, but I have prayed for you that your faith fail not. He (hall not prevail, fayes Chrift : Why ? Becaufe I have prayed for you. Oh blefled Saviour, is not thy prayer againft our divifions , as ftrong ? Canft not thou prevail with thy Father as well in this as in that ? We know thy Father did and does ever hear thee : fome way or other this prayer of C H R i s T is, and (hall be heard ; yet our fin is not the lefs, for it tends to the fruftrating of Chrifts prayer. Sathan defires to winnow us in our divifions,but he de-iires not to have the ChafFe divided from the Wheat, he rather would have the CharYe mixed with the Wheat. The mixing the Chaffewith theW T heat makes a great ftirre amongftus: But Chrifts prayer which helped Peter in his winnowing, we hope will help us in ours ; only let not us do any thing that makes a-gainflt it.

Thirdly, our divifions are againft our own prayers. How of ten have many who now are eftrang'd from one another,hereto-fore fo prayed together ,as their hearts have feemed to melt one into another, fo as one would think it impoflible that ever in this world there {hould have been that diftance between them that now there is. How often have we prayed, Oh that once we might be bleifed with fuch a mercy, as to worfliip God ac cording to his own mind 1 that we might be delivered from confcience oppreffion, from fpirituall bondage 1 Oh that we might be delivered from the inventions of men in the fervice of God: that the Saints might joyn and ferve the Lord with one (boulder. There were never fuch hope? that the Saints {hould enjoy their prayers fo as of late there hath been, and yet never were they fo divided as now they are : they now fee'k to bring one another in bondage. If five or fix years fince when many of us were praying together,ir>aking our moans tc-Cco for that oppreffion we were under, God {hould -have tl.en -prdentedas . . ' in

in a Map, fuch times as thefe are to our view; could we have be-leeved that it were poilible that there fhould be fuch a diflance in our fpirits as now there is ?

Fourthly, our Divifions are very difhonourable to Jefus Chrift; were it, that they darkned our names onely, it were not fo much ; but that which darkens the glory of Jefus Chrift, fhould goe very neere unto us. I have read of Alexander Seve-rus s feeing two Chriftians contending one with another, com manded them that they fhould not prefume to take the name of Chriftians upon themfelves any longer; For ffayes he) you difhonour your Mafter Chrift, whofe Difciples you profeffe to be. It is dishonour to a General to have his Army routed, and run into confrudon. The Devill feems to prevaile againft ns in thefe dur divifions ,fo as to rout us. fohxt 17.21. 23. is a nota ble Scripmre,to (hew the (infuineffe of our divifions,in the dif honour they put upon Chrift, and it may be as ftrong an argu ment againft them as any I know in the Book of God; Ch'rift praying to the Father for the union of his Saints,ufes this argu ment, O Father let this be granted, that the -world -may keleevc that thott haftfent me : And againe, ver. 23. Let them he pcr-fett in one, that the world may know that thou haft fent me. If they be not united one to another in love and peace, but have a fpirit of Divifion ruling amongft them, what will the world thinke?furely,that thou didft not fend me ; that I who am their head,their teacher and Lord, never came from thee,for thou art wifdom,holinefs and love,& if I had come from thee,then thofe who own me to be theirs, and whom 1 own to be mine, would hold forth in their conventions fomething of that fpirit of ho-linefTe, wifdome and love there is in thee; but when the world does not fee this in them, but the clean contra*y,they will never beleeve, that I came from thee; thofe truths that I came into the world to make known as from thee, O Father will not be beleeved, but rather perfecuted, if thofe who profeffe them by their divisions one from another, and oppofitions one againft another, (hew forth a fpirit of pride, folly, envy, frowardneffe; therefore, O Father, let them be one as thou and I am one; if this Petition be not granted, how (hall I look the world in the face; I {hall be contemned in the world: what am I come down from thee, for fuch glorious ends as --indeed thofe were,

D d "for

for which I came into the world, and when lihould come to attaint thofe ends, for which I came, (hall there be fuch a car riage in thofe who doe profefie my Name,that by it the world {hall perfwade themfelves, that thou didft never fend me? O what a fore evill would this be I furely any Chriftian heart muft needs tremble at the leaft thought of having a hand in fo great an evill as this is.

5. .FifthlyJDivifions are finfull becaufe they grieve the holy Spi-

ri^ofGod, Ephef.4.30,3 i. Grieve not the holy Sfir it of God, -whereby ye arefealed to the day of redemption. Surely, there is no go.dly heart, but will fay, O God forbid that J {hould doe any thing to grieve the good fpirit of God, it is the Spirit that hath enlightned me,that hath revealed the great myfteries of God,of Chnft,of eternall life unto me; it is that Spirit that hath drawn my Soul to Jefus Chrift,that hath comforted it, with thofe con-folations that are more to me then ten thoufand worlds; the Spirit that hath ftrengthned me, that helpes me againft temp tations, that carries me through difficulties, that enables me to re Joyce in tribulations j the Spirit that is an earneft, to afTure me of Gods electing love; the fpirit thet hath fealed me np to the day of Redemption 5 and now (hall I be gnily of fo great a iinne as to grieve this bleffed Spirk of the Lord ? If I did but know wherein I have grieved it, it could not but make my foul to bleed within me, that I {hould have fuch a wretched heart, to grieve this holy Spirit, by whom my foule hath enjoyed fo much good : I hope {hould for ever hereafter take heed of that thing, I would rather fuffer any griefe in the world,, to mine owne fpirit, then be any occalion of grief to that blef fed Spirit of God- But would you know what it is that hath grieved it, and what it is that is like to grieve it further ? mark what followes, <ver.$ I. Let all bitterneffe, wrath, anger, cla-mottr ^ and evill tyeakjng be put away from you with all malice : And would you doe that which may rejoyce it? Oh! God knowes it would be^the greateft joy in the world for me to doe it, thent/fr-32. Be ye kind one to another^ tender-hearted^ for giving one another even at Cjod for Chrifts fake hath forgiven you,

fa Sixthly, thcfe divifions doe grieve and offend our Brethren^

this (hould not be a light matter to us£hrift accounts it a greac

evill.

evill to offend one of his little ones: We may thinke it a little matter to give offence to fome of Gods people who are poore and meane in the world, fo long as we have the bravery of it, and the countenance of great men, no matter for them. But (friend)whatfoever flight thoughts thou haft of it,Chrift thinks it a great matter-you may look upon them as under you, the times favour you more then them; but if you (hall give them caufe to goe to God, to make their moanes to him, of any ill u-fage they have had from you; Lord thou knoweft I was for peace 10 the uttermoft that I could, fo farre as I was able to fee thy Word for my guide; but thefe who heretofore were as Bre thren to me, now their fpirits are eftranged, their hearts are irn-bittered, their words, their carriages are very grievous, and all becaufe I cannot come up to what their opinions, their ways are; certainly this would prove very ill to you,regard it as light ly as you will; it may be when others carry themfelves towards you otherwife then you expeded, you vent your felves againft them in quarelling, in giving ill language, in vilifying and fcor-ning, your ftrength runs out this way; but there are a genera tion of men, who being wronged, improve their ftrength in patient bearing, yet in making their moan to God in the exer-cife of faith, in committing their caufe to him.

Mat. 18. from 24. to 31. you have the ftory of the fervant who had ten thoufand talents forgiven him , who yet took his fellow-fervant by the throat who ought him a hundred pence, and put him into prifon ; the Text fayes, when his fe/lowfer-vantsfaw what wot done^ thej were forry, and came and told their Lord what was done. You do not hear them cry out of their fel low-fervant, O what a vile bafe wretch was he,who would deal thus with his fellow!No,but they went and told their Lord. It is not the way of Chriftians when they apprehend wrong done,to give ill language, to fe^k to right themfelves or others by bitter provoking expreffions; but their hearts being filled with griefe, if they muft needs vent it, if quiet debates with their Brethren will not eafe them, let them vent themfelves in the powring forth their complaints to the Lord.

Seventhly, there is much-'finne in our divifions, for they ftir -up milch corruption on all fides, both in our felves and others; As if you (hake a glafs of water that has dirt in the bottome,the

D d z dirt

dirt fpreads it felf all ovenfo doth the dirty fturTe in our hearts, thefe divifions caufing a commotion in them; that corruption is now difcovered, that neither our felves nor others had thought had been in us:Do not you fay in your hearts,and it may be one to another, Who would have thought it poflible, that fo much filthy ftaffe fhould lie fo long in fuch mens hearts undifcovered, which now appeares ilnce thefe unhappy divifions have been a~ mongft us ? Barnes 3.16. where there u envying andftrifejhere if confnfivn and every evill worke. When Snakes are cold, they lye ftill; but if the heat of fire come to them,then they hifle and put forth their {tings -.Thus mens corruptions heat by the fire of contention that is kindled amongft us, begin to fKrre, to ac%, yea, to rife very high. The reafon that fome give of that prohi bition of the Apoftle, Ephef.q. Let not the Sunne goe downe up on y our wrath, which alfo 1 finde Chryfoflome upon the place gives, is, becaufe when mens wrath is ftirred by contending, if it continues in the heat of it till night, as they lye upon their beds their corruptions will be boylmg, they will lye mufing and plotting againft thofe that contend with them j their thoughts in the night feafon will worke up their corruptions to a great height; have you not found it. fo, when the Sunne was gone downe upon your wrath, you could hardly ileepe that night? William the Conqnerour in his firft yeer commanded,that eve ry night at eight a clock a Bell fhould be rung^and that all peo ple fhould then put out their fire, which was called the CttrfeV? 'Sell : it were well that fome were admenifhed every night, to cover the fire of their paflions.

We ftirre up likewife the corruptions of others,, in thefe our divifions; doe you not fee thofe diftempers formerly menti oned, working and breaking forth in your Brethren when you provoke them in your contending with them? O pitty, pitty thy Brother, if thou canft not pitty thy felfe; does it not grieve thee, that thy Brother fhould bring finne upon himielf ?. Were it net better for thee to fuffer, then for thy Brother to finne?It is an evill thing to be an oecafion of griefe to our Brethren;7^e Lord does not willingly grieve the children ofwen,butto be oeca fion of finne to them is much worfe : When did you-^ver meet with your Brethren, and had your fpirits put into any heaf,hut after your parting when you began to be coole, you then faw

canfe to grieve for unbefeeming words, carnages, Breakings forth of paflion, that there was either in you or t^ern : Some times in a froward debate there is more finne committed in one houre,then there is otherwife in a whole twelvemonth,between thofe who live lovingly and fweetly together: yea, fometimes fuch corruptions are ftirred by differences and divifions, that one would think were not competible to a Saint; namely, the rejoycing in the evill of other men, yea of godly men. Dsvid faid, his zeal had even confumed him, beeaufe his enemies had forgotten Gods word; but fomc mens zeale doe even confume them, beeaufe their friends do remember Gods Word; the more inoffenfive they walke, the more are they troubled 5 - it were endleffe to mention the uncharitablenefTe, wrong, malice, injuflice, oppreflion, cruelty,with the abundance of other (ins that are caufed by our divifions.

Eightly, Yet farther, as they ftirreup finne, fo they harden -8. in finne. Fire hardens the clay into a brick: Thus are mens hearts hardened in evill by our divifions, men who hereto fore had tender fpirits, their hearts were redy to relens upon any brotherly admonition, now they are ftirTe, they ftand out fturdily, yea behave themfelvcs fcornfully : Othis fire of contention hath baked their Jufts, hath hardned their hearts. Ez,ek^i i. God promifes to give his people one heart, and this heart (hould be a heart of flefh : While the hearts of the Saints are united, they are tender; but when they divide, they grow hard.

Hence is the reafon why Brethren being falne out,it is fo hard to convince either of them of any ill carriage,they are angry,& they think they do well to be angry, and all becaufe their hearts are hardened, fonah was in a pettifh mood, his heart was hardened with it, let God himfelf come now to convince him,' he ftands it out, he will by no meanes aeknowledg himfelfe faulty- no, what he does he will' juftifie, he does well to be angry.

Ninthly, there is much finne in diem,, for they are a meanes 9. to keep ofif others from Gods Avayes; if this be their religion for men to-quarell one with another, I will have none of it t Carnall hearted men ufe to charge Religion with all the mifcar-riagesof the ProfefTours of it. You know what Saint Pttxl'

Dd 3 fayes.

Heart-dtviftons

fayes, I Cor.14. If wen sjeak^with ftrange tongues, and there comes in one unlearned) will they not he to him as Barbarians^ '•will they net fay they are mad ? Thus when the men of the world lookeupon thofe who profeffe Religion, and fee their carria ges, their wayes ftrange, divided amongft themfejves, will they not think them even mad people ? J charge you, fayes the Church, Cant.$ .5. by the Roes and by the Hindes, that yottftir not.ttf my Beloved till hepteafe.Th\s by fome is interpreted thus, The Roes and Hindes are fhy and fearful! creatures,by them are fignified fuch as are obfervers of the wayes of the Church, and ready to take offence at any thing they fee amifle in them, therefore I charge you, fay thofe who are faithfull, that you doe nothing that may make any difturbance in the Church, whereby fuch as are obfervers of your wayes (hall be offended: If they fee mifcarriages in you, they will fly off, and of all mif-carriages there are none more offeniive to the lookers on, then wranglings and contendings; when they fee this, they will conclude, Surely this is not the way of Chrift.

3Q 10. They are a very ill improvement of our zeal and cou

rage ; Zeal and courage have fuch an excellency in them, as its a thoufand pitties they ftiould have no other improvement then to raife and maintain quarels and divifions. The Lord hath ufe of every mans zeal and courage, referve them for him, for fomc notable work that God hath to do for thee, and do not fpend them about that from whence comes no good. If Soldiers lying neare their enemies, have no flore of powder, fhoiild fpend what they have in making fquibs and fire-workes, would they not be condemned of folly, if not of treachery, by all ? Thofe who have the moft zeal and courage, have little enough to fjrve their turne,for the fervices that God requires of them, and muft this be fpent in unworthy brablings, wanglings and qua-rellings ? That mans body is in an ill condition that hath a fore to which the humors have recourfe to feed it, leaving off the fupplying to the parts of the body that are to be noi^rifhed and maintained by them; the fore is fed, but the other parts grow lank and feeble. Thus it is with many mens fpirits, they are di-flempered, and then what abilities they have, are drawn forth to feed thofe diftempers; what account can be given to God of fuch a ufe of them as this?

j i .They

11. They make very much againft the Caufe of Chrift now 11, in hand, the great work of Reformation. Had we joyned hand in hand together, and fet our feives to ferve the Lord with one Ihouider, what abundance offervice might have been done? how might the honour of Chrift have been advanced high a-mongft us before this day ? But while one draws one way, ano ther another, one feeksto fet up, and another labours to putt down, how can the work go on ?

You will fay, That is true indeed, things would go on apace, if thofe who differ from others would give up their judge-.ments and praftifes to them, to beleeve what they beleeve,and to doe what they doe. But how can this be ? you would not have them give up their judgements or pradices to them till they know they be right, and how can that be, till they by difcuffing, praying, reading, meditating, finde that out ? If fome men had cettainly found out the right, and other men knew certainly that they had done fo, then the worke were ac an end.

But when we complain of our divifions for making 4nuch a~ gainft the Caufe of Chrift, or work of Reformation, we do not complain againft men,becaufe they cannot all underftand things alike. But this we complain of,

i. That all men who profefle godlinefTe , have not joyned in oppofing that which they beleeve cannot ftand with godlinefte, by all the waves that God hath put into their hands.

2. That they have not joyned to promote thofe wayes of godlinefTe, which they are convinced to be fo.

3 .That they have not joyned to ftudy what wayes and means may be found out to cafe the hearts and confciences one of ano ther, to beare with one another, fo far as Chrift would have them be helpfull to, and beare with one another. It is this that hath made fuch a ftop in the work of Reformation. A peace able, humble, and quiet difcufling of things, furthers that Re-iformation that Chrift would have. Doe you thinke that Chrift would be pleafed with fuch a Reformation wherein the leffer part fhould give up their confciences and practices to the Judg ments of the greater ? fuch a kind of flubbering over matters might foon be, but Chrift muft have all the matters of his

worfhip

worfhip and do&rine confented to, and practiced from a prin ciple of faith. Let us joyn. with all our might in all we know, and with peaceable, quiet, humble fpirits feek to know more' and in the mean time carry our felves humbly and peaceably to wards thofe we differ from, and Chrift will not charge us at the Great Day for retarding his Caufe, the great work of Refor mation in hand.

i z.Thefe our- diflentions are againft a great part of the Cove nant of Grace which God hath made with his people in Chrift, and thofe many promifes of fo much peace that there is to be in the times of the Gofpel. Webythefe do that which tends to make void the Covenant, we doe as it were fay that Chrift is not come in the flefh, i ^0/7.4.3. Every Jpirit that confeffeth not that fefyt Chrift is come in theflejb, is not of Cjod , and this i* that jpirit of Antichrift. Many men talk much of Antichrift, bet fuch as profefs the Gofpel,and yet are of unpeaceable,fnar-hng, contending fpirits, they have the fpirit of Antichrift, and they doe not confefle that Jefus Chrift is come in the flefh. It is the Argument the Jews have againft Chrift, fay they, If he were come, then that Frophefie Efay 11.6. would be fulfilled, The wolf e fall dwell with the lamhe, and the leopard Jbalt Ije downe with the kid, and the cow and the he are fhall feed, together^ eHv But this is not fo, they bring many other places where Peace is propheiled of, as Efay 9. 7. Of the encreafe of hit go vernment and peace foal/ he no end. Thofe who feeke for his Go vernment, fhould feek for his Peace alfo.

Galatinm de Arcanu Catholic* i>m>^tf ,fpends divers Chap ters in anfweririg the Jews objections againft Chrift from thefe places with others, as Lih^. the 6,7,8. Chapters. A fpeciall part of the Covenant of Grace is m that promife, E^ek^ 11.19. I will give them one heart, and I will put a new Jpirit within them, and they fljall he my people, and I will he their <yW, ver.2O. And ^er. 32.38,39. They fljall he my people^ and I will he their God, and I will give them one heart and one way. Many men fpeak much of the Covenant of Grace , who manifeft little of this part of it in them. If that which is againft any command of God be finfull,much more is that which is fo diredly againft Gods Covenant with his people, that which tends to make even the Covenant of Grace to be of none effed:; if it be of no

effed in one part of it, it will be of none in the other. 13. By y our divifions we crofs that end that God aimed at in the variety of his adminiftrations in the gifts and graces of men; That this was not Chriftsendin difpenfing gifts and graces in a different way, that there might be fueil adminiftred to con tentions and quarrels, but rather to exercife love, we fpake to before, now onely take notice of it as. a confederation that fet out the exceeding finfulnefs of our divifions.

The Aggravations of the finfulneffe of our Divifions.

Erft, That we that are Chriftians {hould be thus divided, it i. yere not fo much if we were Heathens; our divifions are a-gainft the very character of Chriftianity : Hereby fall je know thatje are my Difciples, ifje love one another, fayes Chrift. Love and Unity are Chrifts badge, the Armes of a Chriftian, where by he fhewes of what Houfe he is: But by thefe divifions of ours, what doe we but rend the very Armes that Chrift hath ho noured us with, and caft them under our feet ?

Secondly, that we who were fo lately in bondage, fhould up- 2. on the beginning of our deliverance thus fall out one amongft another, one from another, one upon another; for us who are newly come out of prifon, who have upon us ftill the very fmell of our prifon garments, the fores of our necks by reafon of thofe yokes that were lately upon them are not yet healed, and yet we thus prefently fight one with another, this is uncomely and very (infill.

Thirdly, The union of our enemies is an aggravation of the 3. finfulnefs of our divifions; how great a fhame is it that they (hould joyne better then we ! have they ftronger bonds of unioa then we ? PfaL 83.5.6. we read of tenor eleven forts of men who could all agree in that which was evill; the Text fayes,IT/jfj confulted together with one confcnt, it is in the He-brew, nvith one heart-, there was Edow, the * Ifimae lite s, the Moahites, the Hagarens, Cjebw, Ammon, Amaleck^ the Pby-liftines, with the inhabitants of Tj/re ; Aftur is joyned with the children of Lot : thefe were ojjieverall opinipns and wayes in matters of Religion, and yet could joyne. I remember Cjre-

E e gorj

T/<» odVf SK- Gregory Nazianzen in one of his Orations makes a bitter com-TolAxp&vav plaint of this, who is there^ fayes he, that is of a right mind, TO. WA^VTA, that doth not deplore the prefentftate of things < who can find out &c. exprejfions tofet out this calamity of ours,that theeves and robbers,

Atittt; (j& «- tjrants and whorematters ftonld be at peace amongft themfelves^ : -yet we cannot be at peace ? Revel. 17.13. we read often Kings of

i- the earth , that they are of one minde to give their po^er to the

:, &c. Beaft^ and to make war with the Lambc • fhall not we be of One Greg. Na*~. mind to fight againft the Beaft for the Lambe ?

; 4. Fourthly, that fuch as God hath joyned in fo many bands of

union, fhould fo divide as we do, as the bands of old acquain tance, of deare friendfhip in former times,that fellow-fufferers, that fuch as are related nearly, brethren, fillers, kinfmen, kinf-women/uch as live in the fame family,as are of the fame focie-ty, the fame calling, fuch as have received much good one from another, yet that now they fhould be thus divided, and there by the occafionsof fo much evill one to another, this is a fore, me (dis and a grievous evill. Luther in an Epiftle of his to his friend Spalatinus, tells him, that if he muft perifh, he would not that the Emperour Charles fhould have a hand in it, out of refped to him, but let me rather, fayes he, perifh by thofe of Rome > for I know fayes he, what mifery followed Sigifmund the Em-ria si- perour after the death of fohn Hufe. Although we fhould gifwwtduM con- defire that we might be no occafion of evill to any,yet if it muft &f l ^^ e ' needs be,better a thoufand times that the evill fall upon wicked dam C in°v;ta men, and thofe who are at the greateft diftance from us, then Lutheri. u po n thofe who are godly, and fo neare unto us.

5. Fiftly, that fuch as agree in fo many things, yea in all things

necefTary ro falvation, yea almoft, if not in all the Dodrinall part of Religion, yet becaufe of fome few things of leffer mo ment, there (hould be fuch a fearfull breach as now there is,this makes the account we are able to give of our breach the worfe, and our fin the more. And this is the evill fpirit of fome, they could wifh our divifions were in greater things, that they might juftifie their oppofition fo much the more.

£.. Sixtly, the finne is great, becaufe it is Heart-divifion; if it

were Head-divifion, difference of judgment, it were ill> but not fo ill, fer. 4. 18. Their wickedneffe u bitter^ for it reaches to the heart. This makes the wickedneffe of our divifions bit ter;

ter; the heart commands the head, but the head cannot com mand the heart.

7 .They are the worfe,bccaufe they break not; fo much as they doe,- wounds that take ayre, grow much worfe then thofe who are kept clofed; It is an ignorant/oolifh fpeech that fome pleafe^ themfeives with, when they are provoked,& vent abundance of choler in bitter, wicked language; When I am angry, fay they, I muft vent what I have within; it is better to let it out, then to keep it in. Indeed if the breaking of it out did make it to be lefle within then it was before, as the corruption of a fore is when it breaks out, then there were fome reafon in what you fay; but it is other wife. As the more you ad grace,the more it increafeth, fo the more you ad finne, the more it increafeth. And befides, Heart-corruptions when they break forth, they difhonour God in a publike way; whereas when they are kept in, the dilhonour to God is but between God and your felves.

8. That our divifions are in the prcfence of wicked men,that we Ihould difcover our fhame before them. Gcn.i^.j. the Text fayes,T/7fr£ wo* aftrife between the herdmen of Abraham and the herdmenofLot^andtheCanaaniteandthe Peri^ite dwelt in the land. Their ftrife was the more vile,becaufe it was before them.

Let us remember when we are driving, that the Canaaniteand $-/am x? Perizite dwell in the Land. It it not fafe, fayes Na^ian^en^ to yv.suL\* AO betruft him that hates aChriftian, with the hearing any thing yov Kistvjv Againft a Chriflian. Naz.Orat

9. Our divifions are long continued divifions, nothing can 14. quietus, as if they were irreconcileable. There ^, fayes 2{azi- . anz,en, afatiety in all things amongst men but in contentions ;

in meat^ in drinkf, infinginv, in all things otherwise moft delight-full, but men have never adune in mifchieving one another. We are like cocks, who are eafily fet a fighting, and when they are in, they will never leave till they kill one another.

i o. The late Covenant that fhouid be a means to unite us, is made a meanes of widening our divi(ions,by making falfe inter-pretations of it, by drawing the fenfe of it to what may ferve mens turnes,by charging men of perjury ,becaufe they come not up fully to what they would have them by which abufe fome IO . feek to make it to be a very fnare to their brethren.

Eez H.We

ii. IT. We are thus divided at fuch a time as this, the moft urr-

feafonable for divifions that ever was in the world : For,

i. Firft, it is a time of affiidion. It was fad with the Chil

dren of Ifrael when they were in the wildernefs to meet with fiery Serpents to fling them; while we are in the wildernefs in an afflicted condition, we are fiery ferpents one to another

lyy* The Hebrew word that fignifies afflifted, fignifies meeks,^ note, that affiided ones {hould be meek ones. When the ftorm iscomming, the Bees flock together to the hive. ler. 50.4. In thofe dayes, faith the Lord, the children oflfrael foall come, and tke children offttdah together, going and weeping they {hall goe and feek^ the Lord their God. Judah and Ifrael could not agree at o-ther times, but when they are in a weeping condition, then they {hall come together.

2 > Secondly, it is a time of Fading and Prayer; England never

knew what fuch Failing and Prayer meant, as it hath knowne of late: No nation in the world that we know of ever knew the like; and fhall we in fuch times as thefe, when we are cafting downe our felves before Almighty God, when we are judging our felves before him,in the pride and frowardnefs of our hearts 'contend againft one another ? Efay 58 4. Behold, je faft for flrife and debate, and to fight with thefift ofwickedneffe. It is a fill ofwickednefs indeed, that fights in times of Fafts. Is it fuch a Fafl that I /jave chofen^ How doe we in the dayes of our Fafts, acknowledge our vilenefs,our unworthyncfs of the ieaft mer cy, our pride, our felf-love, our envy, our paffions, all tbofe diftempers that are dividing diftempers, yet ftili we continue in them, and they break forth into dividing practices ? Surely our Fafts will rife up in judgement againft us, to make the fin of our divifions out of meafure finfull.

- ^ Thirdly, It is a time alfo of great mercies; we-*re afflicledfittt

notforfaken ; and mercies {hould fweeten our fpints. This Sum mer hath been a continued miracle of mercies • if our agreeing together, our love to one another were now beyond the expe ctation of all men, as Gods mercies to us have been beyond, and above all expectation, even fuch a fruit of mercies would be the greateft mercy of all. Butifinftead of being fweetned by mercies we are the more imbittered one againft another, how great is this finne ? If we {hall take occafion from our victo ries

riesat T^azefy.TauntoV, Bridge-water, .Sfoffar»e, Briftol, to feek to drive out of the Kingdome thoufands of godly men whom God ufed as internments of fo great mercy to us; will not this be fin unto us ? God brought us indeed into a wilderneffe, but he hath there fpoke comfortably to us ; our wilderneffe is our way to Canaan. It was the charge of fofeph to his bre thren, Gen.!}. 24. when they were going from Egypt to Ca naan, See float jef all not out by the way i We hope God is lea ding us to Canaan, oh that we could fee Chrift looking upon us,and charging us,faying,See that you fall not out by the way, <do not gru4g one againfft another, let not one fay, You are the canfe of our\rouble,#nd another fay,Nay,but you are the caufe of o\ir trouble ; let every one charge Iiis own heart, let every man fall out with his own fin as much as he will, but let not .brethren fall out by the way.

Fourthly, it is a time of Service ; God never put fuch oppor-tumties of fervice int-o our hands, as now he hath. How many holy men who were furnifhed with large abilities and enlar ged hearts to have done fervice for God and his people in for mer times, lived privately , onely enjoyed fweet communi on between God and their owne foules , but oh how did they prize opportunities of fervice I how dsd they thirft after } and greedily embrace advantages for publique work 1 they were willing to fubmit to any thing to the uttermoil their confciences would fufter them, that they might be employed in work for G*od and his Saints ; Though their encouragement from men wasfmall, yet their work was wages to them; butinthofe times, almoft all places of publique im ploy merit were in the hands or at the difpofe of evill men ; could they have forefeen that within a few yeers, there (hould be a doore open for all godly men , -to full opportunities for the imployment of their gifts and graces to the uttermoil:. How would they have rejoyced and longed to have feen thofe times, and bleiTed thofe who (hould live in them 1 I am-confident it cannot be fliewn that ever there was a time fince the world began, that fo many godly people in a Kingdome have had fuch a large opportunity of publtke fervice, as for thefe larl five yeers hath been in Eng-'land; and (hall this opportunity be loft with our wranglings and contending* ? Oh how unworthy are we to live in fuch

Ee 3 times

times as thefe arc! When a Matter fets his fervants to work,and that infuch a peece of work as is of great concernment,the op portunity of which if loft, will be a great loffe to him: if thefe fervants (hall trifle away this opportunity with wrangling one with another about their work, one oppofmg another in it,will this be a good account to their Matter? So much time was fpent in work,but fo much in quarelling,whereby there is little of the work done. We read ofNehemiah, cap. 6. 3. when Sanballat and Tobiah^ thofe qtiarelfome companions fent to him to meet them, intending to quarrell with him, he anfwered them, / am doing a worke^fo that I camtot come, why Jbottldthe tvorke ceafe ? If we foe men fet upon ftrife and contention, we fhould not meddle with them, to fpend our time in anfwering what comes from them; our cafe were miferable, if we were at the mercy of every quarreller, bound to anfwer whatfoever he pleafes to put forth. But let us tend our work; thefe opportunities of fervice that now we have are too pretious to give away to them, to be fpent, to be loft upon them.Hbw juft were it with God to take thefe opportunities from us, to bring us againe into fuch a : >...J condition as we fhould be glad of a dayes imploymentin pub-lick fervice, and then oh how would our confciences wring us, and grate upon us for fuch ill improvement of them, for fuch unworthy lofTe of them when we had them /

5. 5. This time is the time of the tryali of our fpirits.We never

had fuch a time to try what fpirit of love, what principles of union are in us, as now we have; and fhall we now mifcarry ? May it not be juftly thought that all our feeming love one to,& doling one with another formerly,was only for our own ends ? Before we were all under oppreffion, or at leaft the fears of it, when we looked upon our felres as in the fame condition, then the trial was not fo much:but now there is fome difference made in the condition of godly men. Some have the times fmiling up on them more then othersjnow is the time of tryal.The time of the triall of the fpirit of Ph*ra$hs Butler towards fofcph* was when he was out of prifon,in joying his preferment at theCourt, Scfofeph remained ftil in prifon.Perhaps while they were fellow-pnfoners he might tell fofeph that his heart did clofe much with him, and if he had any opportunity to be ufefal to him, oh w£ac a happinefle fhould he think it to himfelfe I Surely it (hould be

impro-

improved for the good offofepb to the uttermoti But when he was preferred, when he had refped amongft great ones, and f&fepb ftill was kept low, then he is not the fame man that he was when he was fofepbs fellow-fufferer. Now he hath other things in his head : fofepb is forgotten by him. Where this evill is, be fare God will find it out: for it is an evill very grievous to his Spirit. Put thefe together, and it will appeare that it is no time now to contend, whatfoever we doe at other times. I re member I have read of Sir Francis Drake, having a dear friend of his flaine by a bullet as he fate with him at fupper, Ah fayes he, I could grieve for thee, but now is no time for me to let down my fpirits.So when any fhal do fuch things a§ might caufe contention^o you fpeak to your own heart,Ah I find my anger ftirred } I could contend. 5 hut now is no time for me to let my fpirits rife in a contending way ; thete times call for peace and union, not for ftrife and debate. This is the 11, aggravation we are divided in fuch a time as this.

The twelfth is, we are divided, notwithftanding we are all I2 , convinced of the evill of divifions. We cry out exceedingly a-gainft them: we tell one another that of all the tokens of Gods difpleafure amongft us thefe are the greateft. Yet fcarce a man does any thing, or leaves any thing undone towards any help againft divifions, or furtherance of our union. Every man cries out of the Theefe, but who ftops him ? We all fay we would have peace, oh peace is an excellent thing 1 But where is the man who is willing to be at any coft for it,either in putting up any wrong which he conceives is done tohimfelf, or bearing with his brother in any thing differing from hirnfelf ? The Lord may juftly judge us out of our own mouths.

13. We have complained of others who are in place of po- 13. wer, to be of harfli cruel difpofitions. We have fayd if they had been of gentle,loving,peaceable difpofitions,tendring the glory of God dearly, & the good <af their brethren as their own, what abundance of good might they have done 1 . We have thought in thofe_times., Oh if fuch men were in place, who were then our dear brethren,whom we conceived to be of holy,humble,fweer, peaceable fpirits, very tender-hearted towards any they' faw godlinefle in;had they power in their hands, what fafety, peace, reft,would the Saints have 1 How comfortably (hould they goe

on

He Art divifions

on in their work I How would they be edified, prayfing the Lord i What a heaven upon earth fhould we have I And yet we finde it otherwife. We may fay, we looked for light, and behold, (I will not fay darkneffe,) but behold dimneffe even from them: for brightneffe, but behold obfcurity.Oh how doe the carriages of thefe men in fome degree juftifie the harfhneffe, fowerneffe, domineering and cruelty of fome of the Prelates I We hope no thing fhall ever befall us as to be fuch a temptation to us, as to juftifie their places. But fome of their perfons are fo farre juft i-fied, as there is occafion given to think they were not fuch vile men as heretofore we thought they were. For now we fee what a temptation there is in having the times (hine upon men, in ha ving power put into mens hands. We fee now that men who have other manner of principles then ever they had, yet how fadly they mifcarry when they come under the like temptati ons. How can we anfwer Chrift Jefus for thefe things ? 14 T 4' We are ftill divided, though we have feen the wofull

evik that divifions have brought upon others,yet we cannot be warned by other mens harmes. Thofe who are acquainted with Ecclefiafticall Hiftories, may furniih themfelves^ with Volumes in this kind. W 7 ho can read that fhort but fowre Hifto-ry of the troubles tf.frsinkfor d,\>ut his heart muft needs bleed within him? And of late what evills have almoft all the Proteftant party in Germany and through theChriftianworld/uffered by divifions! And yet we engage our felves in them, and are every day en gaging our felves more and more, Hew deep we fhall fink the Lord knowes.

15. 1 5. In our very labouring for union we are divided, in our

r Ayd- endeavours for peace we are at variance. Naz,i<zn&en in his 12. e- Oration rebuking this ftrange rnifcarriage of men, hath this no-n; table exprefiion, while we would Iwve. dhartii,--we fixity hatred, T» &- while we, feefejofet tip the corner font which unites .the jidet tafe-tberj 'ive are loofxcd our felves, we art jar pence, &nd jet veefiglrt one with another. Our waycs of late have been little elfe but do-TUS &t H- ing and jmdpingj yea we croffe.our felves in what we woulddo, ifroMpn- by doing:VvIiat we doe. We are all full of.^oiiryadidions in our Na?,. own fpirits and aftions, ana we cry out of others, that they are Orat.12. not con'iTftent to their own principles. .

j 6 Xaft IvV tlie fin of our divifions is the greater,becaufe we make

Reli-

Religion to patronize them. We divide from one another, and all under a Pretence 0f Religion.Sureiy this Virgin is forced/or there is nothing more contrary to the name or nature of Reli-gion,then to caufe or further divifions.Thenamecarryes union, ftrong union with it: Rcligio a Religande, from binding us a-gainetoGod, and to one another, after we were divided by our fin.To father our wicked divisions upon Religion, isnoo-ther then to bring down the Holy Ghoft in the likenefTe of a Dove to be like a V*lt*r or a Raven. What fpirit is it that we profefTe our felves to be adted by when we are working for Religion ? is it not the Spirit of God ? and is not that a Dove-like fpirit ? although we dishonour our felves by difcovering the bafeneffe of our own fpirits by our divifions, yet let us not put dishonour upon the bleffed Spirie of God; this makes the fin to be abhominable. 2{az,ianz,en in his fore-named Oration, v -rnt inveighs againft this in thofe in his time, la our pleadings for the tmth 9 voe (fayes he) belje one another • as if this were the way Co maintain truth.

CHAP. XXIX. The wofatf tnifcries that our divifions bring Hfw us.

*TpHey are themfelves fruits of the curfe, therefore there can A come no other but curfed fruits from them, except God, contrary to their nature, be pleafed to over-rule them, which he only is able to do. It was the curfe of God upon the ground, 'Briars and thorns flail it bring forth; It is no lefle curfe of God upon mens hearts, that they bring forth fuch briars and thorns, by which they tear one another. , «,^j t*vi:

Firft, our divifions provoke the wrath of God againft us; though the wrath of man accompliftieth not the righteoufneffc of God, yet it may accornplifli the wrath of God. gfaj 9. 21. JWanafteh againft fphraim^ and Ephraim againft IManajfch, and they together againft fttdah',for all this his anger is not turned a-•waj, but his hand itftrctched tntftill. When we are thus one a-gainft another, the anger of God is not turned away from us, we may fearc his hand will yet be further ftretched out againft

F f us:

us; fo long as our wrath one againft another continue fb hot certainly Gods wrath is not appeafed.

We read of Abraham^ when he was about facrificing Ifaac he found a Ram entangled in the bryars, which God had pre pared for him to be a facrifice:We are this day entangled in the bryars,and we know not how to gett)ut,it is a figne that we are prepared to be a facrifice even to the wrath of God. 2. Secondly,by them we ferve the defignes of our enemies; what

would they have given when they fir ft divided from us, to have procured fo great divifions amongft our felves,as have been, & yet are ? If a Million would have purchafed them , rather then they fhould not have been, they would (no queftion) have gi ven it; I am fure they further their defignes more*then many Millions would have done :

Hoc IthAew velit, & magno mercentur *sftrid<e. We have often faid that fome who have kept at the Parliament *.»; have ferved the defignes of the King and thofe about him better then they who were with him. Certainly thofe who foment divifions amongft us,do ferve our enemies turne more then ma ny that are with them. When in our contentions our fpirits rife one againft another,and we reproach one another 3 tve do not con-«* dr$&- ftder^ fayes Na^ian^en, how ttnfafe it i* to fttt weapons into our e-OTIKOV nemies hands. Yea he thought in his time, though neer thirteen - hundred yeers fince,the divifions of the Churches to be a great Naz. means to further and haften the comming of Antichrift : for fo Orat.i4. he fayes in the fame Oration before quoted, / verify fear left M»T»TO/* o Atotichrift fbould come fodainlj upon thefe our divifions , and left 9 Afl/^r©- be Jboti Id take the advantage of thefe onr offences and diftempers iT^ )teti- to raife his power over us. Let thofe therefore who cry down ^w rns Antichrift fo much, cry down divifions alfo, left they prove to JW- ^erve the defignes of Antichrift in a very great meafure, though ^Y f hink not fo.

Thirdly, by theie we make our felvesa fcorn to our enemies. ctopa- Hofea ij.ult. The rage of their tongue Jball he their divifion ,in r»/xctT<t.Naz. the land of Egypt. When Malignants hear our rage one againft Orat.14. another,we are a derifion amongft them; thefe Egyptians jeere 5/ us, they contemne us, and all the power we can make a-gainft them. I find in one of JMelaxtthens Epiftles, a ftory of ©ne Beffarion , exhorting the Princes to concord, that they

The Evitt efwr Times.

might joyne againft the Turks he brings in this Apologue: There was a war between the wolves and the dogs; news came to the wolves 1 that there was a hcge army of dogs comming a- ier n gainft them, intending to tear them in pieces; the wolves fent Wf . _ m an old wolfe out to be a fcout, he comes and tells them there ntaiciaunf'j were indeed a great company of dogs more then themfelves ty* venire in* were, but they need not fear, for he perceived they were & CKfem <*«•«"-of different colours: Upon this the wolves made nothing ^S?/«L of them, accounting it an calie matter to deale with them »//?«, eBjfr who were fo differing amongft themfelves. In the fame manner, cuiator unxs ex fayes Afelantthon, doe Stafhitus, and Cant/ius , and others ^fvttuOt tufa & the pogilh fadion, triumph in refped of us; upon which he *"™^ *$ e 3 tti ' foils to prayer, That the Sonne of Cjod, the Lord Jefw Chrifl^ ^em ™anum I&H* Tvuuld governe them ^ avd make all tn our Churches to be one in ge majorem him- qu&m luporum,

ffd bvefpcran-

dum cfe quit v 'dtrit mulus cfit difimilitudines ctlwm in anibas, bite voce cwfirmati lupid'ffimi* Its facile fellipo^c fytnbm. Melandhon.Epift.i 08.

Fourthly, yea by thefe we are like to be made a prey to our e- 4. nemies. Here many fad ftoryes might be told you of the prevai-lings of enemies againft divided people. The divifions of Ifrael at this time made them a prey to oheir adverfaries, which you may fee cleerly if you read 2 Kings 17. afterwards the divifions of the other tribes made them a prey to the Romans. When the Turks have prevailed over Chriftians, do not all ftories tell us it hath been through the divifions of Chriftians ? When Normans, Danes prevailed in gngland, it was by the advantage they had of our divifions; if we will ftill divide and contend, our condition may prove to be like two birds pecking at one a-nother,in the mean time the Kite comes and catches them both away.

Fiftly, if God fhould free us from our enemies,yet we are like 5. to devoure one another, and this is a greater mifery then to be devoured by the common adverfary. (7^7.5.15. If je bite and devour one another, take heedje be not confumed one of another. What biting and devouring was this? It was not in an open hoftile way, they did not take up Arms one againft another,buc by their different opinions and contentious carriages in matters of Religion. Their differences in the matters of Religion were

F f 2 very

very great, Non de pmbus , fed de h&reditate^ not about the bounds, but the inheritance it felfe; yet unpeaceablenefTe and violence in their carriages one towards another, though the matter of their difference was fo great,is condemned and threat-ned by the Apoftle.Do not our Adverfaries fay,Let them alone and they will devoure one another ? God gives us good hope that he will deliver us from our enemies; but the hearts of many godly and wife men tremble within them, fearing left that wolvifh diftemper of ours fhould feed upon our own flefh, when the matter that it had to feed upon from without is taken away.

6* Sixtly,if we fhould not devour one another, yet being thu*

divided,we are like to perifh of our felves,as thofe /»/£#*, which after they are cut afunder,yet the feverall parts live; they wrig gle up and down a little while, but they cannot hold long. So it is like to be with us ; except we joyn we cannot live.

7. Seventhly,thefe divifions are like to make many miferable in deed ; for if God be not mercifull to them, and that foon, they are like to be fuch a rock of offence,as to fplit them, upon which they are running; they are in very great danger to make {hip-wrack of their confciences, yea I fear fome have done it alrea dy; if it be not fo, the Lord be mercifull to them,and-prevent it. The fpoiled houfes, the torn eftates, the maimed bodies of men caufed by eur divifions, are fad objects to look upon ; but the broken, maimed, fpoiled confciences that thcfe have caufed,and are like further to caufe, were and yet are like to be objects be fore us to be lamented with tears of bloud. This {hipwrack of confcience it may be is not jfelt now, but it will prove horrour of confcience hereafter.

8. Eighthly, they are like to lay a foundation of much evill to pofterity, this confideration isalmoft as fad as any. We think it a great evill that Kings children ftiould be brought up in the fight of bloud, that they fhould be in danger to have principles of cruelty or tyranny infufed into them in their tender age; we are afraid left the muddy water they drink now fhould breed difeafes in them that may break out afterward. Surely it is a great evill alfo for the children of the Church, to be brought up in the fight and exercife of divifions in matters of Religion; that that knowledge of Religion which they now take in, fhould

be

be as troubled waters Hill 1 of foyle. In the beginning of this Parliament there was as hopefull a generation of young ones comming up as ever the Sun faw, but many of them have loft their lives in this publique Caufe; God will certainly take a va luable confederation at the hands of the adverfaries for their blood efpeciaily; we have eaufe to bleffe God for them : God made ufe of them to ftop the rage,the overflowing of the proud adverfaries upon us,they have ferved their generation,and have been more ufefull in it, then others who have lived 70. or 80. yeers formerly: but for thofe who are preferred , thefe divi fions in the things of Religion have fpoiled many of them, they are carryed away with fuch a ftrange kind of fpirit of err6r, of conceitednefle, folly, wilfulnefTe, bitterneffe, licentioufnefle, and boldnefTe, that their hopefull beginnings arejoft, fo that the next generation is like to reap very fowr, bitter, and un-wholfome fruits of thefe our quarrels and contentions. By what hath been faid you may fee why the Spirit of God, Prov. 6. 19, puts the fowers of difcord amonft thofe whom God hates: What the harveft of fuch feed is like to be, we (hall fee in the next Head,

f the mifery that comes by our divifions.

FTrft, our mifery is the greater, becaufe it is ftill increafing; Divifions make way for divifions; we beat our brethren till they cry, and then we beat them becaufe they cry, is not this hard dealing ? We read in our Chronicles that thcfe who were born in _£»^W the yeare after the great mortality 134p.wan- r ted fome of their cheek teeth ; if we ihould judge of mens teeth incodem * by their biting, one would think that now men had more teeth, to at leaft ftrre (harper then they were wont to have; there was never fuch biting as now there is. Yet thanks be to God this increafe is not in all places, not in our Armies; time was when we were much afraid of divifions there, but now we hear they are comfortably united,Dividing terms are not heard amongft them as formerly; though there be differing judge-ments,their hearts and armes are open one to another,they love one another, they are willing to live and dye one with anot'ier.

F f 3 The

Heart divtfitns

The blefting of the Almighty be upon you; go on and pro-fper, the Lord is with you • he hath done grear things by you, and delights to ufe you in great fervices, for the honour of his Name and good of his people. You have had,and have the pray ers of the Saints, they blefle you, and blefle God for you.Soul-diers united in love,and hating that which is vile, are exceeding ly ftrengthned in valour.

Plutarch reports of a Theban band that were but three hun dred, yet were the moft terrible to the enemies, of any,and did the greateft fervices: They were calied the Holy Band, becaufe they hated difhoneft things, and were willing to venture their lives for honeft caufes, fearing difhonourable reproach more then honourable danger. But though this was one c'aufe why it Plutarch in the had that name, yet Plutarch thinks that the firftcaufe why it life of Felopi- was ca iled the Holy Band, was from their intire love one to ano-^ as ' ther. By the felfe fame reafon (fayes he) that Plato calleth a lo

ver a divine friend by Gods appomtment,Thefe Thebatts, toge ther with other of their Countreymen,had a great power of the Lacedemonians to refift fuch a power as the Athenians fw feare of it, left off to proted them, renouncing that league that they had before with them. Every man, faid the Thcbans, were un done .But thefe defpifcdTkto.r meeting with the Lacedamo-mans about the City of TVyr*, where according to the com pute of fome they were fixe to one, and a warlike valiant peo ple, one came running to Pe/opidas the Captain of the The-bans^ faying, Sir, we are fame into the hands of the Laceda-wonians. Nay,are they not falne into ours ? fayes Pelopidat.And fo it fell out, for they utterly routed them. In all the warrs that the Lacedemonians ever had, as well with the Cjrecians as with the barbarous people, no Chronicle ever mentioned that they were overcome by any number equall in battell. Whereupon thefe Thebans grew fo terrible to their enemies, that none durft for a long time encounter with ihem. After this batteJl Petopi-du would never feperate them one from another, but keeping them together he would alwayes begin with them, to give a charge in his moft dangerous battells. Yet netwithftandmg all this iervice they had ill requitall from the people/or when their Captain PelepvLu came home, they ttirred up a party againft him, that fought to break him, though they could not prevaile.

It is farther reported of this Band, that it was never broken nor overthrowne till thebattellof Chceronea, where it feems they had fome added to them. And fee what love and valour will doc in an Army unto death. Philip taking a view of the flaine bo dies there, he faw foure hundred dead on the ground, one hard by another ,all of them thruft thorow with Pikes on their breafts, and being told that it was the Lovers Band, he fell a weeping for pitty, faying, Woe be to them that thinks thefe men did or fof fered Any evill er difhoneft thing.

Ever iince our Armies have been united,God hath wonderful ly blefled them. Shall men of warre be at peace? and is this comely? and (hall men of peace beat warre? how uncomely will this be^ Yet fo it is, The feeds of diffentions never fprung up more againft us then of late they have done. The fpirits of men feeme to be heat and ready to boyle one againft another in this City more then heretofore they have done. The Lord hath made London a blefling to the whole Kingdome, and the neigh bour Kingdomes too The children not yet borne will have caufe to bleffe God for London, for their union,their faithfulnefs,their courage,their bounty : and {hall now, when God is about brin ging in reft to us from the rage of our enemies, a fire of diflen-tion be kindled arnongft us ? Shall the comfort of all our former v mercies aud future hopes be loft, by raifing up of new quarrels? and muft this come from the City ? The Lord forbid. The Lord make you like ferufdcbfyt City Compatt^ at unity within it felfe. Your very name carries unity in the face of \t.CivH<*coettndo., fays Cicer: quod vinculo cjuoda foci f tat is in tinu coeunt -qttaji Cot-vis. I remember I have read in Lvvj a notable fpeech ofScipto to the Citizens at Carthage. By what name, fayes he, fhalllcall you ? I know not: Shall 1 call you Cives^u'i a patria veftra de~ T

r • -n • -* T*L- i-- re • t • ^- T^I l

fctviflis? Things are not come to this pane in this, City. The Lord forbid that there (hould ever.be that degenerating from that unity and love heretofore hath been, that there (hould be caufe to fay,Shall you ftill be called Cives tcfiti a. priflina unit at f^ * priftino amore mMttto defcwifti*^ who have departed from your former unity and mutuall love. Oh no, Ltt brotherly love conti-nut, Heb.i$.i. Let none take your crowne, but abide glorious in the eyes of the whole Nation about you,and all ftrangers chat come in to you. We pray for the peace of London > Let themprofytr

that

Heart-diviftons

that love it, Peace be within her watts, axdprofjterity within her Palaces. If any (hall fay, the City is not guilty herein, it is but feme few private men : I gladly anfwer as Scipio in his forena-med fpeech did to the Carthaginians, making fuch an objedi-on, Libcnter crcdam negantibus> I am very willing to beleeve it* Only do you make it appear to be fo, by knitting your felves fo much the more ftrongly together, by how much any amongft you feeks to difunite you.

A fecond aggravation of the mifery of our divi(ions,is,Surely none will pitty us in all that evill that comes upon us by them. If God (houldhave fuflfered our enemies to have prevailed a-gainft us, all the Proteftant party in the world would have pit-tied us. If thofe who efcaped had fled for their lives to them, they would have entertained them with much companion. But if we mifchief our felves by our divifions, we (hall be looked upon as contemptible in the eyes of all. If we (hould flye to them, we may exped to be entertained with rebukes; You are an unworthy generation, God put a price into your hands, to have done your felves and all the Proteftant party good; you might have freed your felves from thraldome, and many wayes have been helpfull to us,but you had fuch proud,envious, quar-relfome fpirits, that you brake afunder one from another, you mifchieved one another, and fo have undone your felves and your pofterity; yea are not worthy to live amongft men. Can we be able to bear fuch rebukes as thefe ? Every man that is in mifery deilres to be pittied, but this mifery is like to be fuch, as no pitty can be expected in it.

Thirdly, our confciences will fly in our faces, telling us that we may thank our felves for all this. It is a great part of the torment of the damned, that their confciences (hall be alwayes upbraiding them for bringing fo much evill upon themfelves. This (hail be the gnawing of that worm of confcience for ever.

Fourthly, our mifery is and will be aggravated by the execu tioners of it: our familiars, our brethren,thofe who not long fince were dear to us,will be made ufe of to make us miferable. How great a mifery will this be ? When the men of fttdah came up to Samfon, to deliver him to the Philiftines, fxdg. 15.11,12. fayes Samfon to them,2to//>pMrf to me that je mil not fall Hpon

wt

t0ey$#rfelves. He thought it a very grievous thing for the men of jttdah to fall upon him. He did not fo much regard what the Philiftines could do againft him. Certainly there is nothing in the world more fad then for one brother to make another mi~ ferable.The Hiftory of that Warre between Sj/la and Maritu tells of one having flaine a man not knowing him, but after he looked and found it was his brother, in the anguifh of his heart, becaufe he had flaine his brother, he took his fword and ran it into his own bowels. It is a great evill to be an inftrument of evill to our brethren, and to fuffer evil! from our brethren.

This confideration might be enough to ftop us in our divifi-ons, and ca^fe us to think of wayes of joyning. Plutarch in the forecited place, the life of Pelopidat, fayes, that the Foets write that the misfortune of Laias who was flaine by his brother Oe-dipwtyW'AS the firft originall caufe that the Thebans began to be in fuch love one with another,to joyn in that Holj Band before mentioned. If this were caufe enough to take us off from our contentions, we have enough of this amongft us. The Lord be mercifull to us.

Fiftly,the mifery of our contentions in the Civill State is fuch, $» as if we be overcome, we are undone, for our outward conditi on, we and our pofterity are made (laves ; if we do prevaile, yet there is fadnefle in our eonqueft.That is a milerable war, which is thus. The Civill Wars of the Romans were ftich,2^//w babi-tttra trittmfhos^ there was no triumph, but fadnefle even in the vidory.

Sixthly, what help can there be ? for we wilfully make our 6. felves miferable ; if men will undoe themfelves, who can helpe it ? Except God comes in from heaven with a mighty hand to help, our wound is incurable.

Thus you have feen what evill and bitter things our -divifions are; their root is evill and bitter,and they are the root of much evill and bitter fruit. Wereade Cjen. 38. 29. that Pharez, was the fon of Tamar ; Pharez, fignifies diviiion, fra&ion, from whence he had his name ; Tamar fignifies a Palm tree,^ ama- V< ritttdine&yzs Pagnine^ according to fome, from bitterne$e\ Di» vifion comes from bitternefle, and begets, like itfdfe, nothing but bitterncfTe.

Gg CHAP.

CHAP. XXX.

out our Divifions^ that we way not make an ill fife of them, but try if it bepojfible to get good out of them.

Ollr Divifions are yery evill,yet let us not make them worfe then they are, and let us take heed that we be not made morfe by them. Wherefore we fhall

Firft, {hew what are thofe ill ufes which many make of them.

Secondly,that it is RO fuch ftrange thing as fome would make it, that there fhould be divifions in times of Reformation. Thirdlyjiow it comes to paffe that godly men are divided,who above all men, one would think, (hould agree.

Fourthly, why thefe differences are fo ftrong, and fometimes fo (harp amongtt thofe men who feem to come very near toge ther in the mame, the matter of whofe difference lyes in fmaller things.

Fiftly,how far God himfelfe,and Chrift,and the Gofpel,may be faid to have a hand in our Divifions.

Sixtly, What good ufes we fhould make of our Divifions. Forthefirft. The ill ufes that many make of our Divi fions, are,

Firft, Some upon the evills they fee and feel in them, think it was better with us heretofore, and wifh we had thofe times againe; Juft like the murmuring Ifraelites, as foon as they were put to any ftraits, they wifhed they were in Egypt again ; it was better with us then, fay they. Yea Num. 16.13. out of dii-ccwitent with their prefent condition,they commend theLand of Egypt,wherein they were Bond-flaves, to be a Land that flow ed with milk and hony, murmuring at Mofes that brought them out of fuch a Land. The Land of Canaan that God promi-fed to carry them to,was a Land that flowed with milke and ho ney ,but out of the perverfneffe of their fpirits they defpifed that Land,and Egypt now in this froward humour of theirs, muft be the Land that flowed with milke and honey. Oh the perverfenfs of mens hearts! if they be but a little crofled, how hard is it for God or man to pleafe them ! how unworthy are fuch fro ward fpirits as thefe, to live in fuch a time as this, to fee the

great

great work of God that he hath done for his people. It is true, heretofore men feemed to be more united then now, there ap pears more differences in mens opinions and wayes then for merly -, but whence was it that men formerly were not at fuch a diftance ? was it not becaufe they were chained together? two prifoners chained to a block keep together all day long; men that are at liberty walk in the ftreets at a diftance; if the prifo ners fhould commend their life as more comfortable then yours, becaufe they keep clofer together all the day then you do, would you envy their happinefTe? time hath been that a tyranni-call chain hath been upon us,we dared not then difcufs any mat ters of difFererence with freedom; if a Convocation determined it, there wal a chain upon us to fatten us to it •, now God hath given us more liberty to debate things freely, that we may finde out the truth more clearly; and though men while they are in theindebates be at fome diftance one from another; do not fay it was better with us heretofore then it is now , thou doft not fpeak wifely concerning this thing.

Surely thefe men who are fo dcfirous of former times.are ad fervitudinem nati, born to be flaves; it is pitty but they ihould have their eares bored for flaves.

Secondly, the ill ufe that others make of thefe divifions is to cry out of Religion & preaching; fince there hath been fo much profe/fion and preaching,we never had good world, there was more love and unity before, all things were more quiet, neigh bours were more at peace one with another : This is no other then if men when Chrift lived amongft them,(hould have ob-jeded againft him, Since this Chrift hath come amongft us, we have had more trouble then we or our fore-fathers heretofore have known; we were not wont to heare of men poffeft with the Devill, fo as now,we do, now what a noyfe is there in all the countrey of men poflfeffed with evill fpirits? we do not read of fuch things before Chrifts time ; yet do you think this was a good argument why men fhould wifh that Chrift had never come? If the Devill be put into a rage now more then before, it is a figne he is more oppofed then he was before; he pofTefTed aH in quiet before , but now his Kingdome begins to fhake.

Thirdly, becaufe of thefe divifions, many refolve they will

G g 2 ftanJ

ftand Neuters, they fee it is doubtfull which way things may goe; feeing there are fuch differences, we will ftand by and look on till we fee how they will agree; by this means they do not only difert the pablick Caufe that is now on foot, but they are in danger to be for any thing at the laft, or to turn Afheifts. &' GJ#jfiftu*t in his Sermons upon the &dcts 9 Chap. 15. in-TO, *&*%& $ veighs againft fuch men as thefe; he there makes an Apologie 7 A pi iryaL- for the diffentions of the Chriftians, the Heathens objected, we I4at o7/*f ;//* would come to you, but we know not to whom wejbould come $ one if T\ «i/ TAT£#l- of me mind, another if of another, we cannot tell what you hold,you I'm fjLti K&.T- arefo different from your fclves. Chryfoftomes anfwer is, Thi* M 1«f, &c. but a cavill ; for firfl, this hinders you not in other matters,where Chryftoft. there is difference amongtt men, yet yott will tak* paints and en-in Aft.c. 15. I***™ which is the right ; Teafecondlj^ if you did knofo what you fauld held, yet you would not embrace it, for you doe know what youfoould do, and yet you do not do it ; do what you know, and tlxn juke of Cfod, and he will reveale more to you.

4. Fourthly,others cry out againft thefe men that have been moft adive in this common Caufe, putting forth themfelves, ven turing their eftates and lives, and putting on others; at the firft thefe men were honoured,but men did not then fee what wosld follow, they did not think that fuch troubles would have at tended fuch undertakings as now they have found- upon this their hearts rife againft thofe who were the moft publique fpiri-ted; Had it not been, fay they, for a few hot fiery fpinted men who know not what they would have, things had never come to this paife, we might have been quiet; Thefe men are by fome, yea many, looked upon as no other then difturbers, men of turbulent unquiet fpirits,and yet they have been the means of preferving you and your pofterity from (lavery,and of continu ing the Gofpell amongft you. This is an ill requitall of all that willingneffe of theirs to hazard their eftates and lives for your good j You have caufe to bleffe God, feeing you were of fuch low, narrow,timerous fpirits your felves, unfit for fuch a work as God had to do in the beginning of the change of thefe times, that he raifed up others, and gave them enlarged, refolved fpi rits, fit for fuch a publique work, accompanied with fo many difficulties as attended upon this, did they break the ice for you, and do you thus requite them ? This is like a fro ward,

per-

perverfe patient who flies in the face of his Phyfitian becaufc his i^w* «$««''»-Phyfick makes him Tick. tS&S&fL

Fiftly, others feeing much evill come of the divifions amongft whritmtid* us,they think there is no way to help them but by violence, for- g jt fdcm. Gr. cing men to yeeld to what they think is right. They think they hb.'i.pp 5*« do God good fervice in compelling men to the fame judgement A vcrto ad fo und way that themfelves are of. This is a very ill ufe of them. ^;/^*^. It is a new and unheard-of way of preaching, fayes gregory, to re- mni ^ * ^ mis quire men to beleeve by blowes. To go from the Divine Word a d biptmtei cox to an iron Sword/rom the Pen to the Hait>ert,to perfwade men fugm. Gerard to beleeve 3 is a way that Gerard. confeff. fath.l.i.p.$O9- exclaims againft.

Socratesin his Ecclefiafticall Hiftory, lib. 3 . cap. 21 . reports "

" f i ** *J • • • • • n • IT- r* i teUjftpl

of the Macedonians petitioning jov'iantu the Emperour for the ^ banifliing of thofe who were not of their judgement in matters mt of religion of great moment.The Emperour receiving their fup- ad fieri f plication gave them no other anfwer but this, I tell yon truly ^ I d**, nibil

cannot away with contention, but fttch ^ embrace unity and con- S. *** . n . s i -r / i i i <i- u- \.- L i t ft r **> &b iti

cord I do honour and reverence them. TertuHianmms book ad' fnim f ACr jf iA

Scapulam, cap.2. fayes,/? PS not the way of Religion to comfell Re- non dejidcre-ligion, which ought to be taken up willingly : , not by force- lfjo» bttw a nif cwtitt-fhould compel! ?« 5 fayes he.,tofacrifice,T*>hat didjou in this for jour tu* s (oti ' gods ? none defirefac rifice from thofe who are unwilling, butfuch as are contentions : but Cjodu not contentious. I finde in Thua- Tcrtul. nut his Hiftory, /^.i6.'a notable paffage in a writing that the Cum mimme Senat of Paris fent to their King in the yeare 1 5 55 .after

fent forth an Edift requiring great feverity againft thofe who Sc ™""> fa rum differed in matters of Religion : They profeffed to him they did %ux™t rite

not thinkjjis Editt equal, and that they could not fubfcribe to it : nci<mi1>ietrefit-for 9 fay they, we fee that fuch fever e funifoments^ for matters ofretur, quibut Religion gender men deteflible to the people^but their err ours abi the fame ft ill jhey are not at all altered in their opinions rity : but for their parts they give their judgements, that better to go in the. old way o^ the Church, which did not propagate turn fffcftum eft

ut irimcii potiut

deteftibileeffetiqutmcrrtotsipli corrigtreritur^ <e$uum videri ut ptm vfterisEcclefa vettigitt infBuuf', <ju* nnfcrre tyfammis in religions cwftjtJteJtdt AC frcpAg*ndA> fedpurine ddStrimt &• btncftis vine Mii/Hium exempli* rem confccit, bk vivm & fwtre Dei verbwndifetnt, btt r*tion€ pttatATwn de rtligiwt cpivionum luxucrit coaceatur, bac remeditp fternAntur, vuU(eleg€s ediftt knit mtto wtndofttit (runt. Jhuanus hift.lib, 1 6.

Gg 3 Reli-

Heart divifions

Religionbyfivord and fire, butbypuwdoftrinf, and the good ex amples of the lives of their Bifaps.Let them livepioufly^and teach tkewerdofGod fincerely^this is the way to root out erreurs that encreafefofafi : but if this be not done, no Lawes, no Editts of men Sieidan. lib. *£. will doe any good. Sleidan in his Commentaries hath fee down nnno i j f . a Decree of the Emperour, King Ferdinando$n& the reft of the Princes and States, that the contr over fie ef Religion Jbould be appeafed by none other but by godly , friendly^ and quiet weanes* But a few pages after he relates the eflfed: of a Petition of th©fe in Auftria for their freedom in Religion, to King Ferdinando, with an anfwer of the King to them : In which there was this paffage, That fuch as {hall not like that Religion which the Prince hath chofen,may have free liberty to fell that they have, and go dwell in another place, without any blemifh to their eftimation.To which the Embaffadors of Auflria reply : what difcommoditie were herein, how heavie and forr&wfull newes thi$ would be to the people 3 whofeeth not ? when they jkall heare that they which have been ever moft ready to fyend their blond and life for the prefcrvation and dignity of the Hottfe of Auflria^ muft now forfake their moftfweet native Countrey.fo many jeers inhabited and enriched by their fore-fathers ? Therefore we admit not that Anfwer in . this behalf e : but a* we have done heretofore, for the honour of God we befeechyou^ that you would fuffer ns to have no let in this matter^ &c.

But you will fay, What does all this tend to, but to plead for an abfolute Toleration, which you feemed before to be a-gainft ?

I anfwer ,In quoting thefe Authors! own not fuch a judgment that poflibly you may think to be in fome of them for an abfo lute Toleration How a Toleration fhould be limited and grant ed, I have fpoke to before : but I produce the Authors to this end, that the rigidheffc of the judgments of fome amongft us that think all differences in religion thot cannot be. quelled by argument,muft be quelled bo violence, may be mollified. I am fure if any of thefe men go too far one way, thofe which I am now reproving goe as wide another. Fierce violence in matters of Religion is dangerous, as the Chirurgeons rigorous handling his patients arm, breaks that bone quite, which before was but out of joynt.

6. Some

6.Some take advantage by them to give themfelves to loofe- 6, nes in their lives: it is a time of liberty, and they will take their time. If times were quiet and fettled, they would be obferved more narrowly, there would be means of reftraint; but in thefe times every man takes his own way,and fo will they. B ut know that God takes this very ill at thy hands. The more loofe others are, the more confcionable fhouldeft thou be : the worfe the dayes are, the more circumfpedly ihouldeft thou walk. E^ek. 44.10.77^ Levites that are gone from me,which went aflray when Ifraelforfookjue, they flail alCo bear their iniquity.The common-nefle of a fin is an aggravation of it.

7. Some £iake no.odier ufe-of them, then to obferve which 7. way there may be advantage got by them : how they may fute themfelves to this fide or the other, for their gaine, or to drive

on fome private defigne : fo long as they can make ufe of the times that run fuch a way, they are for them: if the ftream turn they can turn too : they, can tack about to every wind : their ftudy is not to help to heale them, but to contrive wayes how they may get by them.Hence they wrench and fprain their con-fciences with the quick turnings this way and that way: they will be on the funny fide wherefoever it be. Cunning heads and corrupt hearts will ferve their owne turnes by all varieties of times. If they were in Diocteftans time, they could be Pagans; if in finftantines^ Chriftians ; if in Conftantius^ Arrians ; if in Julians^ Apoftates; if in fovians^ Chriftians againe; and all this within leffe then the age of a man.

8. Some have their fpirits in a bafe manner fubjugated by g thefe divifions and troubles that come upon them:they care not what they do or fubmit to : fo be it they may have peace, they

will bow down their backs and conferences, they will put them felves and pofterity under the yoke of perpetual! flavery : fo be it they may be at quiet, and enjoy their eftates for the prefent, no matter what becomes of the publick, no matter what be comes of the truth. They are content to let all go,to betray all, for their own private advantage. This is beneath the fpirit of a man.

9. Others are difcouraged, upon the fight of the great evils that dai.ly flow from our divifions, and are like ftill to flow,their hearts finkc in defpaire, They call into queftion whether it be

the

2.

the caufe of God that we now undertake. When the Temple was building, there was no noife of hammer, axe, or any toole of iron heard in the houfe while it was in building. But oh Lord is our work Temple-work! We heare the noife not of hammer and axe, but of (words and fpears, of drumrrrs and cannons, of railings and revilings; thefe are dreadfull in our eares : but let us not be difcouraged, for though there was no noife heard in the Houfe, yet in preparation for the Houfe there was.lt may be all we are yet about is only preparatory work for the Houfe of our God.If God will ufe us in this only, yet bleffed be his name. Wherefore though our divilions be many and very evill, yet they are not fo evill nor many, but that t^ere may t be hope in Ifrael concerning this thing. For confider,

It

is no new thing for divifiops to be in the Church.

THe Apoftle would not have us think it ftrange concerning the fiery triall, he means there of perfecution. The fiery contentions amongft us, are another fiery triall.We {hould not think ftrange of this neither^as if fuch a thing had befaln us that nev.r yet befell any. I think for all circumftances it is very hard to parallel, but the Church in all ages hath been forely afflicted with divifions. Att. 15. 39. Paul and Bamako, twD great Apoftles, were fo divided, that they could not keep com pany together, but went one from another in anger'." The Text fayes, The contentions were fo Jharpe betweene them , that they K x departed at"under one from another. The word fignifies fuch a

'TTdLPQZ'J&IJ-GS „ ' -r . . *. . -r-rjiTAi/'- r

f " and (h ar P fle fl e as there is in vmeger. It is uied by Phyiictans to lig-''t&^ace- n ^ e c ^ ie ft 1 ' 11 "? 116 ^ of the feverifh humour when it is ading in

a fit.Their diffention put them as it were into the fit of a Fever You will fay, Surely it was fome very great matter that fhould caufe fuch eminent and holy men to be in fuch a paffion one a« gainft another, to be fo hot as not to company together. Truly no : the matter was not great, it was whether Mark^ (hould go with them or no ; the one would have him, the other would

not have him, & about this the contention arofe to this height.

Reade the Epiftle to the Romanes, to the Corinthians, to the ftiall finde very great diflentions in thefe Chur

ches :

ches: And in after-times cfpecially, when God delivered them from thofe ten bloudy Perfections, the contentions of the Church were very great. When Conftantine came to the Ni-cene Councell, divers of the Members of that Councell accufed Socrat. Ecclef* one another to the Emperour, and put «p Libels one againft a- hift,lib t i.c.y. nother,which Libels finftantint caufed to be burned. After all the debates of the Councell,with the prefence of the Emperour, who laboured all he could for peace and union amongft them, * making large fpeeches to that purpofe, to them, yet there were five of them diflented from the reft in matters of greater confe-quence then any amongft us diffent from our Brethren,namely, in that point of Chrifts being^f the.fame fubftance with the Fa ther. I fin&e in Eufcfaw this grievous complaint: After ottr Eufeb.Eccicf, affaires, thorough toe much liberty, eafe and fecurity, degene-rated from the r tile of piety, one purfned another with open con tumely #nd hatred ; we impugned ourfelvts by ty other then our felves y?ith the armour offjtite and foarpe fpeares , of opfrebri-QM -words, fo that Bifaps againft Biftops, and people againft people raifedfedition ; <tfd they which feemed our Shepherds, lay ing afide the rule of piety, prAttifed contention and fchifme among thervfelves ; and whileft they aggravated contention^ threatnings^ r»utuall hatred, and enmity, and every one proceeded in ambit ion y much like tyranny itfelfe, then the Lord according to the faying of Jeremyi made the 'daughter of Sion oh/cure^ and overtlirew from above the glory of Ifrael. The contentions of the Church caufed by thofe four grand Herefies of Arius,Macedonia, Ne-ftoriiKiEutyches,tfr& after another, exercifed the Church a long time. There was mnch fiding, fome cleaving to one part, fome to another in all thefe four. The firft denyed Chrifts divinity, upon which the firft Nicene Councell was called. The fecond, the perfonality of the Spirit, upon which the fecond General! Councell was called at Conftantinople. The third, the diftin-ftion of perfons in Chrift, upon which the third Generall Councell was called at Epheftu. The fourth confounded Chrifts natures, upon which the fourth was called at Cha/ceJon. A-bout this time Pelagiu* and Donatus caufed much difturbance in Europe and Africa. Epiphanius who lived in the third Cen tury ,reckons threefcore feverall Herefies that had got head,ma-ny followers Df them all, which eaufed great breaches in the

Hh Church

Church from the time of the Apoftles to the time wherein ke lived. After the divifion of the Empire into the Eafterne and Wefterne parts,then arofe mighty contention for the Pri macy between the Bifhops of Rome and Conftantinople^ that put the Church into wofull contentions for many yeares, one part excommunicating the other, writing and oppofing one a-Bother to the uttermoft. When this heat is at the hotteft then on the one fide, upon the Wefterne parts God let out the Gothes^ Harms, Vandals, thofe barbarous people, and Ma homet upon the Eafterne, fo that all learning was almoft extind in the Chriftian world,and groffe darknefle came upon the face of all Churches. The Church having loft r her lights, men of learning and worth, then the great contention about Images arofe that efWo/Ka;^** the Eaftern Churches demoliihing Ima ges in Temples, the Weftern maintaining them with extreme contention againft the Eaftern. There were not only excom munications thundred one againft another,but much bloud was fhed in tffat quarrell. In this condition have the Churches been from time to time divided, yea fighting.with one another about opinions,. And for the diviflons and contentions between® particular men, and moft eminent Lights in the Church, in thofe times, after they came to have reft from perfecutions. We finde moft lamentable complaints in the writings of the Ancients, of the extreme offence theTe diffentions were to the * ec- Heathen. Naz,ianz,en in his firft Apologeticall Oration : We 9r&- are made a fyettacle (fayes he) to Angels and Men, not at that valiant champion Paul, who foaght again ft Principalities and Powersjbtit -we are made a fcorn to wicked men, in their Markets, their Fftfts^theirPlayes, in all their meetings. The mo ft vile o people jeer ut } andaH this for contending and warring one with ant-ther. TZaJil makes this complaint; I h*ve lived now (fayes he) the age of a man, and fee more union in Arts and Sciences then in

Nazian. Divinity : for in the the Church I fee fach diffentions M do di-

Apologet. vide it 0ffunder, and dijjipates it.

Orat. I. Chryfoftome and Epiphanies fell out fo bitterly, that the one

wifhed the other might never dye a Bifoop^ and the other wijbed

h°ft?6 c i *^* he W ^ ne<V2T &° € h ° me * l ™ e ° ^^ iC fel1 ° UC ' C ° Cither °^ them as each one had wifhed to tke other, for Epiphanius came

not to Cjfrw ,he dyed on the Seas by the way 3 neither did £hry~

foflome dye a Bifhop , for he was depofed and baniftied the Church- The contentions between Jerome and Rtiffinu* were bery bitter, who had been formerly great friends. Augufline in his 1 5. Epiftle fayes, Their friendftiip had been famous in ail the Churches. If fuch things may fall out betwten Jerome ^. Ruffinus, (fayes he) who that is now a friend may not fear to be g / r ,^ r<fft ,r.i n -An enemy / Yet Ruffinu* writes two Books againft ferbmcffiiicb Vf a i cont. are intituled Ruffini Inveftiva in Hieronymum. He begins his Hieior.c>f/«* firftinvedive, applying that of the Pfalmift to ferome^Pf.^.^. V J lye among them that arefet on fire, even tkefonnes of men, whofe "* teeth are speares, arrows, and their tongue a /harp fword. In the beginningof his fgcon'd, tmccufeshim of lying,and that kedoes D eum kimfelfe Wat he reproves in others ; with abundance of fuch urn. So Jerome kinde of bitter ftuffe. And Jerome payes him againe in the fame ' cacJs f he kinde. In his i^.Epift.adPrincipiamyirginem^ he calls him a wor ^ s ' Scorpion, in regard of the poyfon that came from him. And in his Apology againft him, lib. 3. in the beginning of it he ap-plves that Scripture to Rptffinus, Prov.f^,^. In the mouth of the foclijh u a rod of pride. And that of Y/rfj, I fa. 32. 6. The vile perfcn-will fj>eakjvillany ^ and hx heart will wcrke iniquity , to utter error againft the Lord. And I finde in an Hpiftle of Au-ufline to Jerome, a great complaint he makes to him of thofe ifferences there were between Ruffintu and him : with very patheticall expreffions to move Jerome to peace, when I read Cum legficm your E fifties, I pined away withgriefe, my heart wo* cold within coma bui dolore, meforfeare. Oh miferable, oh lamentable condition that we are J^^f a/ y " in ! Ton who were wont to be moft familiar ^joyned in the ftrongeft 'o'miferanfa' hands-, you who are wont to lick^up the honey of the holy Scripture J-, cnditio, ccujun-now there it bitter ne^e amongst you. Woe is me that I cannot meet f HJJini 67* /•*• you together, that I might fall down at your feet, and weep my fill ! thatlmightbegofyotiasftronglya* I love you, fome time e ither ofyouforyotir own fake, fometime both of you for either 's fake, especially for the fyke of thofe that are weak e, for whom Ch died, who lookjtponyou with a great deale of danger ; thtt you would not in your writings jpr cad fuch things one againft another, which though youfiould agree you could not wipe off from one ano-ther-yorjuch things a^ if ye were agreed ye would be afraid to reade. venire Mcw

fum, proci&rcm tdpedcs vt»/w, flwm quantum valorem, ro^rem qMmwn Ammm t &c. Au

Hhz Yea

g d

Yea many times there was very hot conteft between Jerome and Auguftinc himfelfe. Sometimes -I finde fome of their wri tings one againft another to be very (harpe.

If we CAU debate things without bitterneffe of dlfcord^ well and Rogo tc, fi fieri gwd', but if -I cannot tell you what flwuld be mended in jour wri~ foKftut inter . ^ tellmewhflt fiouldbe mended in mine without fuf-

net d'tfertmu* . ^ ' r J . ,, \ rr < in- i jjr

fine Amiritudme tytun of envie and breach ojjnendjhif, let ut meddle no more^ but

difcord-a, Kin favour our healths and lives. .

Si Aiaem lion

p fium diccre qitod cmetidttwn videttitr in fcriptif tuU , xee tu in mm, n;fi cun fujptciene

invid:<x , Aut Itfiont tanuiiiae^ quicjctmutj &* noftw vita falutiqus $m&nrn. Augult.Hie*

ronymo, ep. JJ.

t! V r .,-

In after-times when God ftirred up a fpirit in Luther, and o-

thers, to fet themfelves againft the tyranny of Antichrift, to

throw off that heavy yoke of bondage,the diffentions between

Nlbil&fale* the chief publique inftruments of God to the Church was very

rum AUI < / cdu- great, as Luther, and Zuinglita^ and OecsUmpaditu, and Coro-

liiait cvju* Leadiw.

Luther in one of his Epiftles fayes y that there was no wicked-no crueit y> ^ at ZttingUtu did not charge him with. Stifclinwm. And in another Epiftle he complains that Coroloftadin* was r mibi more malitious againft him then ever any of his enemies yet had gum ulll been. And as for Oecolomfadins, Luther was fo provoked againft as he called him the black Devill. We may fee what ad SpaUtinum.ft ran §^ corruptions are working fometimes in the hearts of godly men.

As for the many feds and rents in and prefently after Luther s-. time,they would fill up a large volume to name therewith their feverall opinions and waves. There is one Schlxjftlbttrgitts a Froteftauit Divine, that hath gathered the chief of them toge ther in twelve or thirteen feverall Books that he wrote about. them. There is not any one ftrange opinion amongft us now, but you (hall finde it amongft them in ffwwj^afldthat fo pre vailing as to get a ftrong party to joyne with it.Only I remem ber not that one that hath taken fome, who though thoy ac-knowledg the Scripture, yet think there is no vifible Church upon the earth . 1 n after-times whofoever (hall read fymut his -Comment upon Pfal. 1 22. will finde the ftate of the Church in his time miferably diftraftcd and diftreffed with contentions. I*

cannot

cannot (fayeshej but be exceedingly moved } when Ithinke ofthefe Non prfu evil Is. What Jball I doe ? Shall I hjld my peace when the Devil I ?«; « vibcm hasftirred up fvgreat a perturbation, ha* kindled fo great a fire ? ^u 1 '^ c ™ Certainly there ufuchafirr kindled in the Chriftian world, that ^ ^°^ mf *' unleffe God looks from heaven upon its, it will confnme all: the repxtv ; quid &-

mindes of men are as hearths, for thif fire ,ttpon which fn burns-, the gim ? i&cevn nt

t bio-

tongues ofmenjome are the be Howes that blow this fire, others as & furll by whtch this fire bjdrnes more and more. That the tongue can-. mt do to blow ufand down this fire, that virulent papers do^ dung-carts of virulent papers, that is his exprcilion. Tea a great part of the Chriftian world at jhis time^feems to be rather like the -place Ce<te in of the burning of dead bodies, then the houfe tf forlfls flock^: are * t'hefe Shepherd ? are'tfrfe the Sheep ofChrift, whom 1 fee to con-

r " • i • -riit -or / ; n/ / J *

ju-me away in their imjerable burning ? Purely they are Shepherds r

ft ill, thn are the She ep of Chriffi^and anointed ones ft ill: but many umtuntm ainml

of them in this horrible and deadly burning, remember not thatkunwi foc

they are Sheep or Shepherds. And thus he proceeds further

pouring forth his.foul in moft grievous complaints,

tet,<]Hibwimcnlium n<Lg : s ar mays im*dc'ut : rmguisfkfceduat tbsrttrum

pluuftra. qwbut perruvpit r ctndium in ownta pa^ei, qttjetufijiKZ Ltigitap rflvi nonpsfiun; bow ew

Cbrijlianio'bifibuftumvidc-ur yovw q<ta.mCbnfiuuii grcgis famictiium : an bis paftures ?

tvei Cbnfti, <piM infue mi crab/Li ktjtt m'fart v dtoconub fare ? Sunt certe ptftorcs adbuc,

ow Cb"tit, & ibriftt fwt,Jed in hot tcttv {pletM inccniio, nee fe (fie Cbriftj, tec

wet cpe memMeraKi.ju \. 1 J L » A 2.

This f«ery trial! of diffentions in the Church then is no new thing ; we are to be fenfihle of it,to account it a great affiidioo, but not to look upon it as if fome ftrange thing had befalne us, that never befell the Churches before.

But you will fay, How can we do le(Te but account it a very ftrange thing, that thofe who fear God (hould be thus divided^ that dogs (hould fnarle one at another, is no marvaile : but that fheep, that thofe who are godly (hould do thus, this we cannot but wonder at ; for what reafon can there be given for it, yea what (hew of reafon can there be imagined > If we confider of things wifely 3 we have no fuch caufe to won- Rcilons

dex that godly men in this their eftate- of im per fedion (hould f

dtf r L c \ i " icr to maco-onet;

ifter io much one from another as they do ; tor f, om

Firft, every godly maa prizes and feeks after knowledge - I>

Hh ; others

others mind little but their profit and pleafurc; they trouble not themfelves about the knowing the things of God, except am bition puts them upon it; they care not which way truths goe : But the Godly man prizes every truth at a high rate, worth the contending for, to the uttermoft, rather then to deny it or lo(e it. In the dark, all colours be alike, but in the light they appearc diverfe. Whtde the Egyptians were in the darke, tjjey all fate ftill, but they moved with various motions when the light brake out upon them: when men difcufle things, and defire to fee farther iato them, it is impoffible, confidering the weaknefTes of the beft, and the variety of mens aporehenfions, but there muft needs be much difference i$ mens judgements, & then con fidering that every thing they apprehen'd'to be*1i truth, their confciences are engaged in it, at leaft thus farre, that they muft not deny it for a world; this puts mens fpints at diftance, al though both be godly, both love the truth equally.

Secondly,Godly men are Free-men ,Chrift hath made them fo, and requires them not to fuffer themfelves to be brought under bondage, they muft not, cannot fubmit their confciencee to the opinions,determinations,decrees of any men living; they cannot fubmit to any as Lords over their faith;this others can do:as for points of Religion, fay fome, let learned men judge of them, we will rot be wifer then they,we will fubmit, and others muft fub* mit to what they (hall determine: this makes quick work indeed of divifions,but this,thofe who. feare God,cannot do; they muft fee every thing they own as truth, with their own light, yet re ceived-from Jefus Chrift, though they reverence men of greater parts, deeper learning, yet they have the charge of Chrift upon them, not to acknowledge it as truth, till they underftand it to be fo; this caufes much contention amongft good men,through their weaknefle and corruption of their hearts.

The leffe diftance men apprehend between themfelves and o-thers in regard of power ,the more differences there are amongft them,as they fay the greateft and foreft ftormesare about the Equinoftiall: Men are kept more at peace in the Common wealth then in the Church,becaufe there is a greater fubjedion of one to another there, then may be admitted in the Church. ' Thirdly, godly men give up themfelves to the ftrideft rules of holinefle, they walk in the narrow way^of Chrift, it is broad

enough

enough to the fpirituall part, but in regard of our corruptions, it is a narrow pent way; they dare not give way to themfelves to decline a haires bredth from the rule, to gratifie others; they dare not bend to them, that they might fute more with them, but muft keep themfelves to the ftraight rule; they muft keep juft in their path ; they cannot go afide to give way to others; hence there is da(hing,every one not having tjie fame thoughts of the rule and way that others have; thofe who walke by loofe rules, rn wayes that are broad, even to their flefh, they can fute themfelves one to another eafily, they can gratifie their friends,yea the corruptions of their friends more then others can do ; godly men canffot yeeld for peace fake to fuch termes as other men^n. *^ **

Fourthly, the things that the Saints are converfant about, are 4, great things, things of a high nature, about their laft end, their eternall eftates; hence every one is very charie,and carefull,and ftrongly fet to maintain what he apprehends; thofe who under-ftand not the infinite confequence of thofe things, who have not had the feare of them fall upon their hearts,they wonder at the ftifnelfe of mens fpirits that they can be brought to yeeld no more in fuch things that they conceive they might yeeld in, and where there are different apprehenfions of thofe things that concern mens eternall eftates, even amongft godly men, they muft needs ftand outoneagainft another, till God caufes one of them to fee things otherwife then now he doth.

Fiftly, the things of Religion are hidden mytteries, they are 5; the fecrets of God, they are hard to be underftood,God reveals them in a differing way, they are not ordinarily fo dearly re vealed, but that the apprehenfions of them are like to be diffe rent. .

Sixtly, the Saints are bound io watch over one another, each ^. is his brothers keeper, they ought to advife, admonifh, reprove one another,not to fuffer finue to be upon their brethren ; now this ( through our corruption) js very difpleafing, we doe not love to be medled with, to be crofTed in what we have a mind to; but other men can better preferve their own quiet, by let ting their brethren alone; I will not trouble them, left I be troubled my felfe. Hence it is that they many times live more quietly one with another, then godly men do 5 yet this is a

greac

great evill, a fhatne to thofe who are godly, that it (hould be fo upon any termes.

Seventhly ,ungodly men are dead in fms,the Devill hath them fure enough, he doth not feek to ftir their corruptions fo much as he doth the corruptions of the godly; he (hall not get fo much advantage by the one as by the other; therefore he la-boups to keep the corruptions of the godly ading as much as he can, that he may difquiet their owne fpirits, and the fpirits of thofe with whom they converfe.

Thus you fee it is no fuch wonder why there are diflentiofts amongft men that truly feare God ; Suppofe they fhould live all together, yet fo long as they live herein this muddy world, it cannot be but there will be foriVCtimes^faiie wither amongft them ; but if you look into the Church, and confider of the di£ fentions there, there is a farther reafon for them, forufually there are many hypocrites raingled with the godly there, they takijng up a profefllon of religion and fo creep into the Church, they rlnde fpirituall things unfuitable to them , hence they fly

nibil ofT,their fpirits not being brought under the yoke ofChrift,they c Qtrud€liwjn. -"fling againft thofe things that pinch them. We read Nttnt.u.

& ^.that the great trouble the Children of Ifrael had among them,

n after the y were § ot out °f E £yP c > was from the mixt multitude ^o that was among them ; thefeareas ill humours in the body., m eft ani* that do mnch difturb the quiet of it. None have more turbulent, md vindiSfa cruell,tmpatient fpirits, then hypocrites; none are fo defirous of revenge as they, fayes .Luther.

Yer further, the fourth thing propounded, is to (hew, that " thofe that come neareft together, yet differing in fome things, &* <txet^sucLare man y times at greater variance one with another, then thofe we- w ho differ in more things from them. The Jews and Samaritans or* &n were a t greater variance then Jews and Heathens. <T&i o Efiphamtu tells of a fed: of the Jews,the Naxarites,whe con-06a?N6t^- tinued the Cuftomes and Ceremonies of the Jewes, but ac-£*«'»*• knowledged Chrift alfo ; and the Jews in hatred to them curfed

tpiph hb.i. t k em f 0 i emn }y three times a day, morning, noon, and evening, ?vd »*• 3 when they went into their Synagogue to pray. MontagueAa. The Turks have a honourable efteeme of Chrift, which the and Mon. €.7 . Tartars have not ; yet they fay, that the Tartars turn Chriftians p.47*« fooner then the Turks: The Turks and Pcrfians are both Maho

metans

mctans, they are both circumcifed, but the Turks follow the way of Ebubezer, and the Perfians are of the Schohle ofHaly; they deteft one another more then they do the ChriiUans; they will both tolerate Chriftians to live amongft them, but they will not tolerate Mahometans, who are in a different order from themfelves. Ncguctaaum

Luther complaines much of thofe who acknowleded the feme n c ^ m ^ tl dodrine,profe(fed the fame faith with himfelf,came to the fame 'pfwl^qM Sacraments, yet were worfe enemies then the Papifts, fo &*tuafanpcm a the Papifts laughed at them, and faid, They bite one another, fdcm, doftri* and are confumed one of another. n<m >

I have read of a pro£ne fgeorh of one Cofaus Duke of Fir "Zo rence, againie^me plr^diou7rriends,7b//^//rW^ (Tayeshe,) iimi .^ j that we are commanded to forgive our enemies, but you never ready ft arid that we Are commanded to forgive our friends. Breaches of friends Mcunt, Mordent of fuch as are otherwife neareft are the greateft. Prov.i&.ig.Af**™"*™' & brother offended is harder to be won then a City, and their contea- l ™'™™ T° , J

../ i / r /-» /; t Tnunillit J-<JtH.

tims are like the bars of a (,aflle. in Gen c?7>

i. We fee it in nature,the nerrer the union is, the more grie- j.

vous is the ufurpation; tis not fo great an evill to a man for his armetobe feperated from his body, as his f ule; for the u-nion of the one is integrall, of the other it is effentiall.The bone is more firmly united in all the parts of it then the fleih.and the lead breach in that is farre more hurtfull then a greater in the fledi.

2.Thofe who agree in many things,have hope it may be to get • ^; one another to them; upon this they ftruggle with one another the more : as for thofe who are at a great diftance, they have no hope to prevaile with them, therefore they make no onfet, but feeing themfelves fruftrated of their hopes, rhere this troubles the,rh,yea it oft ftirs up a fpirit of anger againft them whom they cannot get up to themfelves.

3 .Thofe who agree in many and great things, and yet ftand 3. out in few and of lefle confequence, are thought to be the more unreafonable; if you yeeld thus far, why not a little farther ? the one thinks fo of the other, and the other thinks fo of him, and hence their fpirits are ftirred one againft another.

4. Thofe who come up near to others, and yet diflent, feeme , to ftand more in the light of thofe they come up fo neare unto,

I i then

Hwrt-dtvifions

then thofe do who are at a greater diftance: it makes men think fuch a one is not in the right, if he were, thofe who come fo near to him would fee it; they who think thernfelves got be yond others, cannot enjoy that comfort and content in what they are beyond others in,as othenvife they might,becaufe fuch as are fo near them are againft it, if they did not agree in moft things, and thofe of greateft moment, their oppofition would not be much regarded : but becaufe they are fuch men who for their judgements and lives are fo unblameable,their differing in fuch a thing is more then if a hundred times as many,who were at a greater diftance in their principles jnd lives, fhould differ from us. c r)

5. They who are fo near one to'anou'ueV, h£vc l occafion to converfe more together then others have, and to argue things oftner one with another , then with fuch as they differ more from. Now it is feldome that men of differing judgements and wayes meet and argue, but there is fome heat between them* be fore they have done : and fo their fpirits grow more eftranged one from another then before. And if your fpirits be eftranged, then thofe that you have reference to, and fuch as are in- your way, will have their fpirits eftranged too,your relation of things to them according to what appreheniions you have of them, will be enough to eftrange their hearts, and fo by degrees a bit-terneffe grows up between you.

5 • The fifth thing, That God Ixith a hand in ottr diviftons,

and how farre.

GOd had a great ftroak in the divifion of thefe ten Tribes from the two, i Kings 12. 23, 24. The-word of the Lord eame to Shemaiah the man ofGod^fajing^Returne every man to hn hovfe^for thi* thing i* front the Lord. In the fenfe of the Prophet there, we may fay that our Divifions are from the Lord.We are wrangling, devifing, plotting, working one againft another, minding nothing but to get the day one of another: but God is working out ends above our reach, for his glory and the good

«£* ^ £ of his Saints< There muft be Herefles > % es thc Apoftle, i Cor. 11.19. So there muft be Divifions,

That

That word Hxrefts is ufed to fignifie. fevcrall opinions/everall Non fum in (A waves, Htrcfts Platonic*, Harefes Peripatetic*. Chyfoftome interprets the place of the Apoftle, There muft be Herefies, of fueh Divifionsas we are treating of.

But why muft there be Divifions, what does God ayme at in

them ?

Anfw. Firft,the difcovery of mens fpirits, that they which are ^ &17[J ^ approved may be manifeft, fayes the Apoftle. By thofe divifions

T&V.

in Corinth, wherein the rich divided from the poore, whereby chryfoft. in the poore were condemned, the graces of the poore in bearhig i COM 1.9. this were manifefted. 3hus Chryfofiome upon the place : The TAVTA o * Apoftle fayes thu 9 f QJStke nd%bt comfort the poor which were able Toy \ ^ V y\\ with a generifaminaefob ear that contempt. The melting of the ^K^^u9«-metall difcover* the drofTe, for they divide the one from the o- ^©-^ TOU ther. Thefe are melting times,and thereby difc-overing times. If Reformation had gone on without oppo(ition,we had not feen what dr.»flie fpints we had amongft us. Thofe who have kept upright without warping in thefe times are honourable before God, and his holy Angel* and Saints. Chryfoft in

2. By thefe Divifions God exercifes the graces of his fervants. i Cor 11. A little skill in a Mariner is enough to guide his Ship in faire 2, weather : but when ftormes anfe, when the Seas fweil and grow troublefome, then his skill is put to it. In thefe ftormy troublefome times there had need be much wifdorne, faith, love, humility, patience, felfe-deniall, meeknefle, all graces are put to it now, they had need put forth all their ftrength, ad with all their vigour ; our graces had need be ftirring,full of life and quicknefle now. God prizeth the exereife of the graces of his Saints at a very high rate. He thinks it worth their fuffehng much trouble. It is a good evidence of grace,yea of much grace, to account the trouble of many afflictions to be recompenfed by the exereife of graces. Intimesofdivifion men had need ftirre up all their graces, and be very watchfull over their wayes, and waike exadly, be circumfped, accurate in their lives. Thofe who have not their hearts with them,have their eyes upon them, prying into them, watching for their halting. When there is Tiding there is much obferving. Lord (fayes David,Pf*/.27.1 1.) teach me thy way, and lead me in a plain path hecatife of mine ene-^ fo it is in your books; but you may reade it becaufe of

I i 2 mine

mine obfervers : enemies are obfervers. Hence it was the policy t. polit. of the Lacedamoni-ans alwayes to fend two Embaffadours to<*e-.7. ther which difagreed among themfelves, that fo they might mu tually have an eye upon the actions of each other, 3 • 3. God will have thefe to be in juft judgement to the wic-

ked 3 that they may be a ftumbling block to them who will not receive the truth in love. There are fo many opinions, fuch di vifions, fo many Religions, fay fome, that we know not what to do. Ifyour hearts be carnall,. not loving the wayes of God, not prizing fpirituall things,not favouring the things of another world, thefe opinions, divifions, may belaid by God in judge-ment as a fturnblin g block in th y^Y, th^ thou mayeft ftumbie u P on tnem and kreak tn Y fe^ e f° r ever^Uod FfSih no need of fa thee; If thou wilt be froward and perverfe againft his truths, if jje ix z>j/ vo- thou haft a mind to take offence, you (hall have matter enough

. : before you to take offence at. Stumble and break your necks,as fubmi- a J u ^ reward of the perverfneffe of your hearts. Thefe divifions which you rejoice in, which you can fpeak of as glad that you lenul, have fuch an objection againft my people and wayes that your

hearts are oppofite to, {hall coft you dear 3 even the perdition of your fouls everlaftingly.

It was a fpeech of Tertullian^ I account it no danger ta af firm, that God hath fo ordered the revelation of truth in Scri ptures, that he might adminifter matter for Hereticks. A 4, God hath a hand in thefe Divifions, to bring forth further

light. Sparkes are beaten out by the Flints ftriking together. Many fparks of light,many truths are beaten out by the beatings of mensfpirits one againft another. If light be let into a houfe, there muft be fome trouble to beat down a window. A child thinks the houfe is beating downe, but the father knowes the light will be worth the coft and troutle. If you will have the cloth woven, the Woofe and Warpe muft be caft croffe one to another. If you will have truths argued out, you muft be content to bear with fome oppofition for the time. Thofe who are not willing to bear fome trouble, to be at fome coft t© find out truth,are not worthy of it.Thofe who love truth will feek for it, for truths fake- thoie who love victory, yet be-caufe the truth is the ftrongeft, will feek after truth that thev may get victory, Dan, 12.4. Many (hall runnetoand fro, and

know-

knowledge (hall be encreafed. To fomc thefe divifions darken truths, to others they enlighten them.- We may well behold mens weaknefTe in thefe divifions, but better admire Gods ftrength and wifdome in ordering them to his glory , and his childrer.s good.

Be not difcouraged ye Saints of the Lord, at thefe divifions, your Father hath a hand in them,he wil bring good out of them, Yea Chrift, who is the Prince of peace, hath a hand in them. Matth. 10.34,35. he fayes, Thinke not that I am come to fend feace on the earth, I came to bring a fword. I am come to fet a man at variance againft his Father, and the Daughter againfl her Mother.One would>rfink it to be the ftrangeft fpeech that could be, to conw^fiPbm fl?te%iw«3fffofhim who is the great peace-ma ker. Oh bleffed Saviour, muft we not think that thou art come to fend peace ? Thou art our peace. Is not thine EmbafTage from thy Father , an EmbafTage of peace >• True : peace with my Father, but not peace on the earth; not an earthly peace; do not think that I came from heaven to work this for men,that they fliould live at eafe in plenty and pleafure, that they (hould have no difturbance, no trouble to the flefh: no, the event of my comming you will finde to be a fword, divifions, and that between thofe of the neareft relation. A child who is wicked */ill defpife and break with his godly father, and the daughter with her godly mother. And Luke 12.53. the carnall father and mother will have their hearts rife againft. their godly fonne and daughter. / am come to fend fire on tfo earth, and what will lif it be already kindled? Let it kindle as foone as it will, lam contented, I know much good will come of it. Thefe Scriptures are enough to take away for ever the offence of divifions.

Firft, Chrift himfelfe is the greateft offence to wicked men that ever was in the world : he is the {tumbling ftone and rock of offence, thoufand thoufands being offended at him mifcarry everlaftingly. Chrift forefeeing how many would be offended at hm^Mat. ri.6. blefleth the man who (hall not be offended. Seme are offended at what they fee in Chrift- others apprehend whatfoever is in him to be rnoft excellent and lovely ,that which they cannot but defend and ftand for to the death. He is difal lowed of men, rejected by the builders, a ftone of {tumbling to them : but to the Saints the chief corner ftone, elect, precious,

I i 3 i Pet.

Heart-divifions

i Ptf .2.4,5,6,7,8. Such different appreheafions of Chrift muft needs divide men.

2. Chrift comes to make the greateft alteration that ever was or can be in the world, and do we not finde that troubles ac company alterations, and above all alterations, alterations in government, and efpecially fuch a government as gives no com-pofkion, yeelds no compliance "with any thing elfe? When Chrift comes he brings his fanne in his hand, he muft have his fioore throughly purged; he gathers his wheat into his garner, & fevers the chafFe to be burnt in unquenchable fire .If he comes thus, who (hall abide his commtng ? Mai. 3.2. Who {hall ftand when he appeares ? for he is Irke a Refine^ fire, andFullersfope, hefiaUJit as a refiner and purifie^oj'f.^^jejhai&^rifie the Jons of Levi. Certainly there will be much adot vyhen they come to be purified. No men in the world are like to make fo much ftirre when they come to be purified as the Clergy will. Chrift comes to caft out Devils, they will fome, fret, vex, rend and Uare when they are a cafting out. The Gofpel likewife di vides. The word of the Gofpell is a dividing word. Heb.^. 11. It is quicke^ pore erf till, fharper then a two-edged fword^ piercing even to the dividing aftinder of foule and tyirit, of the joints and marrow. It divides in a mans owi\heart, and divides between man and man. The light of it divides. The firft divifion we ever read of was of Gods making, (/<?». 1.3,4. when hefaid, Let there be light ^and God divided the light from the darkpefs.lhe dodnne of the Gofpel (hews the fpiritualnefs of Gods commands, the fmfulnefle of thoughts, of the firft ftirrings of fin, Mat.<j. this touches to the quick.

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

The Ordinances of the Gofpel divide , they difference men. Some they will receive, others they will not. They muft bring men to a higher, to a ftrider way then the fluggiih, dead, vain, (light, droflie hearts of men are willing to come up unto.

^The godhneffe that is in Chrift Jefus divides, therefore who-foever will live godly fo, muft exped to fuffer perfecutioa, ^Tim. 3.12. i.Thofe

The Evill of our Times. j 47

i .Thofe who hold forth the life and power of godlinefle,feem to challenge a more fpeciall peculiar intereft in God then others which cannot be endured, if oh. 5.19. We are of GW, and the whole world Ijes In vrickednejfe.

2. Their lives condemne others,which they cannot abide, as Noah is faid to condemne the world, Heb. 11.7.

3.' In godiineffe there is an excellency. They whofe hearts are naught cannot look upon that: hath any appearance of ex cellency ,without a fpirit of envy. If they judge men only to be conceited with it as an excellency, but for their part they think it not to be fo, then they look upon them with a fpint of indig nation, jrf

4. GodL^fe if!Sfe^a*#fealous in fuch things as others can fee no reafon why they fhould. They think they do incalefcerc in refrigida, and that the ground of their zeal is vanity, and turbulency of fpirit.

5. It makes men conftant: nothing can turn them out of their way. The Son yeelds not to his Father, the Servant not to his Matter; this is judged to be itoutneffe and wilfulnefle y though God knowes it is far otherwife, it muft needs therefore enrage others at them.

The good tifes that we are to make of our Divijions.

WHy may not meat come out of the eater, and fweet out of thefe bitter things ? The Heavens can draw up fait vapours from the Sea, and fend them down againe in fweet re-frefhing ihowres. Why may not heavenly hearts change the very nature of thefe fowre brinifh things, and make them fweec to themfelves and others ? This is the excellency of grace ; ic does not only preferve the foule from the evill of temptations, but it gets advantage by them, it turnes the evill into good.Z#-thtr upon the (jst/at.c.s.v.ij. hath a notable expreflion to fet forth the power of grace: "By this a Chriflian (fayes he ) comes to be a mightj workman^ and a wonderfull creator , who of heavi-iteffe can make joy^ of terfours comfort 3 offinne righteotifnefte^ of death life. And why may not I adde, of diviflon and contention, peace aad union ? Wherefore

Firft, by thefe Divifions men may come to fee the vilenefle and the vanity of their own hearts: what were the thoughts of

men

men heretofore ? Oh, had we but liberty and opportunity to be inftrumentall for God, we hope we fhouid improve all to the uttermoft for him, now God hath granted thefe to us, we abufe them, we grow wanton, we jarre one again£ another : we are like feme Marriners,who are caime in a>ftorme, but ftorme in a calme. Surely every man is vanity. The untowardnefle of the {pints of thofe who heretofore longed after ordinances, freed from thefe defilements they mourned under , when they have their defires in great meafure fatisfied, difcovers fo much evill in the hearts of men, that it jufti fies thofe whom themfelves have had hard thoughts of,men who feemed carnall and naught, that you looked upon as very evill,men of bitte\jfpirits againft good men, you thought fuch things app^^^t-Xi-^ueist^emi void of grace, and yet when you are got into Churcn-fellowfhip, that wayoffreedome, that your foules mourned after a long time, now though you be joynedin covenant one to another, yet if your brethren differ any thing from you, though they be other-wife godly, what a bitternefle of fpirit is there in fome of you againft them 1 what pride 1 what frowardneiTe doe you mani-ieft againft them / Oh what a poor creature is man 1 if once he gets power and liberty, what a deale of filth appears in him 1 we may learn by this to have charitable thoughts of fome, of whom we have had hard thoughts before ; we fee if thefe men have any grace 3 grace may be in a mans heart lying under much corruption.

•2. Secondly, learneto be humbled for that dishonour which

comes to God by thefe divisions ; thou fpendeft thy time in vex-3 . ing and fretting at, in crying out againft thefe breaches, but i roe TUS when was thy heart broken with the dishonour that God hath ^«*ff *- by them?

f <Q- «^g Thirdly ,let thefe di viiions confirme us in the maine,and fettle K us there more then ever ; for do we not fee that thofe many men who are divided, who oppofe one another much, ^'°^ n ^ n c ^ e t ^ lin B s °^ tne greateft confequence, they againft the common enemy iTbis, fayes Nax.ianz.-en, ** the grMteft argument of the truth, that it is not overccme by

t ^> J *> J f 5 r- /

timc > neither can enmity one againjr another put out that little tfarke of the love of It that Is in us, &c. If a mans houfe ftands &c. Gu"!* -after many {bakings of ftrong wmdes, he concludes the foun-

dation

dation is good , this fatisfics him, though fome tiles bcftu-

i cc

Fourthly, let usbleffe God who hath carryed on the work 4-of Reformation thus farre, notwithftanding our divifions; we were afraid that thefc differences, not fo much betwcenethe good and bad, but betweene the good and good, would have undone all, and yet behold the Lord beyond our thoughts, how infinitely beyond our deferts, hath carryed on the work hithcr-to,fo as it gets ground,though it be not fo fpeediiy brought to tn'iflue as we would have it.

Fiftl^, let us hencyaife our hopes in this, that Satans time is 5 * 1 '

not long; feiy agian^^ming fo violently, doth evidence it to us. SuMy ChnSf^ur Prince of Peace is at hand, he will tread down Satan uader our feet fhortly.

Sixtly, let us from thefe ftirs without, be put upon the labou-ring to make and to confirm peace within. Oh confider, is tbe breach between man and man fo grievous ? how grievous is that which is between God and the Soul I I find it hard, and doubt whether it be poflible to be at peace with men in this world ; I find them of fuch froward, peevifti, felfifti, wilfull fpirits „ even many who feem to be good men otherwise, but God giver. many encouragements to poor fouls to come unto him ; he is a God of love and mercy, he delights not to grieve the children of men, to crufti under his feet the prifoners of the earth : he is willing to be reconciled to fmners : there is nothing that his heart is more fet upon, then reconciliation with wretched fin-fkll fouls. Oh that in thefe fad dayes ofmiferable diffentions, I might be bleffed with the comforts of the reconciliation of my foul with God ! if this were, I hope I fhould be able contented ly to bear, and with ftrength to pafs through all thofe heart-fadning evils caufed by thcle breaches and difTentions there arc amongftus. This were a good ufe indeed, made of fuch evill things, if mens contending with you (hall thus further your peace with God ; what he once faid of Adams fin,it was Falix ftccaium, a happy fin, becaufe it occafioned Jo much good in Mans Redemption : So I may fay of that ftrife and contention there is among us, it isfalix contentio, a happy contention, that God hath turned to fo much good unto you.

I have read oi Robert Ho/g*te,who was Arch-Biihop of Tork^

K k becaufe

becaufe he could not peaceably en joy his fmall living in Lin-cotne-fbire^ in regard of the litigioufnefle of a neigbouring Knight, comming to London to right himfelfe, he came into the favour of King Hen. the 8. and fo got by degrees the Arch-bifhoprick of Tork^ he thought he got well by the iitigioufneffis of this Knight; but if the ftrifes of men (hall put thee upon thofe providences and duties which fhall be fo bleflfed unto thee, as to further thy getting into the favour of the high God, and the enjoyment of the foule-fatisfying fweetneffe there is in peace with him; what caufe {haltthou have of admiring free grace, which hath brought to thee fo great a g^od from fo great an*e~ vil? andifthefe flrifes have be^ T ^ .me^^jomove thy heart God ward for thy making thy peacetvftif hirr£i8?¥hein alfo put thee on ftill to further, to confirrne, to fettle, to main-taine thy peace with him. When the winde and ftorme rife-, the Traveller plucks his cloak the clofer about him • thefe dividing times are ftormy times, labour to get your fouls to the harbour under ftielter, labour to make fure of that, one thing neceffary; the more ftrangely men looke upon you, let your hearts be ftirred up to feek with the more ftrength the face of God,that you may never look upon it but with joy. You hear harfh notes abroad,fuch things as grieve you at the heart, labour fo much the more to keep the bird alwayes Tinging in your bofome.

7. If your peace be made with God,blefTe God for it. It is a great mercy for a man in thefe times of trouble, to have reft in his own fpirit;while others are tofled up and down in the waves of contention, you- fit quietly in the Arke of a good con-fcience, blefiing the Lord that ever you knew him and his wayes.

8. Labour to make up your want of that good and comfort you heretofore had in Chriftian communion, with a more clofe and conftant communion with the Lord, who hath been pleafed to fpeak peace unto you. Although I have not that comfort in communion with the ftreams, yet I may find it fully made up in tbe fountain.

9. By way of AntiperiftM, let us labour to be fo much the more united with the Saints, by how much we fee others to be divided; Men wakg vM thy LAW, faycs 'Dwid, thtrefore doe

I

Hove it above grid. Weufetpput a price upon things that are rare : what makes Jewels to be of that worth, but for the rarity of them? Unity, hearty love, fweetnefs of communion among brethren, is now a very rare thing, a fcarce commodi ty, let us prize it the more, and you who do enjoy it, blefs God for it.

10. The more confufed, broken, and troublefome we fee i O . things to be, the more let our hearts be ftirred up in prayer to God, putting him in mind of all thofe gracious promifes that he hath made to his Church for peace and union : Lord is it noc part of thy Covenant^vith thy people, that thou wilt give them one betjrt ? haft d^/no6f^ki that they faallferve thee with one der. ? n^^nou^Tlfrfold us that thou wilt

fkoufder. ? n^nouTlfrfold us that thou wilt make Je

a qtii^t habitation^ that thou wilt take away violence, that there

fionldbe no pricking bryar nor grieving thorn ?

1 1 . Thole whofc confciences can witnefle to them, that it 1 1 hath tfeen their great care not to enwrap themfelves in the guilt of thefe divifions,but they can appeale to God that they have endeavoured after peace fo far as they could with a good con-fcience, let them blefs God for this mercy, it is a great deli-. verance to be delivered from the guilt of thofe divifions. Dent. 3 3.8. OfLevi hefaid 3 Lft thy *U rim and Thxmmim be with thy holy One, whom thou didft prove at Afaffah, and with whom thott didft ftrive at the waters of Aieribah. JMaffah fignifies tentati-en , and IMeribah^ contention. Places and times of contention are places and times of tentation. Now if God (hall prove us at thofe places in thofe times, and we be found upright, this will bring a bleffing upon us. At thofe waters where the peo ple murmured, contending even with God himfelfe, .Aaron (though there was fome weakneffe in him) yet kept himfelfe from being involved in the guilt W that fmne of contending with God. And^Sol-farchi, with other of the Hebrewes, fay, that the Levites were not in that iinne neither ; which they thinke that place Malachiez. 5. refers unto. My covenant was with him of life and pface^ for the feare whfrewith he feared me, and wot afraid before my name. The feare of God was up on 'Levi, at that time he dared not contend as then others did, and therefore my covenant of life and peace was and is with him , We have been thefe three or foure yceres at thefe waters

Kkz of

TA

and Meribah^ God hath tryed us. How happy are thofe who have held out, who have kept their consciences free, upon whom the fear of God hath been, and through that feare of his, have walked before him in the wayes of truth and equi ty? Theblefiingof the Covenant of Life and Peace be upon them for ever.

CHAP. XXXI. The CHreofonrDivifioHS.

\*

Hat gracious heart is note^^*(^?s^Ji griefe for

-fhofe fore and fearfull evils that there are in, and come from our divifions, and is not even the fecond time cut a-funder with carefull thoughts in it felfe, what may be done to heal them ? Mat. 6.25. Chrift forbids that carking care that cuts our hearts,when it is in matters concerning our felves, yea for our lives, /*» f^e^yem, take nv thought for your life fo it is in your bookes: but the word fignifies, Doe not take fuch thought as (hould cut your hearts afundertfo v.z8. -n /^e^^Te* why doc you divide your hearts? and ver.^i.^^ejt^^'n 9 and ver. 34. ^ peecpiwfHT* again. But though this charge of Chrift be doubled and doubled againe, againft our carefull divi ding cutting thoughts about our felves, yet for the uniting the hearts of the Saints together for the good of the Church , this heart-rutting care is not onely allowed, but required, i Cor. 12. 25. That there foot*Id be no fchifme in the body, but that the members fiould have the fame care one for another. The words are, That the members may carejhe fame thing one for another,, and that with dividing, cutting care, that there might be no fchifme in the body. The word that is here for care, is the fame that in the former places in the 6. of Mat.')& forbidden. The expreffions of my thoughtfulixares about this work, is the fub-je& at this time : When I fet my felf about it, my heart doth even ake within me at the apprehenfion of the difficulty of it. There are fome dtfeafes that are called offrobria r».edicorum^ the difgracesof Phyfitians,t>ecaufe they know not what to fay or doe to them ; or if they do any thing it is to little purpofe. If there be any fouk-difeafc that is ofprobriftm Theologorttm^ the

difgrace

difgrace of Divines, it is this of contention and divifioa How little has all that they have ftudied and endeavoured to do, pre vailed with the hearts of men ? What {hall we do ? Shall we but joyn in this one thing,to fit down together, and mourn one over another, one for another, till we have diffolved our hearts into tearcs, and fee if we can thus get them to run one into ano ther? Oh that it might be, what forrow foever itcoftsus!

We read 7^^2.12.3,4,5. the Lord fent an Angell from Gi/gal to the men of Jfr*el 9 who told them how gracioufly he had dealt with them, yet they had contrary to the command of God made a league wijh the inhabitants of the Land, for which the Lord thr^eaDjgJ^j^tJjg^hould be as thorns in their fides. When the An^Ffpal^trtfle words to the children of Jfrael, thepeople lift up their voice and wept. And they called the name of that place Bvchim, a place of tears. Their fin was too much joyning, joyning in league where God would not have them : thofe whom they joyned with, God told them {hould be thorncs in their fides. Upon this they wept, and that fo fare, that the place received its name from their weeping. But oh that the Lord would fend his Angell, yea his Spirit to us,to con vince us of our evill, that we to this day have not joyned in fure league one with another, but are thorns in the fides of one ano ther : and that after fo many mercies, fuch great deliverances from our bondage, from the rage of ungodly men, yea that we are fo falfc one to another, though the Lord hath never broke covenant with us, which was the heart-breaking argument the Angell ufed, t/*r. i. Yea the Lord hath done abundantly for us , beyond our hopes,defires,thoughts, and that after all this there fheuld be nothing but breaches and divifions amongftus, that we (hould be not only thorncs, butfpeares and fwords in one anothers fides,piercing to one anothers hearts. Are we the chil dren oflfrael ? Let our hearts then break for the breaches of our hearts. Let them break, and melt, and mourn,and bleed,and refolve that nothing (hall comfort them, but peace with our God, and peace one wth another.

That one Text, i Thef. 4.9. were enough alone to pierce our hearts through and through. As touching brotherly love^je need not that I write untojou^ faith the ApoR.le,forjeyottrfelvesare taught of God to love one another. Oh Lord, what are we in thefe

K k 3 dayes

He art-divifions

dayes fuch kinde of Chriftians as thefe were-? Oh that it were fo with us,that we had no need to be wrote to, to be preached ^concerning this.Does it appear by our carriages one towards another, that we are taught of God to love one another ? But that God may teach us this day, attend to what {hall be faid to you in his name, which I {hall caft into thefe five heads;

2. Joyning Principles.

2. foyning Confederations.

3. Joyning Cjraces.

4. Joyning Practices.

5. Conclude wit h 8xhorj^.tion. \ ^

Wherein we fhall endeavour to fet before you the beauty and excellency there is in the heart, union, and mutuall Jove of Chriftians.

I (ball not need to be long in thefe: For take away Dividing Principles, Dividing Diftempers, Dividing Practices, and be thoroughly convinced of the evill of divifions, and one would think our hearts {hould of themfelves run into one another. But that I may not fceme to leave our wounds open, fo that aire fhould get into thena,but endevour the clofing of them, andib the healing, I {hall fpeak f jmething to thefe five Heads:

The firft jayxing Principle.

In the middefl of aH differences of judgement ^and weatyteffes of the Saintsjt ts not iwpoffible but that they may live in peace and love together.

IF notwitb(landing the differences from Gods mind,and many weakneffes, there may be peace and love between Goal & his Saints: then iurely notwithstanding thefe things,the Saints may be at love and peace among themfelves. Let this be laid for a ground, and let our hearts be much poffefled with it, we (hall tindeitvery helpfull to our clofing. Away with that vain con ceit which hath been the great difturber of Churches in all ages., if men differ in their judgement and prafticcin matters of re ligion,

ligion,though it be in things that are but the weakneffe of godly men yet there muft needs be heart-burning and divifion. Let all peaceable men deny this confequence, Let us not fay it will be fo, and that our words may be made good afterwards indeed make' it fo : certainly the connedion of them, if there be any ,1$ rather from the corruption of our hearts, then from the nature of the things.

I have read of two Rivers in the Eaft, S*VA and Danuby, that run alpng in one channell threefcore miles together, without any noyfe, and yet they keep thernfelves diftind, the colour of , the waters remain diftind, all along : why fhould we not think it pofiible for us to g<Valong clofe together in love and peace, though in fo^SliB^E^i^^gements and pradices be appa rently different one from another?! will give you who are Scho-lers a fentence to write upon your Study doores, as needfull an one in thefe times as any; it is this:

O^inionum vari{ta4,& ofinantium unit as nonfunt 'jWr<*I<6.

Variety of opinions, and unity ofthofe that ho Id them, may fiand together.

There hath been much ado to get us to agree: we laboured to get our opinions into one, but they will not come together. It may be in our endevours for agreement we have begun at the wrong end. Let us try what we can do at the other end : it may be we {hall have better futceffe there. Let us labour to joyn our hearts to engage our affedi9ns one to another: if we cannot be of one mind that we may agree, let us agree that we may be of one minde.

Eufebiiu records a Letter that Confta*tine fent to Alexander ^^.d^t and Anns, before he apprehended the groffeneffe ofArfw his lite of Con-herelie, conceiving them to differ but in fmaller things, heftant.l *. cited.-endevours to reconcile them: For that(fayes \\t)the things where- b X Soa ??i-| l in you differ ,concerneth not any waighty fubfiance of our Religion, there u no reafon why it foould breed at all any divifion in minde,or difcord in dottrinc ; aitdthi* Ifay not to compellyou in thi* light queftion, of what fort foe ver it be, altogether to condefcend unto the fame fe ntence \and though you dificnt amongsl y our felves about a matter of [mall importance., (for neither tt uly are we all in all things like winded, neither ha've we all the fame nature and gift

• engrafted

Heart

s>ttfHtqu<tmin- engrafted in ui) neverthelejfe for all that the fared unity may be urnot baSte- f OHn dly and inviolably retained among you, and one confent and

f^nMf converfed between all. *••* -

•+•. \r\\-\ i «!•/•/*. • «• **»

re mm verum I nave read of th e like peaceable difpofition in divers German Gorpu* tr fM- Divines, meeting to confer about matters of Religion in diffe-guk cbnfti pt» r ence, in Marpurg. The conclufion of their Conference was this; ^though we fee we cannot hitherto fttlfy agree about the - corporallprefevceofthebodyandblottdofChrift in the bread and miitw utraque wine, jet both parts ought to declare fflriftian love one to another^ furs Alura. erg* ^farre as every one can with a good conference. Oh that this were * lt * ra *l d £ U ' tne conclufion of all our debates and conference, wherein we *- cannot come U P foNy to onc anothers y^ Cements. If we ftay f° r P eacc an ^ lovetill we come t^j^zJJity^fe^e faith in all things, wemuft ftay for it, for ought I know, till we come to jufyue fon/cr- another world. Efhef.q* 1 1 ,i 2. He gavefome Apoftlesjowe M~ emu fare po« <vangelifts,fome Paftors and Teacher s^ for the worke of the Mi-M o ni^ U * n ift er }t *M ™ e All come in the unity of the faith, and knowledge of This^abfa-i- the Sonne tf God, unto a perfeft man. The unity of the faith, and bed by Luther, the perfeft man will be both together; and when they are ,there Mdaadhon, will be no more need of any miniftry, there (hall be no more O.colampadi- n re aehing aftenwe are all come to this unity: when that is done,

nS W0rk is d ° ne for this Worli

Zu.ingMus, __ _ . _ _

Bucer, and

Olhcis * The fecond joyning Principle.

That {hall never be got byftrifejhat ntajjre had by love and peace.

WE would all fain have our wills : now that which lies uppermoft upon many mens hearts, that which is the firft thing they do, if their wills be crofled, is prefently to ftrive and contend: but this fhould bethelaft thing,, after all other means are tried : this (bould never be made ule of but in cafe of pure neceflity. Weihouldfirft think, Is there any way in die world whereby it is pofiible we may have our defires fatisfyed with peace, let us try this, and another way, a third, a fourth, yea a hundred wayes, if they lye between us and the way of ftrife, before we come to meddle with that. This rule you will find of very great ufe to order all our builnefles in Churches &

Cora-

Common-wealths, of Townes, Families, yea whatfo ever cor> cernes any of y«ur perfons in reference to any other. The A-poftle, i C^.i2.rebukingthedivifioHsofthatChurch,ofvvhich they are guilty more then any, for they had many among them of raifed parts, of eminent gifts, and therefore puffed up more then others. Except God joynes eminency <5f grace, men of eminent gifts joyne leffethen others, whofe gifts are meaner. Among thofe meanes he directs for union, when he fpeakes of love : / will fkew yon , fayes he, a more excel lent way, ver. laft; x*9' vsrsj 5oAtu> ocP3j/, a way of the highell. excellency, beyond anv expreffion. The way of love,of the en gaging heartsoj^Sfc^otb^ is the only way to bring men to unity of judgement: yetitne only way when all is done,for men to have their wills.I may give you this or the other rule to bring you to think and do the fame thing,but that which hath an ex cellency in it with an Hyperbole, is the way of love.If you could get your mindes by other wayes, certainly you cannot enjoy it w ; th that fweetnefle and comfort as you may if you have got it this way.

MarcttsCato repented that ever he went by fea when he might PI march in his have gone by land fit feems the skill ©f tfyoie times for Naviga- M?« tion was not great)but certainly there is no man living but hath caufe to repent him that ever he got that by ftrife & contention that he might have got by love & peace.What hinders why foft and gentle words may not prevaile, as well as hard and bitter language ? Why may not a loving winning carriage do as much as fevere rigid violence > If it may, thou provideft ill for thine own peace and comfort, to leave this way and betake thy felf to the other .Tell me,were it a figne of valour in a man to draw his fword at every Whappet that comes near him ? yea at every Fly that lights upon him^ Were it not folly and madnefTe?Why? he may by putting forth his finger put them off from him. Thy fro ward cholerickfpirit is ready co draw at every thing that thou likeft not. This is thy folly : thou mayeft with kffe adoe have what thou haft a mindc to. Tf I would put a Feather from me,I need not ftnke violently at it, a foft gentle breath will do it bet ter. Why (hould a man labour and toyle till he fweats again, to take up a pin ? Have none of you fometimes made a great ftirre in your families about that which when the ftir is a little over

L 1 you

you plainly fee you might have had as well with a word fpea-king : and hath not your heart fecretly upbraided you then?Try the next time what you can do by faire and gentle meancs.Why fhould we let the Arength of our fpirits run waite ? Let this be a conftant rule; never make ufe of feverity till you have tryed what clemency will do : there is more power in that to conquer the hearts of men you would faine have yeild to you, then you are aware of.

Plutarch reports of Philip of Macedon, that when one Arc*-dion railed on him, the Courtiers would have had him dealt fe-verely with ; but Philip took another courfe, he fends for him, and fpake gently to him, and (heugd greajj? : jay;; and refpeft to him ; upon this Arcadions heart wasrorYied^lolrs i 'there was no man in the world that Arcadion fpoke more honourably of then of Philip, wherefoever he came. After a while Philip met with thofe who would have had him to have revenged himfelf upoa Arcadidn,\Nhzt fay you now of Arcadion . ? fayes he: How doth he now behave himfelf? There is no man living,fay they, fpeaks better of you now then he. Well then, fayes Philip, I am a bet ter Phyfttian then you ; my phyfick hath done that which yours never would have done.

Plutarch in the The like he reports of Fabitts, who was called the Romans life of EaMus. Target : When he heard of a fouldier who was valiant, yet practifed with feme others to go and ferve the enemy, he calls him to him, and in ftead of dealing with him in rigour, tels him he had not had recompenfe according to his defert, and gives him honourable- gifts, and fo gaines him to be faithfull for ever. And fayes he, As Hunters, Riders ofHorfes^ and fitch a* tame ypilde beafts Jhall fooner make them leave their favage and chur* lift nature by gentle ufage and manning ofthem, then by beating And {hackling them ; fo a governour ofmenflwttld rather corrett bj patience , gent leneffe^ and clemency, then by rigour -, violence^ and feverity. None but a cruell, harfh, fordid fpiritcd man, will fay, I had ratber men (hould fear me then love me : God prizes moft what he hath from us by love.

The Evtll of our Times.

The third joining Principle. It /V better to doe good^ then to receive good.

ACtive good is better then palllve; only God himfelfe, his Angels and Saints do good^all creatures can receive good. This principle would quickly joyne us; for if this were in mens hearts, they would ftudy to do all the good they could to one another, and fo gaine upon one anothers hearts: and the more good we doe to any, the more will our hearts be inclinable to love them. Tl^ygf/ communication of geodneffe,, if it be put of a good fj^Hff^rfes-^fie heart along with it to the fubjed: this good is communicated to:the more good God doth to any, the more he loves them. God hates nothing that he hath made 5 but loves what there is in any thing of his work : but when he communicates his grace, his Spirit, when he gives his Chrift in thcfe gifts,he gives his heart: they do not only come from love, but they make the fubjed further lovely in his eyes. So it is with us in our proportion: if you take a poore childe from thedung-hili,or out of the Almes-houfe, and make him your heyre, you do not only do this good to him becaufe you love dim, but you alfo love him more, becaufe you look upon him as an object of your goodnefle as one raifed by you. Titus accounted that day loft, a day wherein he had not raigned, if he had dJte no good, ncmmm .This principle would make men great as well as good. It is the mus glory of God that he does fo much good. And if men could ac count this greatnefle/atisfying greatne(Te,the moftand greateft contentions that are in the world would be layd down: for whac do men contend fo much for as for greatneffe ?

The fourth joyning Principle. The good of other men is my good as we/1 at theirs.

WE are all of one body: whatfoeuer good others have, it is the good of the body; it makes them fomc way able to doe that good that we would have done, or at leaft that we (hould deiire to have done.Pltttarch fayes that Solon made a law

whereby every man was enabled to fue whofoever wronged his neighbour, as if he had wronged himfeif; he gave this reafon for it,There is no good that one man has in a Common-wealth, but it is another mans as well as his.

Community in the Church is more, i fir»$.22.jtphetJ9er Paul, or ApvKos^ or £ephdijr the world, or life, or death , or things pre-fent, cr things to come ,all are jours, you are Chrifts, and Chrift is gods. If you be godly you have an intereft in all the eminent godly men in the world, in all their gifts, their graces, in all they have or do; all that is in the world that hath any good in it, is yours,yea what is evill (hall be ferviceable to you for good. This is brought by the Apoftle to quiet V^Jgfnngs and con tentions that were amongft the CorS*n!^nsOnF&ould be for Paul, another for Apollos, fayes the Apoftle, What need this contention, who you are for, and who another is for ? they are all yours, all the excellency there is in them is the good of every one of you. A fpeciall reafon why men contend fo much,is,they think the good that other men have is their evill, therefore'they muft either get it to themfeives, or darken it in thofe that have it. But fuch men a&ed by fuch a principle are poore, low-fpi-ritedmen. A man of a raifed, enlarged fpirit, opens his heart that it may be filled with that infinite good in which there is ali good. Now if it be that good my foul clofeth with, and isfa-tisiied in, then whatfoever hath any goodneife in it,be it where it will,it fl^wes from this Infinite Ocean of good that my foul is launched into, and fome way or other flows into this againe > though thorough mens corruptions, there may be windings and turnings in the coarfe of it, yet hither it comes at laft, and therefore it is mine as really and truly as any I have in 'mine own hand : my foul then fhall re Joyce in all the good I fee my brethren have, in all they do, I will blefle God for it, and feek the furtherance of it what I can. Surely this man muft needs be a maa of peace and love,

The

The Evi/l of our Times.

The fifth joining Principle-i$ more in the fuhlique then in

THe ftrength, fafety, excellency ofaCabbinin a Ship con-fifts not ib much in the boards of the Cabbin, or the fine painting of it, as in the ftrength and excellency of the fhip.

It is becaufe we have fuch private fpirits that there are fucft contentions among us : were we more publique fpirited, our contentions would vanifh. When I read of what publiqae fpirits many of the Heathen were , I arn afhamed to look upon gnany Chriftiafls.Pj///^ ^Ewilita hearing of the death of his children, fpak£fc^^j-^aunted courage thus, That the Gods had heard hi* grayer, which WM^ that calamities Jhoxld ratherie-f all hi* family^ then the Common-wealth. The pirblikenefs of his fpirit made it very fweet and lovely \ the ftory layes of him, he intreated them gently and graciouily whom he had fubdued,fet-ting forward their caufes,even as they had bin his confederates. very friends and neer kinfmen. Pubiique fpirited men are men of iwcet and peaceable fpirits.

The fixthjoynittg Principle.

I would have others doe te me^ that will I endeavour to them.

not I have others beare with me? I then will bear with them. I would have others do offices of kindnefles to me, I will then do offices of kmdneffes to the*q. I would have the carnages of others lovely ,amiable to me, mine (hall be fo to them. I would have others live peaceablywith me, I will do fo with them. This rule of doing to others as I wouid be done to, is a law of juftice ; fuch juftke as keeps the peace. tsflexande r Se verm the Roman Emperoui% was much taken p mo Mexii with this r hefayes he learned it from the Chriftians, ifheh^dimhelive^o to deal with his common Souldiers that did wrong, he punifh- t*e Roman edthem: but when he had to deal with men of worth and dig-nity, he thought it fufficient to reprove them with this fentence;, Do as ye wouid be done by,

Cbryfoftcme in his 13. Sermon to the people of Antioch,

He Art divifions

makes ufe of this principle, thus, After Chrift had fpoken of « ^M tfoA- man y bieffednefles, (fayes he) then he fayes, Thofe things jot* - ~ * '-.G>V TO would have others to do toyou^ do*you to them: at ifhejhouldfay, ** ft~ T^oere needs not many words,let thine own will be thy law: would

r ^\ . t s* ** i n i /*• i , . i "fc.

)U raw i? be mt

.„*-- tti&v, you the Law-giver of jour owne life. That which you hate, doe dtc. not to another. Cannot you endure reproach ? doe not you reproach

others. Cannot you endure to have others, envy you ? doe not you envy others. Cannot you endun to be deceived? do not you deceive others.

M

The feventh joyning Principle. It is as great an honour to have my will by yet Iding^ as by wer-

comming.

.Any men in their anger will fay, I will be even with him. I will tell you a way how you may be above himrforgive him. By yeildmg, pardoning, putting up the wrong, youfhew you have power over your felf, and this is a greater thing then to have power over another. Numb. 14.17,18. Now I befeech thee let the power of my Lord be great,pardon, I befeech thee^ the inicjuity of thx people,ver.19. and by this thou maift honourably prevaile with thy Brother: hereby (halt thou heap coals of fire upon his head.

I have read of two famous Fhilofophers falling at variance

Piutarcb.de Ariflippt^ and Aefchines, Ariftippu* comes to Aefchines, Shalt

cohJbenda iw. ^ ^ y e friends ? fayes he. Tes with all my heart faith Aefchines.

Remember, faith <±Ariftippu*, that though I am your elder, yet I

fought for peace. True, faith Aefchines, and for thx Iwillalwayes

acknowledge you the wore worthy man; for Ibegantheftrife,and

you the peace.

The eighth joyning Principle.

I wiK never meddle with any ftrife but that which flail have peace to the end of it.

O war is good upon any terms, taken up upon the jufteft ground, except it aymes at peace. Btllum mwime helium:

that

N

The Eviff efottr Times.

that Souldier is a murtherer that (heds blond not in reference to peace. The Swords and Enfignes of Souldiers fhonld have this Motto upon them, Sic qttjtrimus paeem, Thus we feck Peace. Hercules his Club was made of the Olive, the emblem of Peace.

The ninth joy ning Principle.

3fj> man fiat! ever be wine enemy, that ii not more his owne then mine.,yea more the enemy of Cjod then mine.

IF a man offends me meerly through weaknefs, this ishisaf-fli&ion, in this he is neither an enemy to himfelf nor me; he mourns for,jt, and I will pitty him in his mourning ; he is more troublecSfci^ati^liata done,then 1 have caufe to be for what I have fuffered. If he offends willingly and purpofely, he is his own enemy more then mine. When Latimer was cou-fened in buying a commodity, his friends telllinghim how he was cheated of his money, he fell a mourning for him that had cheated him, He hath the jvorft of it ^ fayes he. If my heart rifes againft a man in this, and I feek to oppofe him in his way,it may very well be interpreted to be out of love to him, for my heart rifes againft his enemy, 1 oppofe his enemy, even himfelf, but an enemy to himfelf, more then to me; he hath hurt me a little, but himfelf more. I am troubled a little for the wrong I fuffer, but more for the evill he hath done. Ifhiswayesbe enmity to God, I.willoppofehim,becaufel love God,and no farther then 7w ,///, w ^. , wherein I may manifeft my love to God rather then hatred of faun cro, in him. When Servetpts condemned ZmngltM for his harfhnefs, bufybcmmin he anfwers, In other things Iwillbemilde^ but notfo in BUfphe- C >lfr 'ft um non , miesajrAinftGod.Letuskeep our enmity within thefe bounds, 1U ' ^'i 1 " 8 ' l and the peace of God will not be broke.

The tenth joynixg Principle. I had rather fuffer the great eft evill, then dee the leaft.

IF when others wrong you,you care not what you do to right your felf: This is your folly and madnefs, Such a one hurt me, and I will therefore mifchief my felf; he ha-th pricked me with a pin, and I will therefore in an anger run my knife into my fide. If in all we fuffer we be fure to keep from righting our

ftlves

He*rt dwipins

felves by any wayes of fin, there will not be much peace broke. Such an one is thine enemy, and wilt thou of one enemy make two ? wilt thou alfo be an enemy to thy felf, yea a. greater ene my then he or any man living can be to thee ? for all the men in the world cannot make thee fin, except thou wilt thy felf.

A

The eleventh joining Principle. I will labour to do gcod to <«//, but provoke nme.

Father hath not fo much power over his child, as to pro voke him. Col. 3. 21 . Fathers provoke not jour children t» wrath. Surely if a man hath not this power ove£, his child, he hath it not over his friend, his neightuMtf^jliSlffiXcfs his fuperi-our ; yet how many take delight in this, Such a thing I know , will anger him, and he fball be fure to have it I Oh wicked heart 1 doft thou fee that this will be a temptation to thy bro ther, and wile thou lay it before him > doft thou not pray for thy felf and for him, Lord lead tu not into temptation? we fhould account it the greateft evill to us of all the evill of afrii-&ions, to be any occafion of fin to our brother; but what an evil fhould this be to us , to provoke our brother to fin ? if we cos inwiio w jji needs be provoking, then let the Apoftles exhortation pre-vaile withus, H^.io.24. Zcf w confider one another to provoke unto love, and to good works: Let us not confiderone another ? in a way of curiofity and emulation, to envy, or find fault with one another, from whence frowardnefs, pride, hatred, diffenti-C' ons ^ fa&ions may arife, faith Hjperitu upon the place, bat con-Hyper.inHeb. f lc j e ' r one anot h e r 3 fo as we may further the good of one anc-ther,fo as to make one another quick and adive in that which is good.

The twelfth joy ning Principle.

Pcttce with all men it u good, but with Cjod and mine owne csnfcience it is neceffary.

BUt how will this joyn us one to another ? &4nfw Very much, both as it holds forth the goodneis.cf peace with all men, and as it carryes the heart fbrongly to the making ind keeping peace with God and a mans own confci->ence. This peace with God and a mans own confcience will

fo

The Evill of our lime**.

fo fweeten the heart, that it cannot but be fweet towards every one; a man who hath fatisfadion enough within, can eafily bear afflidions and troubles that come without. When Sanl had made great breaches between Gbd and his foul, and in his own confcience,then he grew to be of a very froward fpirit to wards every man, before his Apoftacy he was of a very meek and quiet fpirit, but this fowred his fpirit, and made it grow harfh, rugged, and cruell; This is the caufe of the frowardnefs of many men and women in their families,and with their neigh bours, there are fecret breaches between God and their own confciences.

j. u thirteenth joyning Principle.

If I muft needs erre^ confidering what our condition is here in thit

world, I will rather erre hj too much gentleneffe and mild-

nejfe, then hj too much rigotir andfeveritj*

MAns nature is more propenfe to rigour, then to lenity; but the account of overmuch lenity is eafier then of too much rigour. Men who are of harfh, fowre fpirits themfelves, redden, quum are ready to think that God is fo too. As the Lacedemonians Copter crude-becaufe they were of awafrlikedifpofition,they reprefented their Gods all armed. But God is love: there is anger and hatred in God as well as love:but God is never faid to be anger or hatred, no not juftice it felf; but he loves that expreflion of himfelf to *he children of men, God is love. If God intended that all things amongft men, either in Church or Common-wealth, (hould be carryed with ftridnefle of juftice, he would rather have gover ned his Church and the World by Angels, who have right ap-prehenfions of juftice, who are themfelves perfeft, altogether free from thofe evils that are to be punifhed,then by men,whofc apprehenfions of juftice are exceeding weak, unconftant, par-tiall, as often falfe as true, and have much of that evill in them felves that they judge in others.

Mm The

The lafl joyning Principle. Peace i* never bought too deare, but by fin and bafeneffe.

WE ufe to fay, We may buy Gold too deare, and fo we may Peace : but whatfoever we pay for it befide finne and bafenefs, we have a good bargain. Snidas tells of the Em-perour Trajan, that he would cut his own cloaths to binde up the wounds of his Souldiers. We ihould be very pitifull to foul-diers, who are wounded to keep us whole. We fhould binde tip their wounds, though it coft us dear : but efpecially our care {hould be to bind up thofe wounds that byjmfions are made in Church and Common-wealth: and well ttiaywfe be willing to cut our cloathes to binde them up, when the evill of them is fuch as either does or (hould cut our hearts. But though peace be a rich merchandize, yet we muft not faile too far for it, not fo farre as to finne. We read ^ Kings 23. 13. Mount Olivet is called the Mount of corruption,becaufe of the Idolatry commit ted upon it. Though we are to prize Mount Olivet at a very high rate, with the Olives growing upon it, yet we muft take heed that we make it not a Mount of corruption. We may give peace to buy truth, but we may nof give truth to buy peace. We may be bold with that which is our own to purchafe peace, but not with that which is Gods; yet we muft not be bafe in our yieldirg in things natural! or civill for peace fake, that is,

Firft, we muft not for our own private peace yield to that' which is like to prove publique difadvantage and difturbance. There is a notable ftory of tfTurkifh Emperour, perceiving his Nobles & people to be offended that he was fo ftrongly in love to his Concubine Irene , his heart was fo taken with her that he grew remifs in his regard to the Stern of the State. Nothing muft be done but as Irene would have it: whatfoever refoluti-ons there were of any good to the Sta,te, yet Irene muft be con-fulted vvithall before they were .put in execution,& if they plea-fed not her all was da(hed,fo much did he dote upon Irene. This the Nobles and State could not bear : he therefore at laft fo far confidered the publique, as he overcame his doting affeftions. He brought Irene before them, and fayes, That ye may fee how much I prize the content of my people, I facrifice her to them,

and

The Bvill of wr Times.

and fo drew his fvrord, and flew her with his own hands be fore their eyes. If according to her demerits_for drawing his heart away from the good of the Common-wealth, fhe had bin given up to the fword of juftice, it might have fatisfied as well. But left I be thought to be too literall, give me leave to allego rize upon this Irene. Her name is a Greek name, 'E/?iww 3 it fig-nifies peace: we muft not fo dote upon our Irene, our private peace, that the publique fhould fuffer for the fake oftt. This is bafenefs: let her be facrifked for publick good; this is true ge-neroufnefs.

Secondly, that is bafenefs, when our yeilding is thorough ignorance, ccajffilize, bafe fear, nos from a principle of wif-dome and unlterltandingmot fo much out of true love to peace, as a foolifh, ignorant, fottifh, fordid fpirit of our own: where as had we had a fpirit of wifdofne and courage, we might have peace upon more honourable terms. Indeed many think every kinde of yeilding bafnefs, but they are for the moft part fuch as are not put to any great triall themfelves.But when our con-fciences tell us, that what we do is what the rule allowes us; it is not becaufe we would avoyd trouble, but we find thorough Gods grace, our hearts in fome meafure prepared for fuffering, if God were pleafed to call us to it, in any thing wherein he may have glory, and the publick may be benefited. But becaufe ail things duly confidered, we fee that God in fuch a way (hall have more glory,and our brethren generally more good:there-> fore whatsoever becomes of our particular in regard of eftcem, or other wayes^we are willing to yeild, and in this we finde our hearts as much clofing with God, enjoying Communion with him in all holineffe and godly fear, and in other things that go as near to us,we are able to deny our felves as much as ever : in this we may have comfort, that it is not bafenefs that makes us yeild, but rather the grace of God enabling us to rule over our ownfpirits. The peace that we thus purchafe with tl.efuffe-ring much in our names, and the lofs of many comforts does not coft us too dear.

Mm 2 CAP.

CAP. XXXII. Joyning

Thefirft. The confederation of the many things whcrefa (jod hath joy ned ta.

GOcHhath joy ncd us together as we are men: we are not dogs,not wolves,let us not be fo one to another. A^.j.26. Mofes freaks thus to thofe who ftrove one with another : Sirs > ye are brethren^ why doyee wrong one another ? The words in the Greek are,tf.y</^* 6t<PeA<poi ke, men yet are brctbjgft. There is a confideration in this, that ye are men : if there were no more, yetyefhould not ftrive one with another ,but much more confi-dering ye are brethren. If we be-men, let us be humane. What is the meaning of humanity, but courteoufnefs, gentlenefs, pleafantnefs in our carriages one towards another ? But ftill the confideration growes higher, as we are the fame Country-men, of old acquaintance, in the fame imployment^of the fame famr-ly and kindred, but above all, joyned in fuch a blefTed root, the fountain of all love and peace. Efhef.^.^. prefects this conil deration moft fully to us. The reafon the Apoftle gives why we muft keep the unity of the Spirit in the bond of peace,is, bccaufe there # one body^and one fjtirit^ye are called in one hope, one Lord^ we faith \ one baptifme^ one God and Father of all. Here you have feven Ones together in two or three lines. It is very much that the fpirit of God fhould joyn fo clofe together feven Ones^fare-ly it is to be a ftrong argument for us to unity.

Firft, one Body. The meaneft member yet it is in the body. Is it comely for the body of Chrift to be rent and torn ? any re ference to Chrift might perfwade unity, but union with Chrift as the members with the body, what heart can ftand againft the ftrength of this ? What can caufe one member to tear and rend another, but madnefs ?

2. One Spirit, i Cor. 12.11. that one and the felf fame fpi rit: he does not only fay, The fame fpirit; but, The felf fame fpirit : and as if that not enough, he addes One to the felf fame; and that yet not enough, he fayes; That one, all this is in the Greek,ro w % TO w 1vp*» The repeating the Article hath a great

elegan-

elegancy in it. And is not this one Spirit the Spirit of love and

meeknefle ? What does a froward contentious fpirit do in thee,

who profeffeft thy felf to be a Chhftian ? What, fayes Cyprian,

does the fiercenefs of Wolves,the madnefle of Dogs, the deadly ^uidftch in

poyfon of Serpents, the bloudy rage of Beafts, in a Chriftians peftw* cbri(li+

breaft ?

3. Called iri one hope. Are not you heyres, joynt heyres of r the fame Kingdome, and do you contend as if one belonged to num the kingdome of light, and the other to the kingdome of dark-neffe?

4. One Lord. Y ouferve the fame Lord and 'Matter. Js it for the credit of a I&ifter, that his fervants are alwayes wrangling and fighting onfcHtfith another ? Is it not a tedious thing in a fa mily that the fervants can never agree ? Mark how ill the Lord takes this, Af*t. zjk 49, 50,51. that evill fervant who begins to finite his fellow-fervants, provokes his Lord againft him foas to come upon him with fuch feverity as to cut him afunder, and to appoint his portion with the Hypocrites • cIV^Tc^/H^he will dichotomize him, divide him in two; he by his fruiting his fel-low-fervants makes divifions, but his Lord will divide him. It may be he pretends that his fellow-fervants do not do their du ty as they ought; as if he were more carefull of the honour of his Lord then others who are of a different way from him. But m the meane while he inveighs againft others, fmiting them with the tongue,and otherwife as he is able.He fits at full Tables, eats auid drinks, of the beft, with fuch as are carnall and fenfuall, but they are great men,to have their countenance is brave; this is ex treme futable to a carnall heart, who yet keeps up a profeffion of Religion, hath fome forme of godlineffe, lie is afraid to lofe his fleftily contentment, therefore he fmites thofe who ftand in his way : Thus divifions and troubles are made in Gods fa mily : The Lord the matter of it will reward accordingly; he will divide fuch by cutting them afunder, and appointing them their portion with the Hypocrites.

5. One Faith. What though we agree not together in fome things of leffer moment, yet we agree in one faith.Why (hould we not then keep the unity of the Spirit in the bond of peace > The agreement in the faith one would think {hould fwallow up all other difagreements, We Ihould rather blefle God for keep-

Mrn 3 ing

tie Art divtfions

ing men found in the faith, then contend with them for lefler miftakes. When the Pharifees,^/ 23.9. undcrftood that "art agreed with them in that great dodrine of the Reiurrecf ion, they prefentiy overlooked his other differences/aying, Wefindc no evil I in this wax. Our Brethren agree with us in more Funda mentals then this, and yet we can finde evill in them, and aggra vate their evill beyond what it is, and improve ft all we can a-gainft them. This is worfe then Pharifaicall.

Hoc vere nt Matter Calvin in his Epiftle to our Countreymen at Frank? guvfyfyxsru- ford, fled for their lives in witnefle to the truth, yetmiferably ewt, & wide jarring and contending one againft another there, to the fcan-t fl, dall of a u the Churches of God in thofe parts, Begins his Epiftle

« ™*«*b *>f*r* y ixules, that diflenttons jhonld anje awongft brethren^ exiles, fled from

ac profugos, their countrey for the fame faith, and for tMk caufe which alone diflidium criri , j n thxyottrfcattermg, ought to he to you as_ a holy band, to keepe

&qaidemb*i yoH f a Q; bound to?ether. Their contentions were about Church-de ctotfd qua J -Jw^

bdc Jiflra di- 6- One Baptifrne. We are baptifed into Chrifts death, and is not that to ibew that we (liould be dead to all thofe things in c h e wor id that caufe ftrife and contention among men?€)urBap-^^ mc ^ Qur ^ ac [g ej our livery, it furthers fomewhat the ttnity of fervants that they wearc all one livery.

7. One God. Though there be three perfons in the Divine Nature, and every perfon is God,yet there is but one God;here is an union infinitely beyond all unions that any creature can bt capable of; the myftery of this union is revealed to us 3 to make us in love with union. Our intereft in this one God is fuch a conjunction, as nothing can be more.

fofephs brethren, Gev.$o. 17. looked upon this, as having ve ry greats power in it to make up all breaches,to heal all old grud ges. After their Father was dead, their confciences mifgave them for what they had done to fofeph, they were afraid old matters would break forth,and that fofefh would turn their ene my; now how do they feek to unite fofephs heart to them? We pray thee, fay they, for give the trefpafle ofthe/ervants of the Cfod of thj Fat her,and the Text fayes^^p/? wept when they Jpake unto him. Oh this was a heart-breaking fpeech to fojeph, The fervants of the God of my Father- Shall my heart ever be

eftranged

ftranged from the fervants of the God of my Father ? The Lord forbid.This offence indeed was great,but their God is my God, & he was myFathers God-this argument had more in it to draw ^ufefhs heart to them, then if they had faid, We are your bre-thren,we came from the fame loynes you did:True,that is fome-thing,but the fervants of the God of thy Father is much more. Let us look upon ail the godly, though they have many weak-neffes, though they ixive not tarryed themfelves towards us ?.s they ought, yet they are the fervants, yea the children of our God,and of our fathers God ; let this draw our hearts to them. If they be one with us, in their intereft in one God, let them be «ne with us in the affedhonsof our heart, to love them, delight in them, and rej^te in communion with them.

One God and Father. M^l-2.. i o. Have we not aK one Father ? hath not one (jod created us ? why do we deale ti eacherouflj every man againft his brother ? f oh 31.15. Did not he that made me m the wombe, make him f and, did not onefafhion ns In the wombe ? Is it feemly that one mans children (hould be alwayes conten ding, quarrelling and rnifchieving one another ? do you thinke this is pleafing to your Father ? Jt followes in that 4. ofEphef. who is above all, and through all, and In all. You have enough in your Father to fatisfie your foules for ever, whatfoever you want other wayes; he is above all; he that is fo glorious and blefTed, infinitely above all things, hath put honour enough up~ on you, that he is your Father; why will you contend and quar-fell about trifles ? He hath abfolute authority to difpofe of all things as he pleafethjlet not the different adminiftrations of his, to fome in one kinde, to fome in another, be matter for you to contend about. And he worketh in all.

Thofe gifts and graces efpecially that are in his children, are his workings; that fome have more then others, it is from his working.You may fee the workings of your Father in the hearts of your Brethren.//? i$ in all. Men may have children in whom little or nothing of their Father appeares, but God is in all his children, notwithftanding all their weakneffes, therefore our hearts (heuld be in them and with them. This Scripture is one of the naoft famous Scriptures for the union of the Saints in one, that we have in all the book ©f God.

You will fay, If indeed- we could fee God in fuch, if

we

we could fee grace and holinefle in them,our hearts would clofe with them, but we fee not this.

An fa. J -Take neec ^ c h° u doft not re ) e & any from being thy brother, whom Jefus Chrift at the great day will owns for his, and God the Father will call Child.

2. Suppofe thou canft not be fatisfied in their godlineffe, yet the gifts of the Spirit of God that are in them,(hould caufe fomc kind of clofing; common gifts are of a middle nature, between nature and grace, as the fpirits of a man are neither of the fame nature with the foule, nor of the body, but between both, and ferve to unite the foule and body together, which otherwife arc of natures very different. The common gifts th^t men who arc not yet fandified have, may and fhould caufWome union be tween the godly and them while they live in this world/o far as to be nfefull one to another in what God hath given them.

Thefecondjoyning finfideration : Let, m confider how farre roe can agree.

£ differ thus and thus, but what doe we agree in ? doe we not agree in things enough, wherein we may all the dayes of our lives fpend all the ftrength we have in glorifying God together ? Many men are of fuch fpirits as they love to be altogether bufied about their brethrens differences; their dif-courle, their pens, and all their wayes are about thefe, and that not to heale them,but rather to widen them.You (hall not hear them fpeak of, or meddle with their agreements•> their ftrength is not bent to heighten and ftrengthen them : if at any time they do take notice of their agreements, it is to make advantage of them: to render their difagreements the more odious, or to flrengthen themfelves in what they differ from themjthey defire to get in men, and to get from them, only to ferve their owne turnes upon them, this is an evill fpirit. No marvaile therefore thou gh fome be fo loath to difcover to them how near they can come to him.

Plin.lit.3 ?. Pliny tells us of Apellesjhzt drawing the face ofA&wbtt* the

cap.10. King who had but one eye,that he might hide this deformity,he

deviled to paint him turning his viiage a little away, fo he iliew-

ed but the one fide of his face : and from him, fayes jp//«y,came

the

the invention firft of concealing the defects and blemiftes of the vifage, But the Painters of our time are" quite in another way, if there be any deformity or defed on any fide,they will be fure to paint that fide in all the lineaments' of it, that muft be fet forth fully to the view of all men; yea if it may be made to look more ugly and monftrous then it is, all the skill they have (hall be improved to do it. But my brethren, this ought not to be , God doth not fo with us : he takes notice of the good of his children, but conceals their evill There was but one good word in Sarahs fpeech to Abraham, -Gen. 18. 12. (he called him Lord^ the fpeech otherwife was a fpeech of unbelief, yet the holy GhofLfpeaking afterwards of her, in reference to that fpeech, i Pet.^tf conceals all the evill in it, and mentions only that reverend title (he gave to her husband,commending.her for it. Thus fhould we do ,- had we peaceable hearts thus we would do : all the good of our brethren we would improve to the ut-termoft, and what is evill, fo far as with a good confcience we might, we could conceal. When I (hall fee this temper in mem fpirits, I fhall hope there will be peace.

The third joining Confi deration ; Let u* confider ofmens tempers, spirits, temptations,

^ gifts. '

THere muft be a due confederation of all thefe, and we muft indulge fomething to them all. This would allay much ftrife : as we read T^tmb.^i. 23. Every thing that may abide the fire, ye ftall m^ke it goe thorough the fire ^ and all that abideth not thefireyeftali make goe thorough the water. We muft deal with every man according to his temper. Some men are by their complexions of a more harfh and rugged temper then others^ Confider what is the beft way of dealing with fuch : in the main they are faithfull and ufeful!, they will joyn with you there,and fpend their lives for you : if the harfhnefs of their natures caufe fome excrefcencies, unpleafing carriages, confider their tem pers, though no evill in them is to be juftified, yet deal ten derly with them, indulge them what lawfully you may. Some mens fpirits, though upright to God and you, yet they have a fervor in them that is not qualified with that wifdome, meek-

N n nefs.

neffc, humility, as they ought, do not prefently take thefe ad vantages againft them,. that they in their heat may perhaps give you; do not fly upon themasif thofe unjuftifiable expreffions that com from them, camfcfrom a fpirit of malignity : TOM know the man and the manner of his communication; pafs bj weakneffes^ accept ofuprightnejfe. Some mens temptation arc very ftrong; it may be their hearts are prefled with difappointments, it may be they are pricked with the want of many comforts you have ; they have family-temptations, and perfonall temptations that you are freed from : you do hot know what you might doe if you were under the like temptations. BlefTeGod that you are delivered from them-but do not adde to yourteethrens afflicti on, by taking advantages againft them,but according ro the mle of the Apoitle,(^i/.6, i.If a man be overtaken in a fault,ye which are fyirituall re ft ore fuch a one in the fair it of meeknefs^ confider* ing thyftlfe lift thou alfo be tempted. Tie are je one anothers bur' dens, and fo fulfill the law ofChrift. Coniider their education. Some men have been brought up altogether amongft Prelatitall men, perhaps among Papitts ; fome all their dayes have lived in wicked families, they never were acquainted with the foci .ty of the Saints, with that way of godlmefle that hath the molt ftri&neffe and power in it. You trruft not deale with them for all things you fee amifle in them, in the fame way you would deale with fuch who have had godly education, who have had acquaintance with the moft find and powerfull wayes of godli-nefTe, but now manifell a fpirit againft them.

Coniider mens yeares: old age looks for refpeft, and juftly • efpecially fuch as have gone through the brunt andfuffered much for your goodithough fomc infirmities fhould break forth that are incident to old age, we muft cover and pafle by what we can, not forgetting that reverent refped that is due to the hoary head found in the way of godlinefle.Confider mens gifts: it may be they are not able to rife to your height f to underftand what you do ; thank God for your ftrength, but be not angry witfi your brother becaufe he is weaker. This was one of the ar guments for peace that, finfiantine in that forementioned Let ter of his to Alexander and Ariu*jtit& we are not in all things like minded^eitber have we all the fame nature and gift engraf ted in u&

The Evill of our Time*. ""275"

The fourth fyning Confiderati&n. What TVS get by contention mil never quit coft.

A Merchant thinks it an ill venture,if when he cafts up his>ac-counts he finds the charge of his voyage rifes to more then his incomes. If thou haft fo much command of thy fpirit,if thou canft fo farre overcome thy paflions as to get a time in coole bloud to caft up thy accounts truly, what good thou haft done, or what thou haft got by fuch and fuch contentions; and on the other fide caft up what the hurt thou haft done, what fia hath been committed, avhat evill hath got into thy fpirit, I fear you will have little caufe to boaft of,or re Joyce in your gains. To be Difpendio litit freed from that expence that comes in byftrife^ is not a, little gain , were wn ««-fayes <^4mbrofe. In ftrife you will findc there is a very great ex- d g cre luc '* m pence of time, of gifts, and parts. Many men in regard of the good gifts God hath given them, might have proved fhining Lights in the Church, but by reafon of their contentious fpirits, they prove no other then fmoaking firebrands. It may be by all the ftirre you keep you (hall never ge.t your minde; if you do, it will not quit coft; the charge you have been at for incomes to much more then it is worth. God deliver me from having my minde at fuch a dear rate.

Ambrof.

I.Z.C.1I,

The fifth joining Confi Theftrongeft hath need of the

LEt not the hand fay,it hath no need of the foot^nor the eye,

»it hath no need of the hand; God hath fo tempred the bo dy, that every member hath need of every member.

It was a fweet fpirit in Peter, that great Apoftle, writing to the (battered Chriftians, he begins his Epiftle thus: Simon Pe» tertfervant and an Apvftle ofjefus Chrift, to them that have ob-taintd tike precious faith with us. Little nayles maybe ufefull, where great wedges can do no good.Little chips may help to fet great logs on fire.

Nna The

Thefixth.

Cenfider -when any thing falls out t'hatvc&tjwns ftrife, it may be this is but for a triall^ this is a temptation.

W Hen men provoke us we are ready to flyc upon them, looking no further then the men with whom we are difpleafed. But if you look a little further, perhaps you may fee the Devill is on the other fide of the hedge, and hath been the chief agent in this bufmefs. k*f*g*ftixe>ptifktli this by a moft excellent fimilitude. When a Fowler,faith he,hath fet his net to catch Birds, he lets it at a diftance from thehec*ge, and when he has done he takes ftones and throwes at the hedge, upon this the Birds flye out,and flutter about.The Fowler does not intend any hurt to the hedge, neither does he think to hit any Birds with his ftones, but that which is in his eye is the net on the o-ther fide of the hedge, he hopes to drive the Birds in there. So fayes he, the Devill prepares his net to catch men in,he raifes up contentions, and caufes much trouble to be in Churches, and among brethren, you think all the evill is in the trouble of'your prefent contentions. Oh no : the Deviil is behinde, he intends to bring fome of you into fome great fin by thefe; he hath fet his net for you, when you are troubled and vexed by fuch con tentions, the Devill fees you fit for a temptation , now I hope J (hall get him to do fuch and fuch things, which otherwife I could never have got him to. Oh that we had hearts when we ( find contentions ftirring to confider, But is there not a tempta tion in them 1

Thefeventh.

Cgnfider how the heart of God is fet upon making peace with us, and, what it ccft him.

GOdwasinChrift reconciling the world to himfelf: this work hath taken up the thoughts, councels, heart of God from all eternity above any thing that ever he did : this is the chiefrafter-piece of all the works of God. There is more of the glory of God in this, then in all that God hath done. This is and fhali be the object of the admiration ofAngels and Saints

the

the matter of their praifes to all eternity .The heart of God was fo in this, thathe was refolved to have it whatfoever it coft him; it coft the deareft that ever any thing in this world did; yea the price of it was more then ten thoufand worlds are worth : it was no leffe then the bloud of the Sonne of God, of him who is the fecond perfon in Trinity, God blefTed for evermore. Col. 1.14. In whom we have redemption through hi* blond who i* the image of the invisible Godjheprft borne of every creature : by him were all things created^ he is before all things : by him all things confrft, in him allfulnefie dwels:and having made peace through the bloud of hxCro/fe^vrf.zo. What God hath done for peace with us, cals aloud to us tojprize peace one with another. It is the Apoftles argument, i Joh;$ . 1 6.He laid down his life for *#, we ought to laj doywe our lives for the &rethrcn.lt coft his life to make our peace with God. We ihould be willing to do any thing we are able, even to the hazard of our lives,to make peace among the Saints. Chrift laid down his life even for this peace alfo. Ephef.z. 14. For he is our peace who hath made both one^ avd hath broke downe the middle wall of partition betweene us^ having abolifted in hi* flefo the enmity , to make in himfelfe of twaine one new man^ fo making peace, and that he might reconcile both unto God in one bodj by the Crofle. Chrift reconciles both unto God : but how ? it is in one body. Lay this Confideratioti warm at your hearts, and it will comfort your hearts, and fo preferve and encreafe peaceable difpolitions in you towards one another.

The eighth.

Confider how unworthy we were when Jefus Chrift received us into union with himfelfe.

WHat uncomely, what loathfome creatures we were 1 yet Chrift took us into his bofome, into his heart, and re folved that never any thing (hould feperate us from him againe. But that thofe embracements of his (houldbe everlafting, and yet ihall every trifle take us off from one anothers hearts > (hall every jealous fpufitious conceit, every little difference, be e-nough to feperate us and that almoft irreconcileably ? Have we the (pirit of Chrift in us ? is' the fame minde in us that was in Chrift Jefus?

Nn 3 The

divifions

The ninth. fonfider that we are called to Peace.

GOD bath called H^ to peace , I Cor.j.i$. That cafe upon which the Apoftlc mentions our calling to peace is as diffi cult a cafe to preferve peace in, as any can fall out in ones life. It was the caf^g^airand wife unequally yoaked , one is a Be-leever, the otner^rftnfidell,yet being man and wife the Apoftle determines that the Beleever muft be content to live with the unbeleever, as it becomes a wife or a husband ; except he or (he of themfelves will depart, but they (hould give them no occaii-on of departing, but rather by their holy humbk converfation feek to convert them : this no queftion was accounted a hard task, but it muft be, fayes the Apoftle,and upon this he grounds it, for Cjod hath called w to peace. There is another cafe almoft as difficult as this, where the patience and quietnefs of fpirit is very much tryed, and that is when a fervant meets with a harfti, rugged, cruell matter, that abufes him very in jurioufly ; if any thing would put ones fpint into a rage, one would thinkethis would do it. No, faith the Apoftle, ftich muft be the command * you muft have over your fpirits, as you muft patiently bear this : and he grounds it upon this y For hereunto were ye called^ i Pet. 2. 21,22. But though husbands and wives {hould live at peace, though they fuffer one from another : though ferrants fhould put up wrongs from their matters, yet it followes not that the like patier.ce {hould be required in us, when we are wronged by < our equals, by thofe to whom we have no fuch band of rela tion to tye us. Yes, this argument of calling isftrong in this cafealfo: i P^.3.8,9. Love as brethre njbe courteous 9 not ren-dring evil! for evill, or railing for railing, but contrariwife^ blef-ftng> knowing thatje are thereunto eatted.

The tenth. Conftder thefrefence of God and ofChrift.

OUr God, our Father, our Mafter, our Saviour, ftands by looking on us. It is a moft excellent paffage that I finde in an Epiftle of Luther to the Minifters of Norimberg. There were great divifions amongft ti.em : he writes to them that he might pacific their fpints one towards another. Stippofe ( fayes

he)

aw fefas Chrift ftanding before you, and bj his 'very eyes Fing'te Chri-freaking thus unto jour hearts, what do you,O my dear children, ft ^ ia metliu whom I have redeemed with my blood, whom I have begotten a- ^^ l ^!£7>-gaine by my Word, to that end that you might love one another ? /^ 1S vulmdi-KnoTv that this M the note of my Difetples. Leave this bujinejfe, kite ipfe vel ye tvhslly cafl it upon me, lie look^ to it, there i* no danger that the oc «^ s fc alto-Churchfiottldfttffer by this, though itfiould beft.illed, yea though S««« g^a tt/botilddye, but therein a great deale of danger tfjox diffe nt a- facjjj/^^jf. mongftyourfelves, if you bite one another: Do not thusfadden\\ m{ fi;,j } q uos my jpirit,do not thus fficile the holy Angels of their joy in Heaven; neo fanguinc Mm not I more to you, then all matters that are between you ? then. ^«mi rrreo ^ *ijwr.'4$e8fyt$-f then all your offences ? what ? can any words™^™^™* of a brother, can any unjttft trouble pent tr ate your hearts, fickjo mri&ribSti fast in y oti as wy wound?, a* my bl-ud, M all that I am to you^K. not am me-JOHY S*viow frjus Chnft ? Oh that we had fuch real! appre-orumdifdpu-henftons oi Chnit looking upon us, fpcaking to as 1 iorum fcitis.

Poniie hanc

cauHm,yel in me rej''cue ego vide.o, nihi! peiicu'i eft, fi quiefcat veletiam moriacur nihil nocet E^clcfiae,fed hocerir periculum d , iffiJea;is & mordeacfs invicem. Nolite Hccontri-ftare fpe iiu^n, nolice Arigelos fmftos in ice gaudiis fpoliare;' an ego non plus fum vobis quam omr:e? caufae, omnes aticdus, omncs oftenfiones ? Itane forrius penetrantj& h^renc verbaahtjua fratris, vel unquzmcleftije quam mea vulnera^mcus fangui^. quam tctus ip-feiilvaior Jefus Cbiiftus ? Luibtr Epift Ad Horimbergcnpt,

The elevtnth.

Conftder what account -we can give to fefus Chriffi of all 6ttr Divifans.

T X 7Hen Chrift (hall come, will you ftand before him V V with feratehed faces, with black and blew eyes ? l!T^3.i2>i3.TtaZW make jott to increafe and abound m love one twMrds another, and towards all men : To what end ? To the e W, faith the Apoftle, he may cftablifo your hearts »n-ffUmeable in holineffe before God, even our fatker, At the com>* ming of our Lord lefut Cbrift with all his Saints. It will be a fad thing to be found in our divilions, at the comming pf Je fus Chrift, Mat.24. 50. the comming of Chrift is mentioned as a terror to thofe who (hall but begin to fmite their fellov>-fer-wants* We may wrangle & ftand out one againft another in our contentions now j but it will not be fo eafie to anfwer Jefus

Chrift

Heart divisions

Chrift, as it is to anfwer one to another. In the Name of Jefus Chrift I now fpeak unto you, yea as from him charge you,tet no reafon move you to contend with,diffent or feperate from your brethren,but that which you are perfwaded in your confciencc, and that after due and ferious examination will hold out before, will be approved of, Jefus Chrift at his comming.

The twelfth. Let every man conjider his owne weakneffes.

YOu are ready to take offence from others , within a while you are as like to be offenfive to others. There wilt be as much need they (hould beare with you, as no$ there is you (hould beare with them.The Common Law of thofe who intend to live at peace one with another, \sfeniam y We defire pardon, and we doe pardon.

I

The thirteenth. Let HS conjider our mortality,

1 is but a little time we have to live; (hall the greater part of it,nay why (hould any part of it be ravel'd out with conten tions and quarrels ? I have read ofpowpey, that upon a time pafling over divers hils,where there lived many people in caves, but their order was that the man lived in one cave and the wife in another; he asking the reafon, they faid, In thofe parts they live not iong,therefore they defired that the little time they did' live, they might have, peace and quiet, which they had found by experience they could not have, if man and wife lived conftant-ly together. Though the means they ufed for their quiet was fordid, yet the good ufe they made of the (hortnefle of their lives was commendable. Virgil fayes, if fwarms of Bees meet in the ayre.they will fometimes fight as it were in a fet battell with great violence; but if you caft but a little duft upon them, they *nfoquicfcunt. will all be prefently quiet. Sprinkle upon your hearts the medi-Virgil. Gcoi-g. tations of death, that within a while this flefli of yours will be lib. i* turned to d*ft, this will quiet you. .

Hi motw mi-tnorum tuque bat tcrtvnirut

Pulwk guij&fiu com-

Ttf

The fourteenth. Confider the life of heaven,

THere is and will be perfed agreement there.We are here as Bees,flying up and down from flower to flower all day,but at night they come all into the fame Hive; That is a place where Luther and Zttinglius will well agree. Shall not we whom God from all eternity hath ordained to live co-heires in heaven, to joyn together in praifes there, agree together here on earth ?

CHAP. XXXIII. a foynitg pries.

i.trifdome.

THe deepeft Seas are the moft calme s fo men of tke deepeft judgements are moft quiet. A man of under ft anding M of An excellent fpirit, Prov.ij.2j. or thus, is of a ccole fpirit, for fo the word lignifies; his fpirit is not heat with paffion, there is a cooJe dew of examination and deliberation upon his fpirit, he weighs the circumftances, eonfequences, and iffues of things j he orders and difpofes of things fo, as jarres, contradictions and oppofitions are prevented, The wifdome that i* from above is pure, peaceable^ gentle^ and eafie to be entreated, Jam. 3.17. Rca-fon and Wifdome have a majefty in them, and will force reve-rence. Let Paffion reverence the prefence of Reafon,fayes Bafil, as children doing things unfeemly are afraid of the prefence of inen of worth/

^-* T T- ^ 2 'F i^ j

i. r pHis unites us to Chnft and God, and in them to one

1 another.

T- • i -ii r ii r • . ^ •

2. Faith commits all caufes, all feares, injures to God.

3 .V-aith layes hold upon, and improves thofe gracious promi-fes that God hath made to his Churches for union. Faith fues out the tfbnd.

4. Faith is able to defcry the iffue of troubles and afflictions; Though Senfe fayes, ]t will not be, Reafon, It cannot be, yet Faith gees above, and fayes, It (hail be, 1 defcry land : and thus quiets all in the foule ; all being quiet there, the turbulent moti ons that are in our fpints one towards another are foon quieted.

Go 3. H*-

c

3. Humility.

Oloff.3.12. Put on M the elett of God y bowels of mercies, kindnefte^ humblenefte ofminde. EpheLf^. with all lowli-nofie and meekneffe^ and long-fuffering, forbearing one another in tove, endeavouring to keep the unity of the Jpirit in the bond of peace. Phil.2.3. Let nothing be done through ftrife or vain-glory, but in lowlinejfe ofminde let each efleeme others better then him-felfe. We may fay of Humility, as Tertullus, Acts 24. faid of Felix, 'By thee we enjoy great quietn ffe. An humble heart looks upon every truth of God as infinitely above it felfe, therefore it is w lling to receive it from any ; a child may leid it, Efay i K 6. One Bald* far^ a German Div.ne, writing to Oecolampadius^ i , ventj-t [> ia th this notable expreffion : Let the Word vfthe Lord come, let VP bu". 'Di^it ft come* and we will put under fix hundred necks if we had them.

mm' rfrw /«,*tWt**^ •* . "• ^

» «i-

Such a dif P ofition as tms would make much for peace. Efay 32. t* fi nuiif tfint i ; 8,i 9. we have a promife, that the people oi God fhouid dwell (0//4. in a peaceable habitation, and in quiet refling places, and the City

{hall be low, in a low place. When the heart lyes ioweft, it is

quieteft.

4. Self-denjall.

f ^1T He joynts in the body cannot joyne, but one part muft be

J hollow, and give wav to the other. \ ondefcention of one

Maximum tff t» another is a principal! thing in friencfliip. PhiKp. 2. the ex-

inwicitia, 'u- ample of Chrift emptying himfelfe, and making himfelfe to bf

p. orem ptrem of no repatation, is let before us as an argument for our union,

efo tnferiori. ^ t fa t therefore we (houki doe nothing through ftrife, be like win-

lt * ded, having the fame Iwt, find be of one accord, and one minde. It

is indifferent to a heart emptyed of Selfe, whether it a nque^s,

or be conquered, fo Truth may triumph. In other confli&sthe

Conquerour hath the honour, and the conquered is difgraced j

but in the conflids for truth, both conquered and conquerour

arc honoui:able;the mercy is the greater to him that is conquer

ed j but he muft have a feli-cienying heart to make hica think

fo.

5. Patience,

T He Olive, the Embleme of Peace, will continue greene, though overflowne by the waters for a long time toge ther. After Noah had bcenfo long in the Ark,the Dove brought an Olive leafe in her mouth to him. It may be an Emblem of Pa tience as well as Peace. Patience and Peaceablenefs are neerc akin. £phef. 4.2,3 . Long-fuffering is amongft the graces, where the unity of the fpirit is to be kept in the bond of peace.

Therejs a notable ftory I finde in the lives of the German Divines: One Vitw Theodoras a Divine, fends to advife w^ Melantthon wl&t he fhould do when Ofeander preached againft ecnt&ffa him; Melantthon writes to him, and befeeches him for the gereret qu*p love of God, yea charges him that he (hould not anfwer ofian- »«» der again, but that he Should hold his peace, and behave him-felf as if he heard nothing. Vitns Thtedorits writes back again, This was very hard,yet he would obey.Let not men be too hafty to oppofe oppofitions, but let them go on patiently in a con-ftant way, refolving to bear what they meet with, and God at cowicia, injuri-length will make their righteoufnefs break forth as the light. oa> nefeit vivm, Confute evill reports by thy life. He that knows not to be are ca- Mdchior Iftmnies, reproaches , injuries, he knowes not how to live , fayes am * !n Chytrtut, another German Divine.

6. foy in the holy Ghefi.

ROm. 1 4. 1 7. The Kingdome of heaven if righteoufnefs, peace, joj in the holy Cjhoft. This grace in the heart puts a grace upon all a mans converiation ; it makes it lovely and amiable. The beames of the Sunne (riming upon the fire will put it out ; The beams of this fpirituall joy will put out the fire gf our paf-fions.

7, Afeekneffe 3 Cjentlenefte.

Milk quenches wild-fire, Oyle (fayes Luther) quenches Suwitu firm*. Lime, which water fets on fire. Oppofition will heat, ««« aqut mo-will fire men, when meeknefle and gentleneffe will ftill an ^ quench ail. Cicero fayes, Sweetneffe of tycech and rarriage it

omni re ftveritts, ah ft; babel ilia qu'tdem gravitatcm, fed amicitia rcmifiior tfa debet, & liberior, & du',cior 3 tx ad omnem comitticm failitAtemq; prodivior. Cicci. dc Amicit.

O o 2 that

Heart divifions

that which feafonsfriendjlsip ; feveritj in every thing and fad* neffe mttft not be among friends in their tonverfe ; fuch a kinde of carriage may have a feeming gravity, but friend/hip mttp have a, remifnefs, it muft be more free and facet, diftofed to all mildnefs and eajinefs. Ephef. 4.2,3. Meeknefs comes in as a fpeciall grace for peace and unity, fo £ol, 3.12.

8. Love.

THat is the fpeciall uniting grace; Faith indeed hath the prehemmence in our union with Chrii* our head , but Love is the grace that unites the members, i Cor. 13. the Apo-file (hews many of the fruits cf this grace, all tending to union and peace; Itftffers long, it envies not, it is not puffed ftp, it be haves not itfetfe unfcemlj, itfeeketh not her owe, it u not eafilj provoked, thinketh no evill, beareth all things, believeth all things , hopeth all things, endnreth all things. Bearing all things-and enduring all things feem to be the fame. Therefore fome would have it, it covereth all things, for fo the word alfofignifies; but there is a greater elegancy in it,jn the Tranflation, beanth nil things, it is like the croffe maine beam in a houfe, fuppor-ting the whole building : and were it not for fome who have the love of God and his truth, and the good of the publique,en-abling them to undergo what they do, more then any encou ragement from men, all things in Church and State would be ready to fall into confufion,to be nothing but a heap of rubbifh-but this love enables to beare all things. But if they have no en< couragement, but fee that though they hazard themfelves never fo much, be of never fo great ufe, do the greateft fervicesthat canbeexpeded from men, yet when mens turns are ferved, they are little regarded, but envyed and narrowly watched, to fpy out any thing that may have fome (hew of excepting againfl them, and left to (hift for themfelves as well as they can, when they might juftly exped a great reward of their fervices,yet are difappointed, their hearts are grieved. But yet becaufe they are aded by a principle of love to God, his caufe,the publiqu?,they therefore ftill hold out, go on in their way, labour to be as in-ftrumentall as they can for good, commit themfelves and all their endeavours to God, expeding encouragement from him, and fo they endure all things: fuch men are worth their weight

ve

in gold: here is a heart that hath much of the fpirit of God in it, Cod is love> and ke that dwelleth in love, dwelleth in God\ and God in him. No marvell though thefe men ad fo fwiftly in their way; no marvell though their motion in publick fervicebefo fpeedy, for their Charet is like that Charet of Salomons, Cant. 3 . io3~he middle thereof i* paved with love,and this iff or the daugh ters ef Jerttfalem. Now the lov* of ^Godbefor ever with thefe his fervants, the blefling of the Almighty and all his Saints, be with them, upon them, in them and theirs for ever. facdnto, di-

Wherc men are aded by love they may do any thing without offence. Ifyoubefilentandbefilentoutof^hve; if you cr y°^> And you doit wt of love ; ifyouftare, and it be out of love ; if you f correft^andyoucerreft from love; let all be for amendment for di g9od^ all from the root of love ; love , and do what jou will. Thus g&s 5 Augttftinein his 7. Tradate upon John.

Thefe with other uniting graces that might be mentioned,are the graces that God expeds (hould be in a fpecial manner aded in thefe times^and this is in a holy manner xcJ?<y ^«A«J^,to ferve the time, as fome Copies have it, Rom.i2.u. This is the moft Aug Joan. futable work for the times wherein we live. What is more fea-fonable for divided times then uniting graces ? And that union ^ that comes from the ading of thefe graces, is a fpirituall, holy, ^ truly Chriftian union,a raifed union to a farre higher pitch then J ^ any naturall excellencies can raife unto. It is an excellent faying of Clemens* Ale xandrinut, Ifthefiirituallman be in us, our htt~ wAnitj is fraternity. What then is our fraternity ? it is raifed to that whith hath no name to exprefle it : the union of the Saints * in heaven is beyond the unity of fraternity ; this which is of T'f*' c grace is of the fame nature.

CHAP. XXXIV.

/oyning Practices, the pr aft ice of the tongue.

Gentle Language.

A Soft Anfaer turneth away wrath, Prov. 15.1. In your dif-putes let your arguments be as hard as you will, but let your words be foft.Soft words & hard arguments make a good

Oo 3 difpute,

°

Heart divifions

difpute. Gentle language gains much upon the hearts of men, I Chron.2%.2. Hear erne my brethren, and my people, faycs Da vid. This was better and tended more to union between King and people, then the rugged churlifti anfwef of Rehobotm, My Father made y oar yoks heavy, And I will adde to your yoake. But what came on it? Ten tribes were rent from him. As good a man as he could fay,He are me my brethren and my people. Good words are as cheap as bad.Gentle courteous language is as eafie 4$« ii« as rough and bitter. Napthali is laid to give goodly words,fay ings ofgoodlineffe orfaireneffe ; fo the Hebrew hath it, that is, taire, pleafing words: this Tribe were faire fpoken men. Now com pare this with Dent. 33 23. there Naphtali is faid^o be fattsfi-ed with favour, and fall with tht llejfingofthe Lord. Faire,cour-teous language hath an acceptation among men, and the ble£ fmg of God is with it,

Thefecondjoyning Pratt ice. Let m humble our felves for our divifions.

THat is a rule, Whatfoever finne you have been guilty of, though you have for the time life it, yet if you have not been humbled for it,a hundred to one but you fall into it agame. Yes, fay fome, it is fit we (hould humble our felves for our divi-fions,wewillhavedayesoffafts,thatwe may doit. But take this note with you, In your dayes of faft, or at other times when you would thus humble your felves, let it be principally tor your owne guiltineffe herein. Many in their humiliations maKe great complaints of others, as the caufe of divisions, whom it-may be God will ©wn, and acquit; take heed-of being too forward in medling with others in yourfafts, left you/fafts -prove like thofe, If ay 58.4. Yefaft for ftrifeand debate, and to fmite with the fift.

The third joy ning Practice. An Amneflia.

WHere we fee there hath been miftakes and differences thorough humane frailty, and a wiliingncfie to be o-therwife fo far as God gives light, let all former unkindnefles be forgr tten,fo as never to rip up old things to charge them one upon another : let there he a line of forgetfulneffe drawn over

them j

them; let them be buried in oblivion. This was the Athe Amneflia ; a Law that was made by Thrafyb*lus 9 vrith the con-fent of the people, that former injuries fhould be forgotten. It was made upon this occafion. After Lyfander had conquered the Athenians, he fet thirty Governours over them which ty rannized exceedingly. TbraJjbulM, with many others, were banifhed; but after a while, Thrafybtilw gathering together his baniftied Countreymen, he got up an Army, and by it deli vered the Athenians from the yoke of thefe thirty Tyrants: now becaufe wrten the bamlhed men came horn. |co their former pok kfRons 9 Thra/jtwlw feared there would be exceeding heart burning amongft the Athenians, that thofe who had been ba nifhed would be revenged upon thofe whom they judged the caufes of it,and the other would be enraged againft thermthere-fore Thrafibtiltu got the people to joy,ne with him in this Law, which they called Amneftia, that all former wrongs (hould be forgotten,£ that they ihould live lovingly and peaceably hence forth one with another, as if fuch breaches had never been a-mong them. Whenfoever God (hall deliver thefe Kingdoms from bondage, and fettle things amongft us, the addition of fuch a Law which we may call our Enclifh Amnefiia will be ve ry neceflkry. Otherwife oh the abundance of the fire of malice that will remaine raked up under the afties,ready upon any oc cafion to burft out! one will look upon the other with eyes foil, of revenge, with fcorn, hatred, and difdain; one will charge the other as thecaufe of all our miferies, and curfe him 5 the other will charge him, and curfe him as deeply. Every time men think what they have furTered,their hearts will be enraged. Such now is that extreme bitter exafperation, and deadly rage of mens hearts one againft another,that whenfoever peace (hall be concluded, if it be not made exceeding fure, our pacification is like to be the foundation of far greater evil Is to us then yet have befalne us. If this Amnefti* be not ftrengtbned with what is in the wifdoaae, power of man to do, and the bkfling of die almighty alfo with it, we are an undeue people.

The

The fourth joyning Practice.

Never contend btitbt furejott underftand one Another

what it is jou contend for.

I Have read of a quarrell there was between the Eaftcrn and Wefterne Churches; the Eaftern Churches faid there were three fubliftences in the Trinity,but not three perfons; the Wc-ftern faid there were three Perfons, but not three fufcfiftences. ssfthanafius comes aad reconciles them both. It is true,the con tentions among us are more then verball, yet for any thing a great part of the Kindome knowes (evea of thofcwhofe fpirits are bitter enough) they may be no other then meerly verbal!. How many ignorant people, women, ycmg ones, underftand not where the difference lyes between Presbyterians andthofe whom they call Indefendents ; and yet they can with much bit-terneffe cry out againft the one or the othet. Perhaps you have fome Minifters, or others, come to your Table, they tell you a tale of fuch and fuch, your heart is hot prefently, but do you underftand the matter ?-You begin to make a ftirre, but can you give account of it ? Be filent, forbeare, take heed what you do; meddle not in way of ftrife, till you underftand where the cpn-troverfie lyes, and that from both parties.

The fifth joyning Practice.

Be ingenious ; i. do not lye at the catch to take advantages ; 2. make the be ft interpretation of things you can.

IF God (hould catch advantages againft us, what would be come of us ? This is moft tmfeemly, when men are feeking to finde out truth, if then they (hall piddle about words, catch at phrafes, get hold of expreffions, and feek to make their advan tages out of them; and in this (hall be the grcateft ftrength of their anfwer, though this may have a fpecious (hew before men, who are willing to receive any thing which makes againft what they would have crufhed, yet this will not abide before the throne of Chrift.We reade M^tth.q. Chnft had a great difpute with the Devill, in which he had him at great advantage in his quotation of a Scripture, v er.6. He Jb#Jl give his Angells charge concerning thee, and in (heir hands they foali beare thee »p, left at

Any time thott daft thy foot againft a ffioue. This was quoted out of the gi.Pfal.ver.il. there it is,#> fiall give bis Angels charge over thee to keepe thse in all thy TV ayes. Vet Chrift did not catch this advantage, he did not fo much as upbraid him for leaving out that paffage, which he might juftly have done, but he an-fwers to the thing. Yea Chrift might have taken a further ad vantage againft the Devill, for the words following in the Pfalm are a prophefie of Chrift deftroying the power of the Devill, Thottjbalt tread upon the Lycn and Adder, the yarn* Lyon and the Dragon Jbalt thott trample under thy feet. Chnft did not take the advantage of this neither, and upbraid him with ic, he had e-nough againftjiim in the thing it felfe he brought. It is a figne that men have lefle advantage in the matter, when they feek fo much to catch at all tlie advantages they can in the manner of the expreilions of thofe whom they oppofe.

2. Make the beft interpretation of things you can. i Cor. 13.5. Love thinkesno evill. It may be if you meet with a man in the ftreets, if he ftayes not to talk with you, if he takes not fpeciall notice of you, you prefently think it is his pride, his fleighting, difregarding you, this is the worft interpretation that can be. Why ? is it not pofiible that it may be thorough multitude of bufinefle in his head that you know not of? May it not be that his eyes and thoughts were another way ? he did not take notice of your pailing by him ;is it not thus often with your felfe in refped of others ? Againe, perhaps fuch a man you find ,not in his behaviour towards you when you are with him, look ing fo fmilingly upon you, carrying himfelfe in that familiar affable way as you expected; you prefently think and fay, Sure-ly it is his pride and furlinefle, whereas it may be it is becaufe his head is fuller then yours, which may afterwards be for your - j good, if you would be but patient a while; it may be it is from ' f ^ fome trouble of his fpirit at that time; it may be it is from the temper of his body, his conftitution, or fome weakneffe in it at that timejif fuch a faire interpretation may be made,why fhould ' not an ingenuous candid fpirit make it ? This very exception I find was taken againft l &MJiliiu A / tagnM£\\& Naz,ianz,en in one of his Orations, in which he highly commends Ba/il, anfwers it,aad juftifies him- It is hard to keep unity, love and P eace N aZ( 5 Qrat. with men who are of exceptions carping difpofitions; if God 2Q

P p were

Heart divifions

were ftrid to mark what we doe amiffe, what would become of us? God isftri&to mark what good there is in his Saints ; if there beany little good in the midftof much imperfedion, Gods way is to paife by the imperfedion, and take notice of the good; but our way is often, if there be a little bad, though but through a very pardonable miftake, in the midft of much good, to pafle by all the good r and to feize upon the miftake, to make it the feed of contention, to brood over it,and fo beget the brats of contention from it. Certainly this ought not thus to be.

The fixt joining Psattice : Sofarre M Reason and Cunfcience will give way^jeeldto thofe

•whomyou contend withall.

<Hat ftanding at a diftance with thofe that diffent from us, even to the utmoft,is the way of many; but certainly it is a falfe way, God is not in it. It may be fome, yea many will judge this yeelding to be a faire, handiome turning about to the other fide; take heed of fuch bold cenfures: Is every diffe rence from that rigid, ftout fpirit of thine, a warping from the truth, a finfuil temporizing for private ends ? The Lord judge between you and his fervants. Some men who have been of yeelding fpirits in things that God would have them, have flood out undauntedly when God hath called them to witneffe to his truth, when thofe who have been flout and harfti in their owne wayes have bafely betrayed it, when they have beene tryed with greater fufferings. Ambrcfe was a man of a fweei and moderate fpirit, witneffe amongft other things that no table faying of his, If that end of venues be the greatefl that looks \\l7fanl- at ptilrliqtte good, Moderation it ofali the moft beantifull. Ay, but \iplu- I warrant you, Ambrose was a man who faw which way the f c " times went, he was loth to hazard himfelf in ftanding out againil . jf*^ men who had power in their hands, this temper of his made rrpTw^rnwdj 1 him thus plead for moderation. No, Ambrofe was a man of c/i Ambr. de' an invincible fpirit in the wayes of God ;In all Ecclefiafticall Sto ry we read not of a braver fpirit then his contefting with men of power in the caufe of Chrift. For when Theodofius the En>-perourhad been the caufe of a great ft&ughtermTbeffalonica, though provoked to it by a fedition therc,the Emperour a while after comming to Milan, vth&tAmbrofcs charge was, after the

ufuall

The EviKofour Times.

ufuall manner he came to the Church, Ambrofe meets him, and forbids him entrance, reproving him before all the people, Doe Nf/«f«, turn you not know, oh £mperour, ( fayes he) the barbaroufneffe vile fa ft of yours ? or doe yon not remember we have another perour above yon ? what bvld impiety is thit f doe yon not feare' to bring thofe feet of yours, polluted with the blood of innocents, Annefiis, in-intothi* holy place ? ortoftretchforth thofe hands of yours, wet, I""* Imp'r*-yea dropping with blood, to take the moft holy body of the Lord ? ***£*$£ }£ to put that mouth of yours, which (forgetting not onely the clemen- I9mm 1 p, fa\. cy which belongs to an Ewperour, but the juftice} gave out the norii ? aut mn fentencefor the killing fo many innocent men ,) to the precious mevwiftiali-blood of the Lcrd ? Away therefore, will you adde impiety to your um nobk ^ fnne ? doe not thinkjnttch to come under that discipline which the Lord command*. Upon this the Emperour goes back to his Palace with fighing and teares, and fpent eight moneths in }mpictM ut «'• mourning and lamentation, and yet after this he was not re-bUvtreirh&f. ceivedby Ambrofe, ti\\ againe being fharpiy reprehended, he VideMagdc-caft himfelfe downein the porch, upon the pavement, bewail-c "I* ""'j^' ing his Unne, andrifing up he was about to fit in the Chancel q UO tingffacodi where the Errrperours feat was, he was required to goe forth 15. c. 18. and into the place of penitents. With the like, yea more boldnefle Zozomen 1.7. he dealt with Rujpnttt, a great Courtier, the Matter of the Em-Ci * 4 ' peroursHorfe. Here behold a man of a moderate, quiet fpirit, yeeldablc in what he could, yet when he conceived himfelte in-tcreffed in the Caufe of Chrift, his courage raifes him above the , fcares or favours of men.

TLe feventh'pyningprattice:

If you will needs beftriving, ftrive whoftall doe one another - moftgood^ who fhalI engage one another in the moft and great eft offices of love.

THis is a good combate; fuch ftriving as this is, God and his blefled Angels looke upon, and take much delight in. I find a notable ftory in the life of Alexander the Great,which may put on and encourage Chriftians in fuch a combat as this: There was a great King in India, his name was Taxiles, who on a time came to falute Alexander, and faid unto him, whatjkould pi uw ^ j n thc we need to fight and make Wars one with another, ifthoa commeft i,f c O f take away our water and our neecffary commodity to live by, der.

PpZ for

Heart-divifions

fsr which things men of judgement muft needs fight ? as for other goods, if I he richer then thee, I am ready to give thes of mine ; and if I have Jeff?, I will not think^fcorn to thank^thee, ifthou wilt give wefome of thine. Alexander being pleafed to hear him fpeak thus wifely, embraced him, and faid unto him, Thinkcft thott that this meeting of ours can be without fight , for all t hefe goodly fair words? Ify.no, thoH haft won nothing by them, for 1 will fight and contend with thee in honefty andcurtefie, becanfe thoufhalt not exceed me in bettnty and liberality. So Alexander took divers gifts of him,, but gave more to him.

Oh that our contentions were turned into fuch contentions as thefe are I Let us re Joyce in any opportunity of cfoing any office of love to thofe we differ from, yea to thofe who have wronged us. It was wont to be faid of Arch-Bilhop Cranmer, If you would be fure to have Cranmer doe you a good turne, you muft doe him fome ill one ; for though he loved to doe good to all, yet efpecially he would watch for opportunities to doe good to fuch as had wronged him. Had we but a few leading men of fach fpirits among us, how great a bleffing of peace might we enjoy I

The eighth joyning Practice. Let every man be diligent in that workjhdt G ode A Us him to.^

STtidy to be quiet, and to doe your owne bufimfie, and to work? with jour owne hands, at we commanded yon, i Theff.^.i j. It is not an arbitrary thing, the command of God lyes upon it.

I am verily perfwaded that many of our divifions in opi-' nion and otherwifc, our hard thoughts one of another, are raifed and fomented by fuch as want imployment. Hence they go about from place to place, arguing, difputing, jangling about things they underftand not; and yet think themfelvesto • have a deeper infight then ordinary. I would be loath to adde to the affliction of thofe, who by the rage of the enemy have been put out of their- imployments, and are come for (belter a-mongft us; God forbid that I (hould willingly grieve them, their cafe is to be pittied, we are to fuccour, comfort, and helpe them what we canj but yet I deilrethem withall to take heed of a temptation they may be under, and think not of it, in this their want of imployment, now they are here they meet with variety of company, with all forts of people, and having too

much

7be Eviff ofeur "Times.

much time to fpare, the Devi 11 may foon and unawares to them prevaile to caufe an itching defire in them; after thi? opinioa and the other, this and the other way, which having taken- their hearts, they carry up and down what they heare, and what ap-prehenfions they have of things, and perfons, pleading and ar guing for that they have but Height and fudden apprehenfions of, and by arguing,the thing gets down into their fpirits, before it be thoroughly examined and imderftood, and being got down there 3 then it muft needs be maintained, and fo a fpirit of con tention rifes in them, and feeds of contention are fowne among others. It may be fome of your callings are low and mean,and that may pofDbly be your difcouragement: but let it not be fo, for there may be asmflch obeetoc* to God in thy faithfulnefs in chat mean calling of thine as iri tfee higfreft and moft honou- genere dtvinum rable imployment upon earth, yea thy-reward may be as great, for God looks at faithfulneffe in the work, not the greatnefle of the work. Let every man know, fayes Luther, that his ^k in any godly kind of life it a divine worke , becaufe it it the work? Dd Luth. of a divine call, having Cjods command for 'it.

The ninth.

In attftrivings with wen have a eare that due respeft to their perfons be kept at much as may be.

IT is very obfervable, when God in the manifeftation of his difpleafure againft the Devill,in the Serpent,cnrfed him,Tken. • he fayes curfedbe thou ; but when he would manifeft it againft Simeon and Levi , it is not,Curfed be ye, or Cur fed be they; but Curfed be their anger , for it was fierce, and their rage, for it was cruell. You may be bitter againft mens finne, fo be it you fhew due refped to their perfons; by denying that refped you might and ought to give to mens perfons,you deprive your felf of that liberty which otherwife you might take in oppofing their finne, which is the thing you fay you ayme only at.

The tenth. Labour to get good by the wrongs that are done u*.

IF we found God blefling them to us for good, our hearts will be very moderate towards thofe that have done them. The over-ruling providence of God turning the wrong that fofepb*

Pp 3 bre-

HtArt divifit**

Y

brethren had done him to fo much good, tookoff/0/ty/?.rfpirit from praftif ing any evill againft them ; but when this good (hall come to us by the exercife of our own graces, it will be more * prevalent to quiet and moderate our fpihts. Philip of Macedon thanked fome great men of Athens who had brought up ill re ports of him, becaufe both in fpeech and life lie was the better labouring by words and deeds to prove them liars : the beft an-fwer to ill reports, is to live contrary to them.

i

The eleventh. Tttrnejottr ^ealefrom working one againft another to

^e ale for God. »

Ou will fay, Are workes of zeale any helps to peace and u-nion ? who are they that make the greateft difturbances in the world, but your fiery zelots ? if men were of a cooler tem per, we (hould have more peace.

Anf. Diftempered zeale may caufe difturbance ; but true zeale, the clearc flame of the Spirit of God, making men in their waies zealous not for themfelves, but for God, this has the blef-fing of Gods peace with it. ^^^^.25.12.13. Phineha* there has the promife of the Covenant of peace, becaufe he was zealous for his God.

The twelfth*

ingto reduce others to gond, let it apfeare rather to he help full to them, then to get

over them. ' i

T is grievous to a mans nature to be conquered, but not to be helped. Ambrofe writing to his friend M*r cellos about com-Pofmgfome breaches between him and his brother and fitter, amongft other this excellent eiprefllon, / thought that to - 6e theb.eft way, 1 would have none to be conquered, and all to o-re. Ambr. vercome. The like pradice is reported of Scipi^ when at the C P- 2 *- taking of New Carthage two Souldiers contended about the

Murall Crowne, due to him who firft climbed the walls, fo that life ^tsdpio tne whole Army was thereupon in danger of divifion, when he came to Scifio^ he decides the matter thus : He told them they both got up the wall together, and fo gave tht fcaling Crowne to both.

The

The thirteenth. Make up breaches atfoone M may be.

TAke them, if it may be, at the beginning. When good men* fall out, oneiy one of them is ufually faulty at the firft, but if fuch ftrifes continue any time, both of tfeem become guil ty. If you deferre the fetttng of a bone broken, it cannot be done without much difficulty ,and great paine. Prov. 17.14. The beginning of ft rife is as when one lets out water, therefore leave off 'contention before it be me die A with, anteqttam immifceatfe, fo you may reade it, before it be got into thee, and mingle it felfe inthyhe^rt, or between you and your brother. If your houfe be on fire, you doe not flay quenching it till it breaks out of the roofe ; divifions that are but fparks-, very little at the firft,if let alone, grow very high and great in a little time. I have read a ftory of two fonnes of the Duke of Florence, who having been hunting, the one faid, My dog killed the Hare, and the o-ther faid,Nay but my dog killed it : words multiplyed.they grew into a heat, the one drawes upon the other and kills him ; the fervant feeing his matter killed, draws upon him who had flaine him,and kills him. Negled not beginnings of quarrels^you know not to what they may grow..

The fourteenth.

Let MS account thofe brethren, in wljom -ivefeegodlinefte, and carry

our J "elves towards them accordingly though they

will not account Ht.

LEtus not be too ready to take the forfeiture of our brethren. J The learned and godly men who lived in that Age wherein niut " <theDonatifts renounced all Chriftian communion with other

Churches, yea difclaimed any brotherhood with other Chrifti- /umefttamctt ans,yet feeing godlinefle in many of them, they did account onhxtoxis crga

them part of the Church and their brethren ; thus tjiey fought fr

to pluck.thofe to them, who thruil themfelves from rtiem.

Opcaul3.Uk;

Laftly,pray much.

Plin.nat,bift. T)£^J %es of the pearles they call Unions, though they be lib. 9. cap. 3 y. JL engendred in the Tea, yet they participate more of the hea vens then of the fea. Certainly this precious union, though it be amongft men yet it hath its luftre and beauty, yea its very be ing from the heavens. You muft look up to heaven therefore for peace, for the prefervation, increafe, luftre, beauty of it, if you would have it.

Job 25. 2. Crod maketh peace in hi* high places, the Lord CAM make peace between high and love. Let us carry mens rugged, crooked, perverfe hearts to God in Prayer, who is the great joynerof hearts; it is he thatawj^/ men to be of one mind in a houfe, he maketh the wars to eeafe* Pfal. IZ2..6. Pray for the peace offertifalem. In your prayers for the Church this muft beaten* tionedasa fpeciair bleffing. If praying prevaile not, fighting will not.Thofe are the moil peaceable men in Church and Com mon-wealth, that pray moil for the peace of them; God hath more prayers for the peace of this Church and State upon the file, of theirs whom fome of you account hinderers of it, then of yours. You complaine much for want of peace, you inveigh much againft thofe whom you are pleafed to mark out as hinde-rejs of the peace, but doe you pray as much ? You have thefe meanes presented unto you for the furtherance of peace; what other you may meet with any way, make ufe of. 2 Thef. 3.16. The Lord vfpestce givejott peace alwajes by all meanes.

And that all may be the better improved, let the exhortation of the Apoftle, i Thef.4.11. fink into you, Study to be quiet ,the words are, Love the honour of being quiet : There is great excel lency in it.

That is the laft thing.

CA P. XXXV.

Exhortation to peaceable and brotherly union, the excellency of it.

ANd now,my brethren,as the Eunuch faid to Philip concer ning his Baptifme, Here M water , what lets but I way be baptized ? I fhall fay concerning our uniting in peace and love

one

JU I/ft* Vf

one with another. Here are Joyning Principle^ fvyning Confi-derations, Joyning Graces, Jojning Practices ; what now lets> but that we may joyne in love and peace one with another ? Surely nothing can let but extreme corrupt, perverfe hearts of ourowne.

TheApoftle Paul is mighty earneft in his defires, in his ex hortations for this: i Cor. 1.12. Now Ibefeeeh you brethren bj the name of 'our Lord feftts Chrift, that ye all Jpeal^the fame thing^ And that there be no divifions among you, but that ye be perfectly joyned together , in the fame mind, and in the fame judgement . The word tranflated perfectly jojw^fignifies fuch a joyning,as when a bone is out of joynt, is perfedly fet right againe. o/

So Philip. 2. i . If there be therefore any confolatisn in Chrift, ifGttoo 'ft *ny comfort oflwe, ifanyfellowjbip of the Spirit, if any bowets and mercies ,f nl fitly* my joy ^ that ye be like minded, having the fame tove^ being of one accord, of one mirid^ let nothing be done through ftrife, &f. The Apoftle poures forth his foule in this exhortati on, it is a heart-breaking exhortation.

Luther., though a man of a ftirring, hot fpirit, yet writing co thePaftors of the Church of Strasburg, ;tath thefe pray you be yerfwadedjhat Ijba/l alwayeS be. as deftrous to embrace concord, tu I am defirous to have the Lord feftu to bepropitiow toplefti concer me. **> <p*n f«p/-

I finde alfo in a Letter that Martin Queer writes to a godly % ve f im mibi Minifter, a very high exprefTion,pf that high efteeme he had of,^^^/^ . and rarneft defires after the caring of divifions : who would nvt femfer fore. j^fayes he)pHrcha[e with hi* llfe'the removing t hat infinite fc an- Luther Ealef. d«R that comes by diftention ? Oh that there were fuch hearts in A g* n -ine"fe us! Chrift cxpeftsit from us all, but efpecially from his Mini- r*ftoribus. fters,for they are his Ambafladours for peace, to befeech men in ^^ non vitg "his ftead to be reconciled to God : reconciliation with God will reconcile us one to another. Jf (jod fi loved us, we ought Alfo to love one another, i Jolon^il. the faces of the C bims in the Temple looked one towards another, which think iignified the agreement that fhould be amongft Minifters Bucer. ofthe.Gofpel. Sp the fix branches in the Candleftick joyned all Blaurcro. in one ; thofe who hold the light of truth before others, fhould be united in peace in one, amongft themfelves. The firft thing Chirfts Minifters were to doe when they came to any place

Qjp was

mc amt

ap8

was to fay Peace be to that place ; if any fons of peace were there, yctew fcntans they were to abide, otherwifenot : Surely then it is expeded "'• that themfelves {hould be fonnes of peace. The contentions of c _ private Chriftians are offerifive, but the contentions of Minifters 7omo is a fcandall with a witneffe. Yet in all Ages of the Church, the \fe- corrupt Clergie have been the greateft caufes of divifions; they juxfyjraterto) have been of the moft cruell fpirits agaihft any that differed

^prrtbuTfid ^° to con£en d^h ^ e wicked of the world, with the malice of tft fpccuUtorfs Satan, let us not contend one with another. ifti vtrtuntw in Lather writing to the Minifters ofNwimberg^ brings in Chrift Uqutum tQ'tuo- faying to them. Satis eft vobi* ob nomen meum ntflorum^ You arc * f 1 IT\ 1 ' like to fo ^ er evil enou § h for m V name ' y° u ne ^d not be afflidi-mni. Jerome * ens one to anotner -Ic was barbaroufneffe in the Priefts of B**l eked by John to cut an<} flafh themfelves, but it is worfe for the Minifters of Hus, trdftt. ^Jefus Chrift to cut and flafh one another, i Kings 6.23. The f 1 ^' Cherubims were made of the Olive tree t If you be typified by

them, as we hinted before, let it appeare that you are olives,noc brambles: yea and v. 31. For the entring of the Oracle the dnres were of Olive-tree: who will Believe that you bring the Oracles of God with you, when they fee by your froward, contentious carriage, that you never entred in at thefe doores ? People can not but think it a miferable thing to have a fcratching, tearing bramble to be over them. Oh that God would fet the beauty, glory of peace, friendfhip, love, before us! JThat this precious pearle, Vnion, mignt be highly valued by us! All men.are taken in fome degree or other with the excellency and fweetnefs i>f MM dhit'u love and friendfhip. Some men, fayes Cicero, tteftife riches> others dtjpKiMtt, quo i honours; thofe things that by fome are delighted injfj others are vi-pirvo comcn- - lifted-, but a/I wen of all forts have a high efteem offriendflnf^ thej tat, ttnuis vitlu* think^ there can he no life without it.

'tidt^hoLres've- $ en ' 342 1 - The great commendation that Hamor and She-TO auorum tufr c ^ m g ive of f aco ^ ^ &{$ Sons as an argument to perfwade the BUM qiudtn ' men ofShechem to jpyn with them in the giving their daughters inflimmmtur, to them for wives, and in taking theirs,is, Thefe men arepeacea-juvmulttiti yiewith us. A peaceable difpofition is very Gonvincing.

fontcmnunt ut

mbil intnius tfc vellcvius exiftimcttt, item ccetcra qua quibu/dAmAdmhtbilit vidsnturjemultifunt out ntbilo putstit ; de umiwiAomw Ad MHW Mem fc--tfttflt f fne.4mititut vjtmejjc tuUtmffntiuntt Ciccr.dc Amicic,

ntiunt. CMt.

Cant.6.6. My dove, my undeflled i* but one, foe is the onely one of her mother, fie is the choice one 'of her that hare her. What then folio wes ? The daughters faw her and hie fed her, yea the Greenes, and the Concubines, and they praifed her, who i*e fie that looketh forth as the morning, faire as the moone, cleare a* the Sunne, terrible as an Army of Banners ? Let the Saints be but one, and then they will appeare bcautifull and glorious indeed, yea they will be terrible as an army of Baners.

Evagriwm hisEcclefiafticall Hiftory records an Epiftleof Evargiust.r. Cyri/l of Alexandria^ written to John of Antioch^ upon the oc- ca P6 » cafionofa Pacificatory Epiftle of John unto him, hisfpirit was fo taken with it that it breaks forth thus: Let the heavens rejoyee^ And let the earth be glad,the mid wall of rancour it battered downe> the boy ling choler TV hie h bereaved the mindes ofquietnefle, is pur ged from among *#, and all the occafion ofdifcord and diffention i* banified Away , for our Saviour lefw Chrift hath granted peace unto the Churches under heaven.

The Thebans made Harmonia a goddeffe, they accounted her Plutarch in the the defender and patroneffe of their City. Harmonious, peace- life of Pelo-ab!e,uniting difpofitions,have much of God in them;if not from P ida5 » fandifying grace, yet it is from a common work of the Spirit of , God : there is a noblenefle infucha heart. By theLawesof England Noblemen have this priviledge, that none of them can be bound to the peace, becaufe it is fuppofed that a Noble difpo-fition will never be engaged iri brawles and contentions, it is fuppofed that the peace is alwayes bound to him, that of his own accord he willbe carefull to preferve it. It is the bafe Bramble that rends and teares. Nauanzen reports of Alexan der^ who having taken a City, and confulting what to doe, one ParmeniHs anfwered, If he were King he would raze the City to the ground* Alexander anfwers, So would I too^ if I were ffQ } what you are ; rigour may become you ,'but gentleneffe becomes y£ Q me. Gentleneffe, mercy, goodneffe, love^ tendernefle of others T x fufferings, are thegreateft ornaments to a noble fpirit. If this > ,^., be fandified, the glory of God (bines bright indeed in fuch a carm j am k' heart. For God glories in this, to be the God of peace and lovel I Thefl.$ .23. The very god of peace. 2 Theff.^. 16. The Lorfl of peace himfelfe. Jefus Ghrift in being the Prince of peace; the holy Ghoft in being like a Dove that hath no gall: the Gofpcl is the

QJJ 2 Gofpel

goo

Gofpel of peace; the Kingdome of God is peace as well as righ-teoufneffe; the legacy that Chrift left is a legacy of peace; the Apoftolicall benedidion is grace, mercy, and peace: the glory of the Church is in this,that it is a City compad at unity with in it felfe. Yea this will be the glory of that glorious Church, that God is railing a new Jerufalem, there fhall be no more cry ing there,^/w.21.4. E^ech.i^.Q. Tie Lordflyall be King over all the earth, in that day there Jba II be one Lord ? and his name {hall be ene. There is but one Lord now, but he is called by different names, but in that day his name fhall be but one. Zeph. 3.9. Then will I turns to a people of pure language, that they maj call upon the name of the Lord^ and ferve him with one confent. The Hebrew word is with one {boulder, now we (boulder one ano ther, but then all (ball ferve the Lord with one (boulder. This iove and peace is compared to the moft delightfull, and the moft profitable things; Behold how good andpleafant it i* for brethren to dwell at unity ; it is like thepreciotu ointment upon the headjhat ranne downe upon the beard } even Aarons beard .• that went downe to the skirts of his garment, as the dew ofHermop, that defended upon the mountaines ofSion. Pfal. 123.

There are many promifes made to this. Mat.$. Bleffedare the peace-makers. 2 Cor. 13.11. 'Be of one winde, live in peace, find the God ofpeacejkallbe with you. fohn 15.12. Chrift fayes, ThuM hi* cowmandement, that we love one Another, ver. 14. he fayes, Te are my friends if ye doe whatfoever I command you. By loving others we doe not only get them ta be our friends, but Chrift too. Me thinks I fee Chrift here pleading for love, as one who had to deale with two men who were at fome variance, perfwading them to peace and love 9 Come, you (ball pafle by all former things, you (ball be made friends, by this you (hall gaine me alfo to be a friend to you as long as 1 live.

genef. 13. ver, 8. to the end, is a remarkable Scripture to (hew how God is with a loving, gentle, peaceable difpofition, Ver. 8.9. we \\xvzAbrahaws kinde gentle yeelding to Lot his inferiour for peace fake ; but mark what followes, and you (hallfinde he loft nothing by this his yeeldmg; forasfooneas &ot was gone from him, the Lord came to him, ver. 14. and feid to him, Lift up now thine eyes avdlookefrtm the place where thox *rt r Northward) $Q*tbw*r4, Eaftwtrd stud

The Eviltofour Times.

a/I the Laud that thwfeefl ts thee mil I give it, and to thy feed for ever : strife, walk? thorough the Land in the length of it,and in the breadth-of it, fir I wiHgive it unto thee. The difference of what 'Jacob fayes of Reuben when he was to dye, (^#.49.4. from that of Mofes, Deut. 33.6.15 obfervable : Jacob fayes, Hee is the firft borne, the beginning ofhitftrengfh ; but hefoallnot exce/l, be-caufe he -went to hi* fathers bed. But Mvfes, Let Reuben live and 'ntt dye, and let not his men be few. The reafon of this difference is given by fome, becaufe it was fit that Jacob, to deter his ether children, ftrcrald exercifethe authority of a father -, but Mofes frees him from the eurfe, becaufe he was alwayes loving to his brother lofeffc Brotherly love hath a blefiSng going along with it: God loves it exceedingly, for it makes much for the glory ©f God. And to what purpofe-do we live, if God have, not glory by us ? Rom. i5-5A7- the Apoftlefirft prayes that the (jodefpatience and confutation would grant them to belik* minded tne toward* another, according to Chrifl Jefw 9 that they maj with one minde and one mouth glorife God. Then he exhorts: Wherefore receive ye one another, as Chrifl tlfo received us to tht glory of God. Much of Gods glory depends upon our union. Yea God Hands fo much upon this, that he is willing to ftay for his fervice till we be at peace one with another. Mat. 5.23,24. Leave thy gift before the Altar, andfirfl be reconciled to thy bre-ther^.wdthen com$ and offer thy gift. My worfhip (hall ftay till you be reconciled. I Jove myworihip v anddefireit much, •'tut I muft have peace and 1 love amongft your felves firft, I will £ay for that. Bftl befeech you let us not make God ftay too 5oag. Remember while you are wrangling and quarrelling, God ftayes on you all this while*. If children fhould be quarrel-ling, and one comes ,to them, and fayes, Your father ftayes for you, it is time for them to break off. Be.not unmannerly with God, in making him ftay Sfo long upon you: fome of you have made him wait upon you for an acceptable duty of worfhip di vers weeks, yea it may be many moneths, and yet your fpirits are not in temper to offer any ftcrifke to God. What a fearfull evill is it then to ftand out in a ftubborne, fullen,dogged manner refuting to be reconciled 1 Learned Drujlu4 cites Hebrew Wri ters, faying, That he that offends his brother ought to feeke to f acifie him; if he rcfufe Co be pacified, then he mult bring three

tfartdivifons

of his friends with him to intercede twice or thrice, and if he (hall after this ref ufe, then he is to leave him, and fuch a man D/ufiuspraet. qma iwplaca&ilu eft, vocAttirfeccdtor, is called a finner^ with a l.i «c. 13. fpeciall note upon him.

Laftly, the Saints en joyment of the fweetnefle of love, peace and unity among themfelves, what is it but heaven upon earth? Heaven is above all ftorms, tempefts, troubles, the happinefle of it isperfed reft. We pray that the will of God might bee done on earth as it is done in heaven; why may not we have a heaven upon earth ? this would fweeten all our comforts, yea all our afflictions. But the Devill envies us this happinefle. Come Lord Jefus, come quickly. c

If you would have the excellency of love fet before you more folly, reade over and over again the bpifties of lohn. Ecclefi-afticall ftory reports of this blefled Apoftle, whofe heart was fo full of love, that when he grew very old, not able to preach,yet he would be brought into the congregation in a chaire, and there fay only thefc words, Little children flee idolatry , love one another. But the more excellent union and peace is, the more is the pitty that it fhou(d be abufed to be ferviccaWe to mens lufts; the more would our mifery be if we (hould be abufed in our treaties about it; if we fhould have a mock-peace; if we fhould be gulled in either offers of or conclusions about peace; if peace (hould.be made our ruine,but a preparation of us for flatter. It hath been by many obferved, that what the Englifli £aiii: 7 of Comincus lib. ^ p^ach i n batc^ll by valour, the French regained or the fc^... * c ' 8t glifti by cunning Treaties. The Lord deliver us from fuch Frene^i

tricks. Let us all be for peace, yet fo as not to be befooled intp bondage by the name of peace. Now God hath by lii> mighty arme helped us, let us not be put off with a bable, and made to beleeye it is this. Pearle. We know with whom we have to deale. And now as the Apoftle, 2 Theff. 3.5. The Lord direBjotir hearts into the lov$ vf God : Let me adde, And into the love of one another. Let us all ftudy peace, feek peace, follow J>eace, purfue peace, and the God of peace be with us.

FINIS.

The Contents.

Chapjr . 'TpH* Text opeued 3 andfHitable9tefs thereof jbewcd$. i , Chap.i. A The evill of dividing between God and any thin?

€&,$&

Chz$.-*,.Heart'divifionsonefrbto another: the difficulty of med-linv with them, I IV the 'Caufe's of them, And met hod in handling

then* ,12.

4. The firft Dividing Principle, There can be no agree ment without uniformity, 14. wterein xftewn in what things

e the fame, And in fthat not.,

Chap.5- Thefecond Dividing Principle^ All Religions are to be

tolerated, -wherein u dif cuffed the power of the Magiftrtte in

matters of Religion, 19. and 158. Chap.6. That question difctiffed, what Jhouldbe dene to a man

who pleads his fwfwnce, 30. Chap.y. The c&ngregationall way does not fold abfolute liberty for

all Religions, 41. Chap.S.Not to tolerate any thing which is conceived evill, is

a Dividing Principle as well as to tolerate all things, 48. Chap. 9. Rules to know in what things we are to beare with ottr

brethren^ 54. Chap. I O. The fourth Dividing Principle, Divifion is the beft

way for ruk.prherein the cur fed evittofthis Principle iifbewn,

andfontefreedome from it that are thought tobegttiltj efit r

72. Chap. 1 1. tfhe fifth 'Dividing Principle, That every man. is

bound to profefs and practice alwayes what he apprehends

to be truth, Here that cafe of con f dene e , when a man it bound

toprofejfe, when not, is difc tiffed, and what r tiles to be obferwd,

in it, 75. to 84. Chap. 1 2.7%* 'fix'th Dividing Principle, is, What isinitfelfe

beft, muft be chofen and done,not weighing circuraftances or

references, 84.

Dividing Principle, That it is obftiaacy

br

The Contents.

for a man to be convinced by the judgement of many more learned and godly then himfetf. 87. wherein itfrewn i. what: rejpett is to be given to the judgments of learned and gsdly men-Z.whatmenjhoulddothat cannot fubmit to their judgements'* ffj what miss we faxld ]ttdge men to be obftinate, 88.

Chap. 1 4. If others be againft what we conceive to betrutfe, we may judge them to go againft their owne light : the rafineiTe and evil! of this Principle, 95.

The ninth Dividing Principle j£\M rules of prudence are fufficj-ent to guide us in naturall and civill things, therefore they may fuffice us in fpirituall and Church affaires, 97. to 100.

The tenth Dividing Principle, Every difference in Religion is a differing Religion, 100.

Chap. ? 5 • Dividing Dijtemjcrs j w ^ tfajtre.fljw tyey'ctufi

Chap.2i . Dividing -PraElkes : what -they are^ 145.

Chap.23- Diforderly gathering of Churches: divers things dif-

CH fed about it, 1 62. Clmp^S.^T^^^^^: the names of divijicn, amQng ft others

the name ofSckifwatickt The:pvwinf Sdnf^-Tvh^a Scliif-

waticke, vh) not^tidifcHfied, 171. 9. TJecaufe men cannot joy n in all things, they : wiirJQjn *in nothing^

182. The point oj tearing fuch a* are fup^fed not to have* a, . lawfttll calling, d if cuffed, 183.

Chap.27 . The evi/l of divijions, vow much good they binder^ 1 89. Aggravations oi c the iinfulheite of our divfnons^ 209. Chap. 29. T-he wofull wif tries ofottr Divijiyns, 2 1 7. Further Aggravations ef this mijerj of cur Divifans, 22 1 . The ill ttfes that are wade ofourDiz •Jions i 226. Reafons why it is not to he wondredat ,th*Ttgodty men JJjQ-uld'!;e di-

•C/MUM, ->/• •' ' \'\\ ,. j j f

jf/wtt C/?r*/? ^W r/tf f/^^/ occafion divifions, and how', 245. ?7.tf goodufe to be made of our Divifions^ 247. T^f cure of

them, 2$2.

fourteen jcjning Principles^ from 254. to 267. Fourteen-joining £onfideratiws,hom 268. to 280. /^k jojni»ggraces, 281. ^ Sixteen* joining Practijes, 285,

>/ Exhortation to peaceable and brotherly union fte wing the ex-tellency of if. 296. F IN I'S.

.

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