To application.

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

• 1. Consider your hopes.
• 2. Know the reason of such providences.

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

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

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

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

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

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

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

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

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

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

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

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

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

• [Page 17]1. By Prayers.
• 2. By Endeavours.

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

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

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

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

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

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

[Page 33] 3. Doe not impropriate Christ to any one party or sort of professors; the Apostle reproveth those that said, I am of Christ as well as those that said I am of Paul, 1 Cor. 1. 13. Those that spake as if Christ were onely theirs, they were accounted a faction too, Jude wrote in times of division and delusion, and he calleth the sal­vation a common salvation, Jude's Epist. ver. 3. mine and yours and theirs too; men should not speake as if they only were holy, they only were Saints, and all others but the world at the best, but civill and convinced men; nothing enrageth more then to confine Christ to an o­pinion, as if all Religion did begin and end with it, natu­rally we are apt to doe so, we envy the commonnesse of Christian priviledges: but it should not be so among the Lords people, there were differences at Corinth, but how doth Paul write to them? 1 Cor. 1. 2. To the Saints at Corinth, and to all that call on the name of Iesus Christ, THEIRS and OURS; mark that clause, theirs and ours, he checketh this naturall envy, in us, which would impale and inclose the free Christ, the common salvation, twas an expression Tertull. lib. de prae­script. ad­versus He­reticos, cap. 41. Tertullian used of some in his time, illic ipsum esse est promereri, 'twas Religion enough to be one of them, oh certainly this is not Christian; we must own that of God that we see in them, though they doe not every way come up to our minde, we prize a jewell in a Toads head, how much more should wee love grace in brethren, whose blemish is on­ly some petty dissent, Mar. 10 21 Christ loved the young-man for the morall good that was in him, and I remember in another place he checketh his disciples for prohibiting one to do miracles in his name, because he did not follow them 'tis in Mark. 9. 38. 39. 40. where he speaketh expresly to this very case, it is most Christian to owne the worke [Page 34] of the Spirit every where, wheresoever wee finde it.

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

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

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

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

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

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

A good resolution, and worthy to be imitated.

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

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

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

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

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

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

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

I have done with my addresse to the Ministry.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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