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 TOTHE i «*> 
 
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 f- Truth and Peace. 
 
 *8> 
 
 HEART.DIVISIONS 
 
 T i ^> OPENED 
 
 m In the Cattfes and Evils of them ; 1$ 
 
 X KIT H *§> 
 
 ^ Cautions that we may not be hurt by *& 
 ^ them , and Endeavours to heal them . *&" 
 
 *§> 
 
 By Jeremiah Burroughes. 
 
 Opinionum vmet*$ & Oplnntiumumtat nonfunt *A«,'™. 
 
 London, 
 Printed for R o b e r t Davvlman 
 
 ^2)C X LV1. 
 
 ®$)&T% 
 
 ^)^ 
 
T0 the %eader. 
 
 :Hcther the fiery tryall of contention,or of 
 perfecution be greater, is hard to deter- 
 mine ^ God hath wrought forusto free 
 lis from the one, we have brought upon 
 our felves the other. Every man is an- 
 gry that others are not of his mind •, we have been fo 
 divided, that it is the infinite mercy of God that 
 our enemies have not come in at our breaches, and 
 divided all among themlelvcs , before this time. 
 Were our divifionsonely between the good and bad, 
 they were not fo grievous. Chryfoftome iayes , It tf tJkW«* ^ <#* 
 better to he bated for Chrift , then to be beloved for him. r ^s-o^Ta^- 
 How much better then is it to be hated for Chrift, Z^/kft 9 
 then to be beloved for iinne i The realon he gives of fo^ /& w\a- 
 that ftrange affertion of his, is, If thou beeft loved for ^i'i***' 
 God, it is an honour to thee, and thou art a debt our for that Z^yrflf 
 honour . If thou beeft hated for him, Cod u a debtour to thee, w*< , h<vt 3 
 he owes honour to thee, for fo he is pleafed to be to his *"**"£* T 
 poore f ervants. But our diviflons have been and (till m <& ^tjo&I 
 are between good men, even Gods Diamonds do cut Chryj°ft : b «»' 
 one another-, good men caufe afflictions to good men-, 
 every man is plotting, working, winding for himfelfc. 
 Every man ftrives like Apelles and Protogenes who (hall 
 draw the fubtileft line to attain his owne ends,but few 
 ftrive who (hall draw the ftraighteft, who (hail in the 
 molt direct courfc work himfelfe and all his wayes 
 to God and publique good. Who can med- 
 
 A 2 die 
 
To the Reader. 
 
 die with this fire that is kindled among us, and not 
 burn his fingers? A mans good affections happily may 
 be approved, but his prudence will be queftioned. But 
 what I finde Luther writes in an Epiltle to his friend 
 Nicolas Gtrbelius in the like cafe, fhall fatisfic me, Gupi$ 
 ego inveniri chrifti & JLcclefafuAJidtlis, fiprudens ejje^j 
 nonpotuerim minifier : I defire howfoever to be a faith- 
 full Minifter of Chriftand his Church, if I cannot be 
 a prudent one. The ftanding in the gap is more dange- 
 rous and troublefome then the getting behindc the 
 hedge - 7 there you may be more fecure, and under the 
 winde, butitisbeft to be there where God looks for 
 pimarch in a man.* That which Pelopidas laid to his wife taking 
 loY/s ° f ?e h cr l cave of him as he was going out of his houfe to 
 the Warres, is a fpcech worthy of all men in publique 
 place : She comes weeping to him, and prayes him to 
 look will to himfelfe • hcanfwers her, My good wife , it is 
 for private fouldiers to be carefull of themselves ', not for 
 thoje in publique places , they muft have an eye to 
 fave other mens lives. It may be when you are go- 
 ing about a work that hath hazard and trouble in it, 
 your wives or fome friends of yours will with great 
 affection defire you, befeech you, to have a care of 
 your felves, that you bring not your felves into 
 trouble or danger , oh take heed of that, rather ne- 
 ver meddle , let others doe that work if they will 5 
 you mould anfwer, It is for private men to take care 
 of themfelves, but men in publique places are cal- 
 led to look to the publique, that it iuffers not through 
 their neglect. 
 
 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 :God knows I had rather die,then be 
 
 a 
 
To the Reader. 
 
 a caufc of fo great an cvill. What this endeavour of 
 mine may work in mens hearts, God knowes. If if 
 meet with afon of peace, I hope it will fpeake peace, 
 it willeftablifh peace in fuch a heart; if with a fon of 
 ftrifc, it may worke admodum rtcipentis. That which 
 is intended to be an Ircwcum, may prove to be a P&U- 
 micum y a bone of contention. 
 
 Thofe things which God himfelie ordainesfor uni- 
 on (the Sacraments ) are by mans corruption made the 
 occafienofthe greateft contention in the Chriftian 
 world. No marvcllthen that what comes from mans 
 fincereft intentions and beft endevours be turned quite 
 crofTe. 
 
 Like enough thefc leaves may meet with fomeboi- 
 fterous Reader, that may beat them one againft ano- 
 ther, that may pry and picke to finde that in them 
 which isnot, 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 lye crolTe. I am fo far 
 from being follicitous that they are fo indeed, that the 
 fpeciall thing I defire of thee is the laying one thing to 
 another, the comparing one thing with another. Re- 
 member what the fubjeel is, Divifions, Differences. 
 I have in it to de,vle with various fpirits , opinions, 
 wayes: remember the fcopeis to feeke the compo- 
 fing of them what I 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 rafh to 
 judge, that I am off my center 5 rcade on, and fee 
 what the iffuc may come to. 
 
 This path of mine hath beene upon fharpe (tones, 
 cutting fticls, and pricking thornes ; yet thorough the 
 
 A 3 helpc 
 
To the (Reader. 
 
 hclpe of the fhooe of rhc preparation of the Gofpel of 
 peace, I doe not rinde my feet cut. 
 
 Peace is pretious to me, I feele the fweetneife of it- 
 I am willing to do what I can to "honour it. The pub- 
 iique jurres, contentions, disturbances abroad in 
 Church and Commonwealth Ate very grievous. They 
 fay there are in the world fuch things in Families alio. 
 I have brought here fome water : if my line had been 
 longer, my bucket had beene fuller. You have here 
 what I delivered : fome things are added, efpecially 
 quotations of Authors and Hiitories.When they gr-^w 
 to be many I thinke them fitter for the PrcMe then the 
 Pulpit. I was the more willing thefe things mould 
 come forth to publique view, beciufe other wile what 
 other men apprehended to be my minde, would be 
 put into their owne words , and fo rendred in an evill 
 appearance. But will Printing helpe i T he boldneflfe 
 of this age is fuch, as not onely to make a mans words 
 fouud otherwiie then when they came from him, and 
 fo traduce him 5 but confidently to averrethat there 
 arefuch things written in fuch Bookes, of fuch men, 
 which never yet came into their thoughts, much lefTc 
 into their pen. With what boldneife hath it been faid 
 and printed againe and againe, that I in that Book en- 
 tituled, The gloriotM name of GodyTke Lord of Hefts ^ did 
 c 'lithe Earle ofEjfexxht Lord or Hofts. Surely the 
 fight of thefe men is cxtramittmdo, not intramittsndo, 
 they fend forth fpecies of their owne dyed with the 
 evill of their hearts, and then they fay they fTnde 
 them in fuch a book. No man can finde that name gi- 
 ven by me to him. I indeed endeavoured to encourage 
 him in his worke, becaufcthe Lord had made him the 
 Lord of our Hofts, which is no more then the Lord of 
 
 our 
 
To the leader. 
 
 our Armies. The utmoft that ever was faid or writ 
 comes but to this , that God had put a name upon 
 him ihat came neare to his , but never mentioned 
 without fomc difference from it. An abufe in this 
 kinde, though not altogether fo high, I have had from 
 the Ami- Apologist 5 he quotes many places in my Le- 
 ctures upon Hofeajht lets downe the pages, wherein he 
 fayes, I have contrary to what is in the Apology prea- 
 ched for that way you can Independent. Would any 
 man but thinke, when he fees the Booke named in 
 Print, the Lecture > the very page mentioned, but 
 that the thing is true, k is to be found there i But to 
 this day it hath never come to my eares that ever $ny 
 man hath found fuch things there but himfclie. Arc 
 thofethe places i Let moderate and quiet fpirited men 
 looke into rhem, and they fhaH ftr>d^ nuking there 
 but what the generality of Presbyteriall Brethren, 
 yea I thinke I may fay every one, who is not either 
 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 
 Trcatife might meet with no fpirit exafperatcd, but 
 in calmnefTe and quietnciTe let what is here be exami- 
 ned. That God that can create the fruit of the lips to 
 be peace, can make the fruit of the pen to be fo. My 
 aymes are peace, which I (hall never ceafe endeavou- 
 ring and praying for, who am 
 
 Tky friend, gUd of any opportunity 
 for thy good, 
 
 Jeremiah BurrOUGhes. 
 
The ftri& examining every line for the finding out the errours of the 
 Preffe would coft me a day or two, the little time I have for other things that 
 lye upoa me, makes me rather to venture upon thine indulgence. In looking 
 here and there thefe prcfented themfelvcs fuddenly to view : 
 
 Par.H.m the Margin^. Chriftianar. f.tf.l.iS.delehive. p.^.l-ii. 
 for know v. no. p.x*f .w the M*rzinr.*ftQ p.%69.l.i*.r.<fyffnwei. 
 
HEART. DIVISIO NS 
 
 The Evill of our Times. 
 
 HoSEA lO. 2. 
 
 Tlmr Heart is divided jiow (hall they be found faulty . 
 
 Chap. I. 
 The Text opened, andfutableneffe of it to onr Times > [hewed. 
 
 O imrvaile though Ifrael be charged, wr. i. 
 to bean empty vine, feeing their heart is 
 divided. Hcart-divifion will caufeempti- 
 nefle of good, both in mens fpirits, 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; a great 
 ^afh in the head is curable. There may be 
 much difference in mens opinions without any great hurt, if this 
 difference gets not to the heart; but if once it gets in there, the 
 danger is great, Now fhall they be found faulty , New /ha/I they 
 be guilty, or as fome, Nunc delinquent, Now they will offend, as 
 if Hcart-divifion contracted the greateft guilt, and by it men 
 were the greateft Delinquents ofanv. The word fignifies alfo to 
 perifh,to be madedefolate, fo Aria* Montanus, DefeUbuntur, 
 Heart- di virion is a defolating finne, by the judgement of God 
 upon thtoa for it, they fhall be convinced in their owne confei- 
 ences, and in the fight of all men, that they were guilty; that by 
 fnch a fa) as this, they had bound themielves over to the juftice 
 of God, and thofe defolating evils that came upon them, were 
 • B the 
 
 WW 
 
Heart -divifions 
 
 the righteous judgements of God upon them for th©fe divi- 
 fions that were amongftr hem. Men will not be convinced 
 of their finnc, till Gods judgement is upon them for it ; and 
 then their conlciences will , and others fhall fee that God 
 is righteous, and they are vile and finfull before him, wen in 
 fuch things that before they pleaded for, or at leaft could not 
 be brought to owne their owneguiltinefle in. When thunder 
 and raine came upon the men of Jfrael in their wheat harveft, 
 and they were afraid they ftiould dye, I Sam. 12. i 8, 19. then 
 they could fay, fVehave added nnto ail our finws tbu evi& t ts 
 tike m a King. 
 
 Trie Lord convince us of, and humble us for the finfulnefTe 
 of our divtfions, by his Word, that dcfolating judgemeuts be 
 not upon us to convince an^ humble us. 
 
 % Thfir heart is divl'tk. 
 
 This Heart-divifion is either from God , or from one ano- 
 ther. 
 
 Their hear: is divided between God and their Idols; They 
 would not c-ltorf the worfhip of God wholly, that was too 
 emch ; they loved their Idols, but they muft not have all : to di- 
 vide between God and them thty thought was faire. Their 
 hearts were alfo divided one from another; and juft it is with 
 God that thofe who divide from him, (houid divide one from 
 another. 2 King. 1 5. you may fee what wofull divifions there 
 were am ongft them, King agu'nft people, and people againft 
 King, Bitrfa^ttiflrrftwtf, Civil VVarrcs. T&eirKing comes upon 
 oneof their owne Townes, and fmites it, and rips up all the 
 women that were with child in it, and all becaufe they open- 
 ed not to him. O the rage and cruelty of nun of proud fpirits, 
 when th y get power into their hands 1 for then their pride 
 fwells, being blowneup by the flatteries of fuch as are about 
 them: As if they were fuch gods upon earth, as they might do 
 whatfoever they pleafed, and the lives, eftates, liberties, com- 
 forts of all muft lye under their feet, and muft fubmit 10 their 
 lufts and humours. You fhall finde further, in the whole 
 Chapter there was nothing but confpiring, mifchieving, and 
 murthering one another. In their Church State there was no- 
 thing bat factions and rents one from another; fome were for 
 
 ■ * the 
 
The EVill of our Times, 
 
 the true worfhip, £>me for the falfe. And tmongft the falfe wor- 
 (hippers there were divifions too ; Some were for the Calves 
 that Jeroboam fet up at Dan and Bethel ; (bme were for Baal : 
 great contention there wa^ between thefe. You know the ftory 
 of Jehm an Idolater , yet dettroying the worfhipptrs of Baal 
 and his Idols. 
 
 The J ewes of old underftood this Text of thefe Heart-divi- 
 fions amongft themfelves, as well as of their divifions from 
 God, which appeares by a notable tradition of tlv-irs, S. le- 
 rom in Ivs Comment upon thtfe words, relates ; Whereas (fayes 
 lit) the Scripture, 2 King. 17, tells us, that Hs/hea was thelafi 
 King of Ifrael, and in hts t*me Ifrael was carrjed captive; yet 
 ver, 2. it is faid, Be did not evi/l in the fight of the Lord, as the 
 Kin^s of Ifrael that were before him. Now the Jews put this 
 Qticltion, Why was not Ilrael carryed captive with their 
 King, when they had the worft King, but rather when things 
 fetmed to goe iomtthing better then before? Godyetchoofts 
 this time. 
 
 The Anfwer they give, is, B»caufe in former times the 
 people might pretend, they could not tell how to helpe 
 what they did amide in the matter of Worfhip; indeed they 
 worflnipptd the Calves , but they were forced to it by the 
 tyrannie of their Kings ; it fhould be the lode of ill they 
 had if they did not : but (fay they) in the dayes of Hofhea 
 there was more liberty given then before. Now thofe who 
 would, might goe up to Jerusalem to worfhip. and that they 
 fay is the reafon of that expreffion, that H»fbea did not evil 
 as o'her Kings rud done; but when they came to have more 
 liberty, they fell to wrangling amongft theudelves, (which is 
 an ufuall concomitant of liberty) now their divifioiirofe high, 
 fotne weald goe up to Jerufalim to worfhip, others would 
 not ; thofc that went up, cryed out of thofe who went not ; and 
 thole who went not, vilified thofe who went. Now their 
 hearts are thus divided, now {hall they be found guilty. The 
 deflating judgement mull now come. This is the time for 
 their captivity. Now be gives theob up to the enemy. God 
 was exceedingly provoked with their contentions oneagainft 
 another at this time. What ? (fayes God) when I was in 
 fome way of favour towards them, when I took off (in great 
 
 B 2 part J 
 
Heart-divijlons 
 
 part) the yoke of bondage that was upon them, that lore op- 
 preflion that was before, none of them (a while fince) dared 
 eoe to Jerufalem to worftiip, and now their Governours arc 
 more moderate, their opprefling Courts are downe, there is 
 more liberty in the Land for my true worfhip, and doe they now 
 fallout, contemne, divide, wrangle one with another ? let them 
 goe into captivity, let the enemy come in upon them, my foule 
 takes no delight in fuch a crooked perverfe Generation as 
 
 this is. 
 
 Our condition feemes to parallel with theirs very much, we 
 lately were under fore and cruell bondage, nothing was more 
 dangerous then the worfhippingGod in his owne way , wee 
 were under hard task-matters , opprefling, undoing Courts; 
 The Lord hath in a great meafure delivered us, it is the unthank- 
 fulnes, the finfulldiiiemper of mens (pints that makes them fay, 
 What is done ? it is as ill with us as ever it was ; No, we have 
 much eafe, fuch liberties, as were our fore- fat hers railed out of 
 their graves to fee, they would admire Gods goodneffe, and 
 blcffe him with meltings of heart ; but we fpend that ftrength in 
 iiding, wrangling, contending, quarrelling, vexing, opposing 
 one another, that we fhould fpend in magnifying, bleiling and 
 praifing the Name of God for that mercy we enjoy. We are a 
 divided people, whofe hearts are divided, and heads too, and 
 hands too; p*ace and unity feemes to beflownefrom us, and 
 a fpirit oi contention and divifion is come upon us : King and 
 fubje&s are divided, Parliament is divided, Afternbly is divided, 
 Armies are divided, Cmrch is divideo* , and State is divided, 
 City is divided, Countrey is divided, Tovvnes are divided, Fa»» 
 milies divided, Godly people are divided, Mtniflefs almoft every 
 where are divided ; yea, and what heart almoft is there at this 
 time, butisdividedin itfslfe? the thoughts, the counfcls, con- 
 trivances, endeavours, wayes of men, almoft of all men, how are 
 they divided? O blefled Saviour I are thele the times thou fpra- 
 keft of, wherein five (hould beinonehoufe divided, three againft 
 two, and two againft three ; the father againft the fonne, and 
 the fonne againft the father; the mother againft the daughter, 
 and the daughter againft the mother? Oh woe to us 1 we finde 
 it fo arnongft us, and yet there is found no healing ; we are bro- 
 ken, and there is no binding up : It is with us as it was with 
 
Tl?e EVdl of our Times. < 
 
 E^'kjcli. 6. Briars and thorns are with ue t andwe dwelt amongfi 
 Scorptons.O Lord, what is this thy curfe at this time upon Eng- 
 land ? Bryers and thornes (hall it bring forth : We are rending 
 and tearing , and devouring one another , while the adversary 
 ftands before us ready to devoure us : Efhra'tm is agaicft Ma- 
 najfeh , and Manajeh againft Ephraim. A fire is come out 
 from Abimclech, and devoures the men of Sechem; and fire 
 comes from the men of Seehem and devoures Abinuleth ; yea^ 
 there is a fire kind led in our own bowels, it rites from our fclves. 
 Ez>tk- IP- 14* Fire is gone eat cf a rod ef her branches , which 
 hath devoured her fruit, fo thatjhe hath no firong rod to Oee a 
 Scepter tortile, this is a lamentation i andfia&fo for a lamenta- 
 tion. This is amongft us at this day, and how long it (hall con* 
 tinue, God oncly knowes. 
 
 What this people were in their divided condition, that wee 
 are ; and what dees this threaten, but that we (hould be as they 
 a while after this were ? namely, a people given up to the nge 
 and the fury of the enemy, which the Lord forbid. ^ 
 
 There is a great outcry of our divisions, and while wee cry 
 out againft them, we ftill encreafe them ; wee are angry with 
 men rather becaufe they are divided from our fclves, then be- 
 caufe they are divided from the truth • we are angry becaufe every 
 man is not of our owne minde, and does not as we doe. There 
 was a great dcale of doe in Luther -s time about the feamelefie 
 coat of Chrft. GranviUan the Emperours Deputy in a Speech SI \A. Com. 
 he made to the Citizens of Wormes t befeeches them for tbe lbl S- 
 Death of Christ, and for all loves, that they would 
 amend ©ur Lords coat, which is rent and torne on every fide. 
 When Luther laboured to bring Reformation to the Rule,' 
 they bad him take heed that hee did not rend the Seame- 
 lefle coate of Chrift, and becaufe they talked fo much of the 
 tunica incenjutilis , they were called the Jnconfutilt0a , the 
 feamelejfe men : And what a ftirre hath there been in outcryes 
 againft men that would not yeeld to every thing that was en- 
 joyned ? Othey rent the feameltfle coat of (Shrift. I remember 
 Mufculm in aTraft he hath Be Schifmate, hath a witty and pi- 
 ous note upon this, The Souldiers (faith he.) woaldnot divide 
 the ftameleffe coat of Chrift ; but what made them to be fo care- 
 full of it . ? was it out ofrefptft to Chrift, that they were fo un- 
 
 3 3 willing 
 
Heart-dtVifions 
 
 willing it ftiould be divided? No, but out of refpecl to theit 
 owne advantage, every one hoping it might fall to his (hare , 
 therefore fay tbey,Let us caft lots for it ; fo, faith he, men would 
 not have Chrifts coat dividcd,they would havenodivifion in the 
 Church ;but what do they aym at? their own advantage/hat they 
 inigfct enjoy quietly their own eafe, honour and means, that they 
 might have none to contradict them, but that the ftream may 
 runfmoothly and wholly with them, what a fine brave thing 
 were this ? And becaufe they fee they cannot doe this while 
 their ways are looked into and croflkd, therefore they make fiich 
 an outcry againft the dividing the feamlcfle coat of Chrift. 
 
 But certainly, till our hearts be otherwise then yet they are, 
 all our outcry cs will not ferve our ends, the ftilling our divifions. 
 Did welefle divide between God and our owne ends, our own 
 wayes , wee mould not divide fo much one from another. 
 Wherefore let as flrft turne our thoughts to confider a little 
 of this divifion betweene God and other things , and the c- 
 vill of it. 
 
 Chap. II. 
 
 The evill of dividing betweene Cod And any thing e/fe. 
 
 THis people would give God fomethrng,and their idols fome- 
 thing,andfo think to pleafe both, 2 King. 17.33. They fea- 
 red the Lord, and fervedthiir Idols. Thus ludah m the dayes of 
 Jojtab, Zefh. 1.5. fware by the Lord and by Maleham ; S wea- 
 ring is a part of Gods worfhip, therefore no humane inftituted 
 religious ceremony ought to beejoynedwithit, no more then 
 With the Sacrament, or any other divine worfhip, no creature 
 Ihould (hare in it , but they joyned Maleham , that is their 
 King. The worfhip and fervxe proper to God hath beene too 
 much divided betweene God and the Kings of rhe earth; but 
 here its probable is meant their Idell, to which they gave a 
 Kingly power over them, their Idoll Moloch hid his name 
 from hence. 
 
 I have reade of Redwald King of the Eaft Saxons, the firft 
 Princeof his Nation that was baptized, in the lame place wor- 
 shipped Chrift, and kt up an Altar to worfhip his Idols. Many 
 
 mens 
 
Tlie Evil! of our Times. 
 
 mens fpirits lyr like that Haven, Atts 26. 12. towards the 
 Sbuthweft and Northweft, two oppofite points : Surely their 
 fpirits muft needs be very winding and crooked which lye to- 
 wards fuch Of pufitc s. 
 
 This dividing with God is very wicked ; what communion 
 hath God with Belial f How can yen fartake of the Table of the 
 Lord, and the Table of Devils t 1 Cor. xo. 21 . And lettthey 
 (h inld thinke it a light thing thus to divide with G d, he addes, 
 verf.il. Doe wee fre>voke the Lord to jealoujie Pare reefronger 
 then he I It is a great provoking of God, and a fighting againft 
 him, thus to divide in hiswormip. To thinke that God fhould 
 accept of fuch a dividing, is to make him cruell, like that Har- 
 lot, 1 King. 3. 16. who was content to have the childe divi- 
 ded, Let it he neither mine nor thine , hut let it be divided, Gods 
 worship is as dcare to hirn as any childe can bee to the moft 
 tender-hearted mother in the world. When Darius wauld have 
 divided with Alexander, No, layes Alexander, there can bee 
 but one Sunne in the Firmament. If we will be dividing with 
 God, heewill caftcfTall. a King. 17.33. it h faid, thej /fa- 
 red the Lord, and ferved their ?dels ; but ver. 34. it is faid, they 
 didnotfeare God, God accounted a divided tearenofesre at all, 
 verf, 1 6. it is laid, They left a&the Commandemems of the Lord 
 their God t and made them molten Images. \[ they give any 
 part of Gods honour to molten Images, hec acknowledges no 
 honour at all given to him, hec accounts all his Comtnande- 
 ments to be left : So ler. 32.23. They have done nothing of all 
 that than command]} them to doe : and vtrf. 30. The chil- 
 dren 0] Ifratl and the children of ludah have onely done evifi 
 before mee. 
 
 God is infinite, and hath all excellence in him, therefore he 
 mutt have the whole heart; Idols doe not challenge fo much, 
 becaufc they have not an univenfal excellencie, apiece of wor> 
 ftiipis enough for them • our hearts, tftates, liberties, all wee 
 ■re or have, are more Gods then ourowne. Cyrus tooke Ba- 
 ijlon by dividing the River : The Devillfoon furprizesus, if he 
 can but divide our hearts. 
 
 The reafon why Heathen Rome rejected Chrift from being of 
 the number of their gods, when fuch a thing was tendred to 
 their Senate, was, Becaufe(fay they) if we receive him to be 
 
 aGodj 
 

 
 8 Heart-divijlons 
 
 a God, he will fuflfer none of our other gods ; if we take in 
 any other new god, we may yet retaine ftill our old ones; 
 but if we take this J isus, all our old ones muft be abando- 
 ned. Many at this day reject Chrift upon this ground. 
 
 The Romanics fince think they can take in Chrift for a 
 God, and yet divide between him and other gods; their Re- 
 ligion is made up of divifions between God and their graven I- 
 mages; betweene Chrift the Mediatour, and Saints and Angels; 
 between the Word , and their owne Traditions ; betweene 
 Divine Institutions, and Humane Inventions. 
 
 1 King. 1 8. 21. Why halt ye between* two opinions? Wee 
 muft not be voluntary Cripples to halt betweene two. Why 
 arc you difmembred in your hearts and your opinions? fo 
 • lofephw in his Hiftory mentioning that place. That is obfer- 
 vable, when the Prophet put thatQueftionto them, the Text 
 faith, The people held their peace , their mouthes were flop- 
 ped, they had not a word to fay for themfelves. If any thing 
 be pretended for this dividing, it is that trouble may be pre- 
 vented : exactnefle in Religion, through Reformation, giving 
 up our felves wholly to God and his truth, hath a fhew of 
 bringing much trouble with it. Hence men winde and uHift 
 about, and doe what they doe by halves. 
 
 It was a notable fpeech of Calvin to thofe who were of- 
 fended with troubles they met with in the work of Refor- 
 Si dim/clio motion, If wee could be content with halfe a Chrift, (fayes he) 
 ChnJ i fUJ* QHr jyorke would more eafily tree on, we could foone bring- about 
 contents facile ^ n ii • t r i h r 
 
 ti-auffgeremm what we would have, we JhoHla not meet with Jo much oppojt- 
 
 omnia. tion, but nothing but a whole Chrift will ferve our tftrne, 
 
 Ob), i. But is it neceffary that all things be reformed at once ? 
 
 Anfw. No : Affirmative Precepts doe not binde to all times, but 
 
 Negative doe; therefore it is neceffary at all times, that there 
 be no mixture of evill with any good we doe, that our me- 
 diocrity be not Mcdifim participation^, but Mtdinm abnegation 
 nit> betweene two extreames, which are evill, but not parta- 
 king of any evill; no good thing is moderated by mixture of 
 evill, but by removing from it fomething that is eviil , that 
 hath already mingled it felfe with it. 
 Ob). 2. B ut muft God have all our hearts, fo as we may not let them 
 
 out at all to any thing elfe ? 
 
 If 
 
The EYill of our Times. 
 
 If we let out our hearts to any thing but in fubordinatien to Anfw> 
 God, then w« divide between God and that thing (infully; but 
 though we doe let out our affections to other things, yet it it be 
 in fubordination to God, fo farre as God is in thofe things, and 
 we may be led neerer to God by them j this is no dividing 
 between God and other things, but an uniting all in God, and 
 enjoying God in all; The Saints are inftru&ed in this myftery 
 of godlineffe, they know how to give God the whole heart, 
 and yet to enjoy the comfort of wives and children, and eftates, 
 and calliogs,asmuch as any in the world,they have that heavenly 
 skill to unite all in God , and enj'oy God in all, God is all in all 
 unto them in their enj'oyments of all good whatfoever; but if 
 our hearts be let out to any thing other wife then thus , they 
 goe a whoring from God, and will certainely vanifli in 
 their owne folly. This is contrary to that finglenefle , to 
 that onenefle of heart promifed as a blefling of the Gofpel. 
 Many of you complains of barrennefle, here is the reaifon your 
 hearts are divided ; were the ftreame of your hearts wholly after 
 God, it would runnc ftrongly, and beare downe oppefition be- 
 fore it ; you would be fruitrull in all the wayes of holinefle. 
 h» How fmitfull and glorioufly ufcfull would men in publike 
 place be , if their hearts were fingle and one for God ; did 
 they onely care to honour God in their duty, and leave the 
 care of protection of, and provifion for thcmfelves and flare 
 to God ? Let not mens hearts be cut, be divided with their 
 cares and feares about confequences and fuccefles ; Their wii- 
 dome fhould be how to work all about for God , not how 
 handfomely to contrive that God may have part, and them- 
 felves 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 had their hearts for God, but yet they let the high pla- 
 ces ftand ; their politick wifdome divided their hearts between 
 God, and their feares of difturbance in the State; If they 
 fhould raife their Reformation fo high , by this their divifi- 
 on, their hearts lay flat, the work was neglected. But 2 Cbro*. 
 If, 6. lehofbapbais heart was lift up in the vmjes of the Lord, 
 he tiok^WAj the high places and groves, he fought to the Lord 
 
 C Cod 
 
io Heart-divijions , 
 
 God of his father j and walked in hi* commandements } not after 
 the doings of lfracl , verf.^. But did bee not bring distur- 
 bance to-the Kingdome by this hiszeale? No, Ver. ^.There- 
 fore the Lord fiablifhed the kingdoms in his hand, and all lu- 
 dah brought to lehofbaphat prefents ,and he had riches and ho- 
 nour in abundance. And ver. 10. The fear e of the Lord fell 
 upon ai the kingdome s of the lands that were round about lu- 
 dah, fo that they made no warre Again ft lehofbaphat. Ver.n. 
 lehofbaphat waxed great exceedingly. 
 
 Let our hearts be for God alone, for God alone is enough 
 to fatisfie our hearts, to fupply all good unto us forever. 
 
 There is infinite tcafon our whole hearts Lhouldbe for him, 
 he is willing his whole heart fhould be for us. ler. 32. 41. 
 Tea 1 will rcjoyce over them to doe than good } and I wiltplant 
 them with my whole heart , and with my who'e fottle. 
 
 Chap. III. 
 TrleArt-dhvifuins one from another. 
 
 \Z V7 Hen they divided from God, then they divided from his 
 people, they would not joyn with his people in the way 
 of his woruVp, only faeh ?.s fet their hearts to leek the Lord God 
 oilfrael, went to lerufaltm to facrifice to the Lord God of their 
 fathers, a Chron. u. 16. onely thofe whofe hearts the Lord 
 touched, but others for their ownec&rnall ends wonld,not joyn 
 with them, they ft w trouble attended that way j and having di- 
 vided thernfdvcS from God and his people, it was Gods curfe. 
 upon them, tlv.it tiicy fliouid be divided one from another $ if 
 you be divided from the truth, what can hold you together ? 
 T^j&?**° Truth 1S 3 ^ n S^ e » Ample, plaine thing, but errour is vari- 
 \Js£v.Tbeod. °'^ s m ^ enfilades U fclfe with infinite contradictions : If peo- 
 rmUiKov K) OT- pie goe out °f the plaine path of truth, they wander up and 
 Am&x} ayy- downe God knowes whi'her, fntangling themfelves in bry- 
 Ktyjtfyw ? - m ars and thornes, fo as they cannot extricate the:-nfel?es : As 
 J^* "^rfcr *k®& ten Tribes which at firft divided frpm ludah onely in their 
 Rom!**, ad fubjediontothehoufeof Bavid > and in their worlhip at lertt- 
 T\om, ' falem 3 but after they denyed all Scripture but only the five Books 
 
 o£ 
 
The EVill of our Turns. \ \ 
 
 •u 
 
 of Mofts : They were exceedingly given, and generally addi- 
 cted unto Sorcery, Magick, and witchcraft, in wnich they grew 
 more and more notorious till Chriftstime. This is intimated 
 in that blafphemy of the Jewesagainft our Saviour, Thwart a 
 Samaritan t and haft a DeviB, taxing him with the pra&xs of WdeMontae., 
 that people, who commonly being Witches had familiar fpi-^tf.<^ Mon. 
 rits attending on them, for otherwife they knew he was no Sa- of ^ Churchy 
 maritan, bm a Galilean of Nazareth : They were alfo excee- C:l ?' 7> f' * 7 >> 
 dingly divided ainongft tkemfelves. Eylfhanius recites foure"' 74 -f' 
 feverallSxclsof them, the Offens i Seb«aans i Gortheniaxs, and 
 Tofitheans ; Truth is the bond that keeps to unity, but errour is 
 wilde, you know not where to finde it, nor your felvesifyou 
 give way to it : Our prefent times will be a teftimony of this 
 to all future generations. The wilde and unruly diviiions of our 
 times is to be the fubjecT of the future difcourfe, I am not igno- 
 rant norunknfible of the difficulty, thetrouble, the dangerthere 
 is in medling with fuch a fubjecT at fuch a time as this. H2 that 
 meddles with the divifions of the times may expect to bee 
 divided himfelfe, to have his name, his repute, to be cut afun- 
 der and throwne this way and that way : It is an unthankfull 
 worke to meddle with a divided people; a man may with as Cjii u r l(l ,. e ;_ 
 much fafety put his hand into a neft of Hornets. A Learned man piMU* cbri. 
 being once asked why he did not write his judgement about ftia.H&& cui 
 the controverfie of his time, anfwered, To what purpofe ? it bono mibi. 
 would not helpe the caufe, but much hazard him that fhould 
 meddle. That which one oncefaid to Luther , when he was 
 about interefiing himfelfe in feeking Reformation, founds in 
 my eares when I fir ft thought of having Jo doe with this Argn- 4l»'» cetiam 
 ment, Luther t r -ather get yon int9 jour Cell 3 and fay t Lord have & /'. c mi ^ en e 
 mercy ufon us. 
 
 It is a great part of the skill of a Minifter to divide the Word 
 aright ; but, this skill of his will be put to it, when he comes 
 to divide the Word amongft a divided people, to give every part 
 its portion. I fhould never have ventured to have chofen a Text 
 on purpofe for fuch an argument, but feeing Providence hath 
 brought it fo fully into my way, Ifhall now venture upon it, 
 with my heart caft and fixed upon that promife, Prev. 11,3. 
 The uprightnefle of the upright Jhatf guide him, 
 
 C 2 1 
 
1 1 Heart-diVifions 
 
 I fhall caft what I intend into this mould t 
 i. The caufes of our divisions. 
 i. The evill ofthem. 
 
 3. Cautions about them, that wee may not make an ill ufe 
 of them. 
 
 4. Remedies orCures of them. 
 
 The canfes tfsnr T>ivlfons. 
 
 The principall caufe from without, istheDcvill, hefeekes to 
 keep his ownekingdornefreefromdivifions, butfeekes nothing 
 more then to caufe divisions in the Kingdome of Chrift.The Mt- 
 humetanswho worfhip a curfed importer : Ths Pagans, who 
 worfhiptheSunne, Moone, andStarres: The Egyptians, who 
 worfliip Onions, Leekes, Cats and Dogs, never had fuch divi- 
 fions amongft them as the worfhippers of Jefus Chrift have had, 
 and have at this day amongft themfelvcs ; for all the former are 
 the Devils kingdome, which he feekes to keep at peace; but 
 he is that envious one who fowes the feeds ot divifion in the 
 Kingdome of Chrift ; hence thofe who foment divifions a- 
 mongftChriftians are called Devils, i77«. 3. 11. The wives 
 t** of Deacons mud not be flandercrs : The word may be trar.fla- 
 ted Devils: Women aremoftlyable to the Devils temptations 
 this way, becaufe they are weake, and are in danger to run a- 
 way with fudden apprehenfions without due examination ; and 
 what can foment divifion more then flandtring, fo farre as any, 
 efpecially in the Church, hath a hand in caorlngoc fomenting 
 divifion, fo farre he or fhe is a Devillin Scripture-language, the 
 part of the Devill is afted by them. I remember Cajeta» hath a 
 note upon that place in the Gofpel, where the Devils being caft 
 out of the man , who had a legion in him , prayed Chrift 
 that they might not goe out of that Region ; why would they 
 not goe out of that Region ? fayes Cajetan ; He gives this an- 
 fwer, The Devils have certain places to which they divide theifi 
 worke, fuch Devils to fuch a place for fuch a fervice, and fuch 
 to another for another fervice ; row theie Devils were loath to 
 be difplaced of their regioD, though they were caft out ©f the 
 man, having further worke to doe in that place : If this be 
 
Tlie Evil! of our Ttmes . l j 
 
 fo, furely the Devils that are appointed to caufe and foment di- 
 visions and distentions above all Regions, love to be in the Re- 
 gion of Churches, for no where doe diviiions fuch hurt as there, 
 and at this time cfpecially, for now the Devils fee they caflnot 
 prevailetoget men to their old fuperftitious vanities, but fome 
 reformation there will be, they now feeke to mingle a pervetfc 
 fpirit of divifion amongft men , hoping they fhall prevails 
 here, though they could not hold their owne in the former, 
 God put enmity between Satan and the Saints, but it is the 
 Dsvill that puts enmity between Saints and Saints. When Wee 
 hcare fearcfull thundering, and fee terrible ftormes and tempefts, 
 many people fay, that ill fpirits are abroad; furcly thefc blufte* 
 ring ftormes of contention are raifed and continued from evill 
 fpirits: But the truth is, all the Devils in Hell could doeusno 
 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 
 fayes to l[rtul % Perditi* tua ex te, thy deftruclion is from thy 
 fclfe : So may we now fay of England, Divifie tua ex te, thy 
 divifion is from thy ielfe. 
 
 The caufes of our diviiions from our felves, may be referred to 
 three Heads : 
 
 i. Dividing principles, fometimes our divHions come down 
 from our heads to our hearts. 
 
 a. Dividing diftempcrs, fometimes they goe 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, it will bee in vaineto meddle with the 
 heart, to cry out againft our heart diftempers j the chiefs caufe 
 of many of ourdivifions lyes here: It is to little purpefe, to 
 purge or apply any Medicine to the lower parts, when the dif- 
 eale comes from diftilhtions from the head. 
 
 C 3 Chap, 
 
14 Heart-dtVtfions 
 
 Chap. IV. 
 Dividing Principles, 
 
 >- Divl *"g 1, * Thcfirft, 
 
 Principle. There can be no Agreement without Vnijormitj t 
 
 'His Principle hath a long time caufed much division in 
 the Church. The right underfhnding wherein the weak- 
 neffe and falfeneffe of it lyes, will help much to Peace, to ;oyn 
 us fweetly together. 
 
 In the fubflantials'of Worfhip, Unity is neceffary; there all are 
 bound to goe by the fame rule, and to doe, to the uttermoft 
 they are able, the fame thing. 
 
 But the circumfhntialls of Worfhip have a two-fold confide- 
 ration : They are either fuch, as though but circumftar.cts to 
 fome other worfhip, yet have alfo in themfelvcs fome di- 
 vine worfhip, fome fpirituall efficacie , fomething in them 
 to commend our fervice unto God , or to caufe fome pre- 
 fence of God 'with us, or to work us nearer to God, by an 
 efficacie beyond what they have in them of their owne na- 
 tures. As for inftance, Time is a circumftance, but the Lords 
 day hath a worihip in it commending our fervice to God, 
 and an efficacie to bring God to us, and raife us to God: 
 What circum- this not from any naturall efficacie of the time , but from 
 ftamialls of Gods inftitution. . Now in fuch circumftances as thefe, there 
 Worfhip muft on ^ t t0 k uniformity ; for thefe hav, 1 inftkutions for their 
 
 nave inftituti- ° , i-l l. i^ j i i • i 
 
 on and whac rn ^ e j anc * are not at mans hberty to be altered as he thinks 
 hot. bell: in prudence; But there are other circumftances which 
 
 are onely natural! or civill, fubfervicnt to worfhip in a natu- 
 rall or civill way ; They are Converfant about worfhip , but 
 have nothing of worihip in them , but are meerly naturall 
 or civill helps to it. When we worfhip God, we doe fome- 
 thing as men as well as worfhippers ; hence we have need 
 of fome naturall or civill helps. As for inftance, when we 
 meet to worfhip God , we being men as well as Christians, 
 muft have a conveniency of place* to keep us from the wea- 
 ther, 
 
Tl?e Evill of our Times. 1 j 
 
 ther, to know whither to refort; and of time, to know 
 wfidn. 
 
 There mud be order: Many cannot ipeak at once to edifica- 
 tion; modeft and grave carriage is required of us, as afocie- 
 ty of men, meeting about matters of weight. In thefe circum- 
 ftances, and other of thejike nature, there is no worfliip at 
 all, there is no fpirituall efficacie, there are onely naturall or 
 civill helps to us, while we are worfriipping ; therefore for 
 thefe circumftances, humane prudence is fuificient to order 
 them. 
 
 The right underftandine of this rakes away a great prejudice 
 that many have againft luch as defre to keep to Divine In- 
 ftitutions, net^oncly in Subftantials, but in the Circumftan- 
 tia's of Worfliip ; they- think it an unreafunable thing,' that 
 Divine Inftitation fnould be required for every circumftance 
 in Wprfhip ; tl is hath bred a great quarrel! in the Church : 
 and well may it be thought unreasonable, if we required In- 
 ftitutidns for circumftances in Worfliip , which are but natu- 
 ral! cr civ ill helps, and have no worihip at all in them, for 
 that indeed were endltCfe, and a meerc vanity. Certainly Ir> 
 ftitutions 2re to be required onely in things that are raifed 
 be'yo.nd what is in them naturally , in tendring my refpects 
 to God by them, or expecting to draw my heart nearer to 
 God, or God nearer to me in trie uie of them. The contenti- 
 on about Uniformity is much encreafed for want or a right 
 understanding of this difference in the circumftantials of Wor- 
 fliip; did we underlt:nd one another in this, we might foon 
 have Peace as concerning this thing. 
 
 In thefe latter forts of circumftances, we rnuft alfo diftin- 
 guifla. There are fome that muft of necellity be determined, 
 as time and place; it is therefore neceftary, there fliould be 
 an uniformity in thefe, in all the members of every focie'ty 
 refpectively, that they agree to meet in the fame place, at the 
 fame time; naturall ncceflity requires this : but naturall ne- 
 cellity requires not the binding of fey call Churches to Uni- 
 formity in things of this kind. The urging Uniformity be- 
 yond the rule in fuch things, hath in all Ages caufed wofull 
 divifions in the Church. Ettfcbius tells of fitter , Bifhop of 
 Rome, about two hundred yeeres after Chrift, broke off com- 
 munion 
 
16 Heart-diYtJions 
 
 * ■ 
 
 munion from all the Churches of Ada, for not keeping Eafter 
 the fame time he did. The controverfie was not about Eafter, 
 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. There are other naturall civill circumftances, 
 which need not at all be determined ; though there be a li- 
 berty and variety in them , yet order and edification is not 
 hereby hindred. As for inftance, In hearing the Word, one 
 (lands, as Confiantine was wont conftantly to dee, another 
 fits j one is uncovered, another is covered; one hath one kind 
 of garment, another, another; yet no rules of modefty or 
 gravity are broken. Now if any Power fhould violently urge 
 uniformity in fuch like circumftances, and not leave them as 
 Chrift hath done, here they make the neceffity of uniformity 
 a dividing principle, upon thefe foure grounds : 
 
 i. This is aftraitning mens naturall liberties, without (a- 
 tisfying their reafon. 
 
 i. This hath been the in-let to almoft all fuperftitions in 
 the Church; Firft the Pita hath been for decency and order, 
 then there hath been damped a humane inftitution to raifo 
 things higher. 
 
 3. The urging fuch things , when there is no reafon feene 
 in the nature of them , why this rather then that , makes men 
 feare there is fome religious refpecl 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 farre it may yet further be extended. As for 
 the practice of Church-Governours , or civill going beyond 
 
 v*emadmo~ l ^ eir b° un ds» we (hall fpeak to in the third Head. 
 dun iftavarie- I have read of Solyman the great Turk, when he was advi- 
 tat her bar um fed by a Mufhty to compell thofe of diyers Religions in his 
 & florum mi-' Dominions to Mahumetifme, looking out of his window into 
 <£ °ffchiim- h^ Gar den , where there was great variety of flowers and 
 perio' meodi- herbs, faid, As the variety of flowers and herbs feeme very de- 
 verfa fides & lightfnll^ fo the diver fit j of Religions in my Kingdome is ra- 
 rtliyo potitu t „ er nfefufi then burthen f owe , fo be.it thofe who profeffe them 
 ufuiefiquam ^ ve p cacea bij. I am not of his mind for the variety of ftve- 
 amtevivant*' rail Religions, of which further by and by; yet certainly in 
 
 the 
 
9 The EYill of our Times. \y 
 
 the variety ©f the practices of Brethren in fuch things as we 
 are fpeaking of, toned with brotherly love one towards ano- 
 ther, there will be a fweet harmony, when violent urging 
 uniformity in fuch things will caufe a harfh difcord in the 
 Churches. 
 
 When the fore-named Vittor of Rome , with thofe who 
 joyned with him , caufed wofull divifions in the Church by 
 (landing fo much upon uniformity, urging there could be no 
 Peace without it, by it they brake the Peace of the Church. 
 IretiAu* and others in the fame time pleaded for the peace of 
 the Church, to be procured by yeelding to difference of pra- 
 cVce in fuch things, in the name of all the Brethren in France 
 under his charge, he writes to yitfor, and tnofe who joyned 
 with him, and tells them of the variety of practices of di- 
 vers Brethren in times before them , which, was very neare 
 the Apofties times, who yet were at unity one with anothtr. 
 They who were Bithops (Tayes he) before Soter, of that Sea 
 Which now thou governed, as Anicet>u i fiti« i Higinm, Tele- 
 jphortu, Xixtutj were at unitie with them of other Churches, 
 although their obfeivations were various, and Poljcarptts be- 
 ing at Rome in the time of Anicettu, varyed in divers things 
 from him. Although Po/ycarptu had (fayes he) what he did 
 from Uhn the Difciple of our Lord, with whom he convcr- 
 fed, yet would he not perfwade Anicctut to the fame things, 
 but left him to the way of his owne Church, and they com- 
 municated lovingly one with another , and parted in a bi o- 
 therly way. Cannot men walke peaceably in a broad way , 
 though they doe not tread juft in one anothtrs fteps ? What 
 though there be fome diftance in their walke , one towards 
 one fide, the other towards 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 bridge, they muft not take that liberty togoabredth; 
 if they keep not clofe to one anothers fteps, if they ftepat a 
 diftan.e, they may fall into the river. Thus in matters of di- 
 vine worftiip, we muft look to it, that we walk exactly in 
 the fame iups; if there we prcfumeto rake liberty, we may 
 foont fall; but in circmriftances of an infenc ur na;ure, there 
 may be difference without dmfion. Wee muft not here rake 
 
 D upon 
 
1 8 Heart-dhijions 
 
 upon as to be wifer then Chrift. MeUntthon in an Epiftle 
 to feme Brethren of differing minds, (cited by Gerfom Bttct- 
 cum de praci- r us) perfwades to unity thus : Seeing (faith he,) vee agree in the 
 puit articulit ~ r i tt cip a> u Articles of Faith , let us embrace one another with 
 HhMhttcr nos ">»*»*& Uve > tbi ^Jf^ilitHde ana variety of Rights and CV- 
 conJtct 3 c8m?!c- retnonies, (I will adde , fayes Bncerns ) and of EcclefaJficaS 
 HamumQimn- Government 9 ought not to disjojne our minds, 
 tmcmoYe^necfi . ". , 
 
 diffimliitas & vtt-ietas vituum & ceremomarum 3 addam ego & poltti* EccUjtajtic* a 
 dujiirigere debet mentcs nojlras. 
 
 Chap. V. 
 
 The fecond dividing Principle : AH ReV giant are 
 
 to be tolerated. 
 
 i. ATiHis is a divider indeed. There is a great outcry of this, 
 
 The fecond di- j^ w hat lg t h e f CO p e f u ? jt j$ totxafperatemensfpi- 
 
 viding prinq- n - rs ggjijjjfl t k e toleration of any thing. Some think 
 
 there muft needs be a neceflary dependence between tolera- 
 ting fome things conceived errors, and tolerating all things; 
 and if it were not for the feare of the one, there would not 
 be &ch adoe about the other. But I hope 1 fhall clearly {hew 
 there is no fuch dependence; but as this is a dividing princi- 
 ple, that all things (hould be tolerated, fo the oth-r is as 
 truly dividing and falf?, that nothing fhould be tolerated. 
 
 There is nothing makes more ftir amongft us at this day, 
 then this principle of abfeiute liberty in matters of Religion. 
 Conference prefTcs me to fpeak what I fball finde to be the 
 mind of God in this thing : The wantonnefc of mens fpi- 
 rits, their extreme bol'nefle about the matters of God, and 
 Chrift, is fuch, as fliould caufe our hearts to tremble ; fuch 
 horrid blafphemous things are amongft us, owned and pro- 
 fefled with fo much impudence, and their practice ftrengthned 
 by this Principle, That there is to be anabfolute liberty in the 
 things of Religion, that our duty to God, our love to, and 
 care of the preservation of Religion, calls us to fel our fdves 
 againft fuch a falfe, finfull, dangerous diftuibing Principle as 
 this is. 
 
 This Principle is ftrengthoed by two Pofitions ; both 
 
 which 
 
The EVtll of our Times. \n 
 
 which are dividing as well as the Principle it felfe. 
 
 Firft , That Magistrates have nothing to dee with men in 
 the matters of Religion. 
 
 Secondly, Conference is a tender thing, and mutt have li- 
 berty; nothing muft be dene to men, who plead their con- 
 fciences for what they doe. 
 
 Firft, we {hall (hew the principle it felf to be a dividing 
 principle j Then the miftakss in thofe two Aflerrions, that up- 
 hold this principle : As they ftrengthen the principle, To they 
 ftrengthen division. 
 
 The principle is dividing: Tor, 
 
 "Firft, It is abhorring to nature. Is it not an abhorring 
 thing to any mans heart in the world , that men fhould fuf- 
 fer that God to be blafphemed , whom they honour ? and 
 that nothing fhould be done for the retraining any, but to 
 aske theto why they doe fo , and to perfvvade them to doe 
 otherwiie? There hath ever been as great a conteftation a- 
 mongft people about Religion, as about any thing. Exod.%, 
 ■2$,l6. Pharaoh bade Mofes facr 7 fee in the land: But Mofes 
 [aid, It is net meet fo to doe • for we JbaH facrifi.ee the abo- 
 mination of the Egyptians : Lo, /baU we facrifice the abomina- 
 tion of the Egyptians before their eyes , and -will th«y net ftone 
 us ? Though they had leave of the King, yet the people would 
 not endure it. 
 
 Secondly, It is againft the light of Scripture. £>##/. 13.6. 
 If thy brother the fonne of thy mother, or thy fonne , or thy 
 daughter , or the wife of thy bo fame t or thy friend, which is as 
 thine owns foule , entice thee fecretly , faying , Let us got and 
 ferve other gods, which thou haft not knowne , nor thy fathers, 
 ThoH /halt not confent unto him y nor hearken to him ; neither 
 fbaH thine eye pity him, neither /halt thou ft are him , nor con- 
 ceale him : But thou Jhalt furely kill him j thine hand fiaS be 
 firft upon him to put him to death, and afterwards the hand of 
 aU the people. 
 
 Let not any put off this Scripture, faying, This is in the 
 Old Tcftament, but we finde no fuch thing in the Gofpel; 
 for we find the fame thing, almoft the fame words, uf^d in a 
 Prophefie of the times of the Gofpel, Zech, 13.3, In the lat- 
 ter end of the 12. Chapter, it is prophecyed that thofe who 
 
 D a pierced 
 
 1. 
 
20 Heart-diYtfions 
 
 pierced Chrift, Should look upon him, and mourne, &c ha- 
 ving a fpirit of grace tnd fupplication powred upon them. 
 Chap. I 3. I. There /hall now be opened a fount aine for fin and 
 for uncleannejfe, V*r, j . It (ball come to pafe that he that takes 
 upon him to prophefie that his father and hit mother that be- 
 gat him , JhaU fay unto him , Thou (halt not live t for thou 
 jpeak*ft lyes in the name of the Lord : And his father and his 
 mother that begat him , /haH thruft him through when he pro.* 
 phefieth. 
 
 You muft underftand this by that in Deut. The meaning 
 is not that his father or mother Should prefently ruA a knife 
 into him , but that though they begat him , yet they Should 
 • fes the meanes to bring him to condigne punishment, even 
 the taking away his life ; thofe- who were the infiruments of 
 his life, fhould now be the inftrurnents of his death. 
 3. Thirdly, It is a dividing principle, becaufe by it the reines 
 
 are let loofe to all kind of wanronnefle;"and fpirit of oppofi- 
 tion, in the matters of Religion. Men naturally are wanton 
 in nothing more then in the things of Religion ; and corrupt 
 fpirits are bent upon , and plcaied with opposition in thefc 
 things, 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 be nothing 
 to reftraine men from opposing one another in them j the 
 wantonncfle and pride ot mens hearts will carry them forth 
 to infinite jarrings, contentions and divisions. 
 
 If it belaid, Chrift hath left fpirituali meanes to helpe 
 this. 
 
 It is anfwercd , Chrifts fpirituali meanes are to worke in a 
 fpirituali way upon the heart to change it , and fecondarily 
 upon the outward man; while Chri&s meanes are working 
 thus, externall meanes may keep eviil from breaking forth 
 in the outward man ; Chrift hath not left the outward man 
 . at abfolute liberty to doe what it will, till fpirituali meanes 
 be made efTe&nall to the heart , efpecially confidering if you 
 grant this liberty, men may choofe whether any o! thofe 
 fpirituali meanes of Chrift fhould at all come at them. 
 
 The firft pofition that upholds this dividing principle : Ma* 
 gifirates have nothing to dot in the matters of£eligiou t 
 
 It 
 
The Evili of our Times . 2 1 
 
 It rauft be granted, that a Magiftrate is not an Officer of Je- 
 fas Chrift the Mediator in his Mediatory Kingdom* . not arfoffiar 
 
 There is a two-fold government that Chrift hath : Re?n0 Mt dic- 
 
 i . One as he is God cquall with the Facher,together with the tor'b. 
 Father ruling heaven and earth. 
 
 2. Another, as he is God and mao, Mediator, in a peculiar 
 Kingdoms of his that he hath by way of difpenfation from the 
 Father. 
 
 Now the Magiftratc is aa Officer of God, both the Father 
 and the Sonne, in the general! Government of the world. But 
 he is not the Officer of Chrift , in that Kingdoms of his that 
 he hath by way of difpenfation from the Father, that Rtgnttm 
 MedtJtorwm, as Divines c?ll it : No, though he be a Chnftian 
 Mag ftrate,there are no Officers of that, but fuch as are by divine 
 Inftitution fet downe in the Word ; his Chrift ianity doth only 
 adde unto him further ability to execute the work of his Office 
 in a better tranner, it addes no new authority to him : An 
 Infidell Magiftrate converted to Chnftian Religion, is there- 
 by better enabled to performe the duty of his place then be- 
 fore, but he had the fame authority before ; it was his finne, he 
 did not ufe his Authority as now he is able to doe ; though 
 he be a Chriftian who is a Magiftrate, yet the power of his Ma- 
 giftracie belongs to another Kingdome, different from that 
 the fecond p:rfon hath as he is Chrift the Mediator. 
 
 But doth not this then exclude him from the exercife of any Ob). 2, 
 power in the matters of Chriftian Religion? 
 
 No,' for God in the exercife of his-power governing the A»fw. 
 world, hath a fpeciall ayme at the promoting the Kingdome of 
 his Sonne C h r i s t the Mediator : Therefore Magiftrates 
 exereifing this power of God , ought to ayme at thefe ends , 
 that God himfelfeaymes at in the exercife of his owne power, 
 that is , to be ufefull to Chrifts Government in his Churcn, 
 and for the good of his Church : God in all his wayes, from the 
 beginning of the World, hath aymed at the fettir.g 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 r.ot make 
 ufe of their power to this end, when this Kingdome of his 
 Sonne comes to be revealed to them , hee will require it at 
 their hands. 
 
 D 3 The 
 
12 Heart-diYifions 
 
 The power that God inverted Magiftrates withall in mat- 
 ters of Religion in the Old Teftament, is fo full and cleare in 
 that which God gave to the Kings of ludab and Jfr*cl } that to 
 name particulars would almoft make a volume;Ifind many who 
 write about this fubjeft, fpend moft of their ftrength here, but I 
 wholly forbear mentioning inftances in this,becaufe it is granted 
 by all that they had power • but the argument from thence to the 
 power of Magiftrates in the times of theGofpel, prevailes little 
 withthofe who held this Dividing Principle we are nowfpea- 
 kingof. For they tell us that their power was typical! , they 
 in the exercife effuch a power were types of the Kingly power 
 of Chrift , for wee finde glorious promifes of dominion and 
 liability made to Chrifl in the perfons of many of thofe Kings. 
 
 2 . They tell us, that as it is no argument, becaufe Priefts and 
 Levitcshadintimeof the Law power in temporall things, in 
 ordering the affaires of the State ; therefore Minifters fhould 
 have civill authority now : So neither is it an argument, be- 
 caufe Magiftrates had power then in fpirituall things therefore 
 our Magiftratt s (hould have the like now. 
 
 3. They tell ns, that the Church and Common-wealth of 
 the Jewes were mixed in one ; hence to be a ftranger from the 
 Church is exprefled by being a ft ranger from the Common- 
 wealth of Ifrtul, Ephef.2, 12. and therefore their Magiftrates 
 were Church-officers as well as Civill. 
 
 4. That the people of the Jewes were brought up in a more 
 fervile way then Chrilt would have his Church, in the rimes of 
 the Gofpil, brought up in : Compulsion therefore in matters of 
 Religion was more finable to their condition then it is to our 
 Jerufalem which is free. 
 
 5. The whole Church then was bound to be under the fame 
 State-government ; the Lawes of their State were by divine 
 appointment ; their Kings were chofen by God ; but now 
 Chrift chufes his Church out of all Nations of the earth, and 
 leaves them to the feverali Governments, Lawes, Officers of 
 feverall Nat ions for their Civill State. 
 
 I confeffe were there nothing but meerely example's or Lawes 
 from the Old Teftament to confute this dividing Pofition, to 
 an examining eye the argument would hardly be cogent or fa- 
 it tisfaftory, oncly fo farre as there is a coramon reaion and e- 
 
 quity 
 
Tf>e Evill of our Times. 
 
 quify in them, and (o all the j'udicitU binde now as well as they 
 did tht-n. 
 
 2. So farre as the New Ted ament approves of for the times 
 ©f it, what was formerly done in the Old, 
 
 Theftrengthofthe argument froze the power of Magiftrates 
 in the Old "f eilament, ly es in thefe two. 
 
 Firft, there is a common reafon and equity,' what ever the 
 ftrength of fuch kinde of arguing be from one Spirituali Ordi- 
 nance to prove another, yet without ail queftion, it isftrong 
 enough from one Givill Ordinance to prove another, though it 
 be convcrfant about fpirituall things. 
 
 It is the Dictate of Nature, that Magiftrates fhould have fome 
 power in ma'tcrsof Religion. The generality of all people have 
 ever thought it r quail. It hath been ever challenged in all Ka- 
 tiors and Common-wealths. The Heathens would never fufLr 
 :h:.ir gods to be biafphemed, butpuni(hed fuchas were gailty 
 thereof, by the power of the Magistrate. Socrates was put to 
 death for blafpheming their multiplicity of gods. 
 
 Secondly, furely there is a common equity, for there is a ne- 
 ceflity of it as truly now as there was then. I cannot ar- 
 gue the being of Spiritual Ordinances from our need of them, 
 not thus there is fuch an infrituiion , for the Church hath need 
 of it ; but rather thus , I finde it in the Word to be an ir.ftituri- 
 on, and therefore the Church hath need of it. But in natarall 
 or civill things this way of arguing is ftrong enough; there 
 is need of fuch a help , and therefore wee fhould keke to 
 have i:. 
 
 Now furc the need we have of fuch a power, is exceeding 
 great, we were in a moft miferable condition if we had no ex- 
 ternall civill power to reftrainefrom any kindes of blafphemies 
 and fedacecaents, The condition of thejewes, Ohow happy 
 was it in comparifon of ours,, if this were denyed us ! for it 
 any one of theirs did blafphetne God, or feeketo feduce any from 
 feim, they knew what to doe with him t befidesperfwading him 
 tethe contrary ; but if any fhould feeke to feduce the wives of 
 ourbofemes, children of cur bodies, friends as deare to us as 
 our owne live*) into thofe vrayes that we thinke in our con- 
 (ciences will undoe their feules to all eternity , yet wc muft 
 onely defire them they would net doc fo, we muft oncly sdmo- 
 
 nifh, 
 
24 Heart-diVifions 
 
 nim, and feeke to convince them, or reprove theiri, but reftraine 
 them we cannot : If the deliverance of us from the pedagogy "f 
 the Law hath brought us into this condition , our burden is 
 greater in this thing then any that the Law laid upon our fore- 
 fathers. Hath Chrift delivered us from one burden to lay a 
 greater upon us ? Muft we now fee thofe who are dean ft to 
 us drawne into the wayes of eternall dcftruclion , and ftand 
 and looke on, but no Way left to help them,or our felves, unlefle 
 we can perfwade to the contrary ? furely our condition is very 
 fad .* Have we not caufe to fay, Lord let any burthen of the Ce- 
 remoniall Law be laid upon our necks rather then this ? If there 
 were a company of mad men running up and downe the 
 ftreets with knives and fwords in their hands , endeavouring 
 to wiifchiefe and kill all they met with , and we muft do no- 
 thing to reftraine them ; if wee could perfwade them to doe 
 other wife well and good : but that is all wee can doe for 
 helpe ; what a dangerous thing were this? The cafe is the 
 fame, when thofe who are mad with damnable Herefies, run 
 from place to place , feeking to draw all they can from the 
 truth; If we have no meanes of help but arguments, it is ill 
 with us : Surely God hath not put his people into fuch a 
 fad condition as this is, he hath provided better for his peo- 
 ple then thus. 
 
 Thirdly, we finde in the Records of Scripture mention of 
 Heathen Magistrates, who had nothing but the light of nature 
 to guide them, intertfling themfelves in matters of Religion, 
 and this the Holy Ghoft relates in way of commendation of 
 them for this thing. 
 
 The argument from thefe examples cannot be avoide^Jtethat 
 which is taken from the practice of the Kings of Jvdaq? Wee 
 readier* 7. 26. Artaxerxes interpofes his power in matters of 
 Religion, snd Ezra bltflc^ God for it, Whofoever will not doe 
 the Law of thy God and the Law of the King, let judgement kee 
 executed jpeedily upon him : And in the next words Ezra 
 blefles v-od who pur it in the heart of the King by thefe 
 and other meanes, to beautifie his houfe. The making fuch a 
 Law was one notable meanes whereby the Houfe of the Lord 
 cim< 
 
 Tuus alio Ncbttcbddticzzar , Dan, 3. 2g. J make a Decree 
 
 that 
 
Tlie EVill of our Times. 2 < 
 
 that every people, nation and language , whs jpeake any thing 
 Again fi the God cfShadrach, Mejhach, and Abetbiego \ fiafl y t 
 cut in pieces % and their houfes Jhall be made a dung-hill, &c. 
 This the Scripture records as a work of the Kings repen- 
 tance. 
 
 The King of Nineveh, Jonah 3. by the decree or his Prin- 
 ces and Nobles, proclaimes a Fail, and commands every one 
 to cry mightily to God, zr-Atoturne fromhis evi/l way. 
 
 Further, let us fee how the holy Ghoftjultifies this power 
 of the MagiRrate in the times or' the Gofpel : Firft, in the 
 Prophefies of the times of the Gofpei : Secondly, in divers 
 places in the NewTeftament. 
 
 For P^ophefies, The fore-named place Zech. 13. 3. cannot 
 be put off: Efay 49. 23. Kings poaR be thy nurfing fathers ,and 
 jQuecnes thy nurfing mothers. The protection or their civill 
 peace is not fufficient to give them fuch a denomination of 
 nurfing fathers and mothers. 
 
 Bfay 60. 10 The fonnes of grangers flail build up thy walls , 
 and their Kings JbaH minijler unto thee : They fliall not one- 
 ly be favourers of them , but as Kings they (hall minifler to 
 them, even by their power : So Revel. 21. 24. The Kings of 
 the earth jhall bring their glory and honour to the Church : 
 there is fuch a time comming. This furely is more then mecr- 
 ly to protect their outward peace. 
 
 In the New Teftament, Rom. 13.4. He is thy miniftcr for 
 thy good. 1 Pet. 2. 13, [4. Submit your f elves to every ordi- 
 nance of man for the Lords Jake , whether it be to the King as 
 to the fupr erne, or unto Governours, which are fent for the pu- 
 nifhment of eviU doers , and the praife of them that doe weff. 
 Now feeing the Scripture fpeaksthus generally, For thy good, 
 And for the punijhment of eviU doers , and praife of them that 
 doe well, Non dijlinguendum ubi Script ur a non difiinguit, Ex- 
 cept the nature of the thing require , why fhoald we diftin- 
 guifh where the Scripture doth not? 
 
 You will fay , The nature of the thing fpoken of will re- 
 quire that it mult be retrained to thefe things that belong to 
 his cognifance. 
 
 Such a limitation muft of necefllty be granted j therefore 
 
 E ' it 
 
2 5 Hear t-diYi (tons 
 
 it Is true that the Magiftrate cannot command every good 
 thing, nor punilh every eviU ; the abftrufe coirroverfies in 
 Religion come not under the cognifance of a Magiftrate , as 
 a Magiftrate ; onely fuch things as are againft th? rules of 
 common juftice and equity, and the common light of Chrifti- 
 anity, where he is to governe Chriftians, for he is to enjoyn 
 and punifh fuch things onely as if he were not ; the comma- 
 city of people which fets him up, ought to enjoy ne and pu»- 
 nifh, for he hath his power from them: But of this more in 
 the next Principle. 
 
 If you fhall fay, But thofe Scriptures fpeaking of Civill 
 Magistrate*, we muft underftand them to be meant onely in 
 civill things. 
 
 The Magiftrate hath his appellation civill, becaufe the power 
 that he? exercifes is civill , the things that he doe are civill; 
 he cannot doe the works of a Church-officer , by all the power 
 he hath, as ad minifter Sacraments, and the like; but this hin- 
 ders not the ufcofhis civill power, and the doing cfexternall 
 tfts upon the outward man, fubfervknt to fpirituall good ; in- 
 deed what he doth, hath not any fpirituall efficacie in it, for 
 then it were worftiip. Though he cannot work in a fpirituall 
 way upon mans foule, by his power, it is not an ordinance 
 fet apart by God to that end , yet he may by the cxercife of 
 his power upon the outward rain , reftraine it from the ex- 
 ternall act of evill, or bring it to an extcrmll good ; his po- 
 wer ftjll that he exercifes is civil], yet ordered to the help of 
 fpirituall good, either rtmovexdo prehlfantia, or applicant me- 
 dia externa, or cohlbendo a mal* externa • removing outward 
 things that hindered, applying outward meancs, or keeping 
 from outward evils. YVhatfoever Commandement requires 
 any duty, requires us to make ufe of all thing? that may helpe 
 us to the performance of that duty; if there beany civill, na- 
 turall, fpirituall helps, we are bound to make ufe of all. Onely 
 here lyes the great doubt, Whether hath God appointed the ufe 
 oftheMagiftratts power to be a help to the things of Religion? 
 Hath God made this to bean ordinance for the fpiritur.il good 
 of people ? That it is by God an ordinance for their civill good, 
 is plaine out of thofe Scriptures before mentioned ; but how 
 
 doth 
 
Tlie EViU of our Ttmes. 27 
 
 dnth it appeare that ever God intended it to be an ordinance for 
 theirfpirituallgcod ? 
 
 What naturalntfle there k in any thing,it hsth it from God/or Anfrt, 
 nature isGods woi k, it there be a naturalnefle in it to work upon 
 the outward man, for the furtherance of fpirituall good; this is 
 from Go^l : if I fhculd ufe it to work upon the inward man expe- 
 cting a fpiritual! tfficrcie, then I make it an ordinance to my felf, 
 andfinagainft Cod, preiuming to put more in a creature of hi>*, 
 then it was appointed to. In this confifted the evill of Ceremo- 
 nies, they were uled m a fpirituall way , to work upon the heart 
 of man, by vertue ofth.it institution that man put upon them, be- 
 yond what God in their natural power ever put into them. 
 
 But how can naturall and externall things be helps to things 
 fpirituall and divine? 
 
 • Any mans rcafon, yea fenfe may tell him, that the taking away Anfa. 
 externall hindrances, and the putting upon externall ufe of di- 
 vers things, may keep from much evill, and further much good 
 that is fpirituall and divine ; though it cannot reach to the fpiri- 
 tualnefle and the divineneffe of th :t good, yet it reaches to the ex- 
 ternall a&icn, without which that divine and fpirituall good 
 cannot be. 
 
 Wherefore feeing the New Ttftament fers out the power of 
 Magiftrates, and requires fubmiflion to them in ftJchgenerall 
 tei mes ; from this we may draw fuch a conclusion, Therefore the 
 L^rd intended to leave Chriftians for their fubjeclion to Magi- 
 ftrates to the light of nature, and to the equity of thg general! 
 rules that were in Scripture before-time ; if God fliould hy 3 
 Ye are Christians, fee you do not part with tfut liberty Chnft 
 hath purchafed for you; we may give this account,Loid we found 
 in thy word that once thou didft make ufe of the power of Ms- 
 giftmrcs in the matters ot Religion; and in the NewTcftament, 
 therewas nothing revealed to forbkUhek power in them; hay 
 Lord thou toldit us th-.re,that thcu nadir appointed them for our 
 good, and to be atorrourto evill works tn the gcncrall; from 
 thence we gathered that in our yeelding to their power, it was 
 thy will we fhould make ufe of tnofe generail rules in Scripture 
 we found before the times oftheGofpd, and of the light of na- 
 ture. Being aifo perfwadsd it was thy mind vvc fhould make ufe 
 
 E 2 of 
 
28 Heart-divijions 
 
 of ill the naturall helps We could for our fpirituall advantage, & 
 we found it recorded in thy Word that thou didft allow of the 
 exercife of fuch power in the things of Religion, even to thofe 
 who had onely rhc light of nature to guide them, and being the 
 ufe of it reached onely to the outward man, wcdid not fee a ne- 
 cefiity of a fpeciall inftitution for this,kno wing what naturalnes 
 it had in it, to be an externall help was put into it by thy felfe, 
 therefore we made ufe of it. God will accept of this account. 
 Addc yet a Confideration or two. 
 i . When the Apoftles were convented before Civil Authority 
 about matters of Religion, wenevtrfinde that they pleaded for 
 < themfelves, You have no power to meddle with us in the 
 things of Religion, they belong tojefus Chrift onely who is 
 our King, and to that government he hath fet in his Church • 
 No, their plea was onely the juftnefle of their caufe, that what 
 they profeiled and preached was the truth of God, they did it in 
 obedience to God. 
 
 2, If all men be bound to improve all the abilities, gifts, ta- 
 lents they have, for the propagation of the Gofpel, the Masi- 
 ftrates are bound to improve thofe which are peculiar to them; 
 If a man hath more wiidome then others, or a greater efrate, or 
 more friends, he is to make ufe of all thefe for helps to the fur- 
 therance of Religion ; if then a man hath more power then o- 
 thers, he is to improve that likewife, not onely by countenan- 
 cing whatheconceivethtoberight, but by all other meanes ac- 
 cording to the dictates ofReafon, not forbid by Scripture. 
 Si ideo dice tar But we have ofcen heard that ofTertuSian urged, If it be there-. 
 eoronari licerc,fore [aid it i& lawfull becaufe the Scripture doth not forbid, it is 
 quia, nonpchi- therefore unlawful! becattfe the Scripture doth not command. 
 i ea -reZ7Tb^ An f- 1 ^ the matters of Gods worfhip this rule is to be urged,but 
 1w ideo corona- not in matters civil or naturall, though in their way fubfervicnt 
 ri non licce, to worfhip, there R'. afon may guide very far. 
 quia saiptura g ut y 0U w jh f av . What ? will you then make the Magiftrate 
 
 Tertuf dc co- a J ui § e * n ali caut " cs °* * Reii g ion ? he ma y be a wicked man, a 
 i-on.milk. C ° Heathen, and yet a true Magiftrate. 
 
 Anf. Whatfoever he be,yet he may be a Judge in matters of f acl, 
 and fo fkrre as Reafon may goe in matters of right; he may 
 judge whether you doe not goe againit your owne principles, 
 
 either 
 
 
Tl?e Evill of our Times. 29 
 
 either in your profeflion, acts of worfhip, or in the.wrongyou 
 doc to your brother ; yet, he may judge whether your very 
 principles be not contrary to the common light or the know- 
 ledge of God, that God hath given to men, and to the rules of 
 humane juftice. A Magiftrate who is not skillfull in Phyficke 
 or Navigation » yet he may judge Phyfitians and Mariners, if 
 they wrong others in their way . 
 
 Ch a p. VI. 
 
 Thefecond Fojition, Con/dene; U a tender thing, and mush 
 not bee medled with. 
 
 CErtainly Confcience is a very tender thing ; and as men muft 
 take heed how they offer violence to their owne confeien- 
 ces, fo to the confeiences cf others ; It is fuch a thing as is not 
 in fubjcction to any creature in Heaven or earth, onelytoGod 
 hirnfelfe. Gerard reports out of the Hiftories of France, of a 
 King or Navarre, writing to his Nobles, uled this exprefiion, 
 The rule over confeiences and fouls is left to God alone ; And of a 
 King ot Folonia, who was wont frequently to fay, That God anmAS foli 
 had refer ved three things to hirnfelfe ; I. To make few e thing Bcoreliftum. 
 of nothing : a. To know things future : 3. To rule over confei- _, . - ~ : , 
 ence. Maximilian the fecond ufed to fay, There was no tyran- (,} refer vaffi- ex. 
 nj more intcllerable then to feeke to rule over confeiences. Hen- whilo liquid 
 ry the ihird, King ot France, as the laft pangs of death car* facire^futma 
 ried him into another world, had this fpeech, Learn of me that C ar ??& **?/'*■ 
 fiety is a duty of man unto God, over which worldly force hath } 
 nofower; this was fpoken in the fame Chamber where the 
 Counccll was held about that) fatall Bartholmew day , in * v * w * e f e 
 the yeere, 1572. : uUaaWmm 
 
 But for all this , the Devill muftnot bee let alone, though quam cenfeien- 
 he be got into mens confeiences, God hath appointed no City tiis dom'mari 
 of refuge for him ; if he flyes to mens confeiences, as leak did velle - 
 to the homes of the Altar, he muft be fetched from thence, or 
 fain upon there. Something may be done to men to keep them 
 
 E3' . from 
 
 lotmnatum in 
 
^ Heart-diVifions 
 
 from evill, md to reduce them,riotwithftanding the pica of 
 their confeienees. 
 
 But what may be done to a man in fuch a cafe ? 
 
 Firft, any man thatpleades his confeience, may be required 
 
 to give an account of his confeience; it is not enough for him 
 
 manchat pleads to ^ ki s confeience puts him upon fuch a thing, or keepes him 
 
 his cor. cicncc. j^^ ^^ a thing; hee muft give an account of the grounds 
 
 upon which his confeience goes. 
 
 The Word requires us to give an account to every man of 
 that hope that is in us , if he requires it in a due way ; we are 
 bound togive noefToice neither to the JewnorGentile : It 
 is againft the light of nature, that men in a fociety fhould doe 
 things of which they neede give no account to any whatfo- 
 ever. 
 2. Secondly, due enquiry is to be made, whether the D^vill 
 
 be indeed in the confeience, it may be you (hall finde him in 
 fome other roome of thcfoule, onely he pretends to that as his 
 fan&uary, hoping to efcape better there then any where elfe ; if 
 he fhould be found in a mans will, he thinkes he fhould bee 
 foon hunted out with violence , hee could not fcape there ; 
 but he hopes men will dealemore tenderly with confeience ; 
 therefore either thither he will get, or at leaft he will give it 
 out he is got in there, hoping you will enquire after him no 
 further, when it is given out he hath taken refuge there, as a 
 Malefactor fearched after; it may be he is lurking in fome houfe 
 not f arre from you ; but that you may either not fearch, or ceafe 
 fearching ; he caufes it to be given out, that he is got into fome 
 ftrong Caftle, or fome ether Countrey where there is lite It hope 
 to come at him. 
 §**$• But how {hall it be known, whether the Devill be in a mans 
 
 confeience or not ? Confeience is an inward roomc, who can 
 fee into it, what, orwh© is there? 
 Anfw. It is a very hard thing togive a judgement, butthefe notes 
 
 may help us much in difcerning. 
 *• Firft, if I fee a mans owne private intereft is much engaged in 
 
 what he pretends confeience for, this may be enough to raife 
 fufpition, though it can be no determining rule ; for a man 
 may in fome things have his confeience put him upon that 
 
 where 
 
7l?e Ev'xll of our Ttmes. 3 1 
 
 where there is much of his owne intercft ; but this brings 
 him under much fufpition, if the thing be not exceeding cleare 
 to the view of every mtn. 
 
 Secondly, if in the courfc of a mans life , he appeares not 2. 
 
 to be much under the command of his confeience, but can take 
 liberty as he pleafes ; if indeed a man in the generall courfc 
 of hisjife appeares to be very conscientious; wee had need 
 take heed how we meddle with fuch t man in a way of oppo- . 
 fition, except the evill wee fee now in him be very cleare and 
 grofo; but that man, who in the common courfe of his life, 
 can trifle with his confeience, hath deprived himfelfe of the 
 benefit of this pica, as a man may forfeit the benefit of his 
 free-dome in the City, by mifdemeanour; fo the benefit that 
 other wife might be had of fuch a plea may bs fprfeited by fuch 
 loofeneffo of Lfe. 
 
 Thirdly, when the account a man gives, cannot in any ra- 3. 
 
 tionallway be judged fuch, giving allowance to all his weak- 
 ness, asfnould probably mif-ieadhim fo groflelyJ,j as is ap- 
 parent he is mif-led. Wee mull: grant, that thofe may be rea- 
 l'ons to one which are not to another ; but when they appeare 
 fo groflo, as after all allowance to weaknciTcs, they csnnot in 
 any common undemanding reach to fuch a concluiion, wee 
 may stieaft fufpectvery much, that the cvill of this man lyes 
 not in his confeience, but forne where elfe ; yet wee ihould 
 not doe well to be too hafty and violent with fuch men j it may 
 be a man for a while may be fo over-powred, that he is not 
 able to render a rationall account of his wayes, but waite a , 
 while, and deale with him tenderly in love ; confiderhisper- 
 fonall difabilities, his temptations, give him all the allowance 
 you can; ifonetneanesprevaiienot, toihewhimhiserrour,try 
 another ; if at one time you doe no good upon him, fee what 
 may be done at another ; confider, is it not poffible, that even 
 fuch weake things may appeare to the confeience of a man that 
 has io many weakneffes, and lyes under £0 many temptations, 
 to be for the prefcnt fuch grounds, as he cannot without finne 
 deny ; and if {o, you had need deale tenderly with fuch a man, 
 except the groflenefleofthe evill requires feverity. 
 ' rearthiy, if a man be proud and turbulent in his carriage, by 4. 
 
 7 that 
 
2i Heart-diYtfions 
 
 that you may know the Dcvill is rather in the will then in 
 theconfcience; though an erroneous confcience may caufe one 
 to hold faft an errour, yet it does not put upon proud, fcornfull 
 turbulent behaviour : When a man , by reafon of his confci- 
 ence (it may be the weaknefleofit) differs from his brethren, 
 he had need carry xhimfelfe with all humility, and meekneffe, and 
 felf-denyallin all other things; he {hould be willing to be a 
 fcrvant to every man, in what lawfully he may, that thereby 
 he may fhew to all, that it is not from any wilfulnefle, but 
 meerly the tendernefle of his confcience, that he cannot come 
 off to that, which his brethren can doe> whom yet hee reve- 
 rences, and in his carriage towards them, Ihewes that he yet 
 efteemes them his betters; but if a man that is weake, very 
 much beneath others in parts and graces, (hall carry himfelfe 
 high, imperious, contemning and vilifying thofe who differ 
 from him, and be contentious with them : There is great rea- 
 fon to thinke, that the corruption is in the will rather then any 
 where clfe ; if there (hould bee feme confcience yet in thefe 
 men, their heart- d tempers may juftly forfeit their right of 
 pleading their confeiences. Thofe who oppofe them, if they 
 doe it in a chrifrian way, may j uftifie what they do before God ; 
 if God (hould call them to an account, and fay, why did you 
 deale fo with fuch men who profeflld they were put upon what 
 they held and did, by their confeiences ^ if they can anfwer 
 thus, Lord thou kno weft we were willing to have dealt with 
 them in all tendernefle, if we could have feenconfcientiouihefle 
 in their carriage ; but we faw nothing but fcornfulneffe, pride, 
 imperioufnefle, turbulencie, conceitednefle, we could fee no- 
 thing of the Spirit of Jesus Christ acting them in 
 their way 5 this their carriage perfwaded us, that the finful- 
 fulnefle was got rather into their wills then their confei- 
 ences. 
 
 Fiftly, when a man is not willing to makeufe of meanei to 
 informe his confcience , not of thofe meanes that are not a- 
 gainft his owne principles , but goes on peremptorily and 
 fteutly : Surely, when wee fee many of our Brethren diffe- 
 ring from us, our refpect to them (hould gaine fo much at lead 
 from us, that if therq be any meanes left unufed, for the further 
 
 trying 
 
Tl?e EYitt of our Times. ?* 
 
 trying our opinions or informing our judgements , wee 
 fhouid make ufe of that meanes, a confeientious heart will 
 doe fo. 
 
 The fat note add<d, will feale up all ; when a man by rea- ^ 
 fon or Scripture is fo put to it, as he muft either renounce his 
 errour, orflye from fome of his owne principles, he will ra- 
 ther deny his principles then yeeld himfelfe convinced of his 
 errour; yea, when thofe principles arc of great moment. 
 The mm that doth thus, isthemanfpokenof Titus 3. 11. that 
 is aoTcwT*xfi7& , condemned of himfelfe* Ah Heretic Rafter 
 the ftr ft and fecond admonition rejett, becaufe he u felfe- condem- 
 ned j wee muft not re jc& every man that erres in every little 
 thing, no not after two or three admonitions, that was a prela- 
 ticall, tyrannicall rule, but he muft be an Heretick, and erring 
 fo grofMy as he is felfe-cond^mncd in his errour, and fuch a 
 man fuffcrs not for his confeienee, when he is rejected, but for 
 finning againft his confeienee. 
 
 But who can know when a man is condemned of him- £*e$. 
 fclfe? the judgement of a mans owne confeienee is a fecret 
 thing. 
 
 This is the ftrength of this hold the Devill gets into, he thinks Anfw. 
 hegetsiodeepe, that you cannot get to it tofinde himout,and 
 as tor Gods dilpleafure who knows their confciences.thefe raen 
 Will venture thaf . But by this Scripture Tit, j. it is cleare, that 
 a mans confeienee may be fo farre lecn into, as there may be a 
 judgement paffed upon a man , that he is a felfe-condenaned 
 man : To what purpofe otherwife ferves this Scripture ? it is 
 not like this Heretick would acknowledge that he was felfe- 
 condemned, butyettheApoftle makes this the ground why he 
 (hould be rejected • Ag if he fhouid fay, You fee be will goe a- 
 gainft his own principles, againft what his confeienee tells him 
 is truth, meerly to maintaine a wicked Herefie that he is in- 
 fected withall ♦ let him therefore pltad what hee will, re- 
 ject him , for his owne confeienee condemnes him , and 
 G o d is greater then his Confeienee , and knowes all 
 things. 
 
 The third thing that is to be done to a man who pleades his 3* 
 confeienee for evill, is, the great fnare and danger hee brings 
 hjailelfe into, is to bf dtciared to him, that by giving way to 
 
 F let 
 
2^ Heart-divijions 
 
 let evill into his confcieice, he puts- himfelfe into fuch* condi- 
 tion, as whatfoverhe doth, he muft needs finne againftGod, 
 fo long as he holds his errour : Evill gets into the conferences 
 of many very tafily , becaufc they thinke the dictates of their 
 conferees will be fufficient to bcare them out in what they 
 confccntm er- doe; but they ate deceived, for an erroneous Confcience docs 
 ronctnon obii- not binde, you finne notvvithftanding your confcience bids you 
 g*t- doe it • and if yon gee againft this erroneous confcience, you 
 
 finne too ; what a Deferable fnare is this ? you had need loofce 
 to your felves then, and take heed what you let into your con- 
 
 a The fourth thing, is to charge him, and if it be in a matter 
 
 of confequence, to adjure him in the Name of God, (who is tfie 
 fearcherof the hearts of men, and will Judge them at the great 
 day accordingly,) that he deales phinely and finctrcly, not 
 to dare to put a pretence noon that which hee knowes his 
 confcience cannot jqftifie him in ; if there be indeed any con- 
 fcicntioufnefle in the man, this will ftartle him. . . 
 
 e But it may be this will not prevaile, wherefore in the firth 
 
 place , whatfoever a man holds, tflbugh his conference be ne- 
 ver fo much taken with it, yet if it cannot ftand with the pow- 
 er of godlineffe, but deftroyes if, if this man be in a chriftian 
 fociety after all means ufedto reduce him, if heftill perfeveres 
 in it, he is, notwithftinding his confcience, to be call out ot 
 the fociety of the Saints; this is not alittle matter, if a man 
 hath any confcience in him, it cannot but be a dreadfull thing to 
 him : If poyfon be got into a gltfle, and you cannot wafc it 
 our, the poyfon and glafle too is to be throwne into thcfinke : 
 Such a man as this is, with the confcience that he hath, it to 
 be throwne upon the dunghill. If a T'%^1 rt u 
 cuts himfelfe eff from the myfticall body of Chrift, the Church 
 may cut him off from his vifible ; he hath forfeited his Church- 
 
 oriviled^cs. 
 
 Sixth, If the errour with the profeffion of it be deftruftive to 
 the State, and he cannot be reclaimed ; he may hkewife bee 
 cut off from it, ©r at leaft deprived of the pnviledges or it, 
 and benefits by it , notwithftanding his plea of confcience. 
 This juftifift the cutting off Jeltaes and Pnefts, who teach 
 people that the Crowne is at the difpofeofanyforraign power, 
 
 6, 
 
T\n EVtll of our Times. ' 2 < 
 
 by which alfo fubje&s may be freed from their Allcgeance. 
 
 A Reverend Divine of ours , in a Treitife upon the powring m«*. cotton. 
 
 out of the feven vials, interprets the turning of the Rivers 
 
 into blood ; the execution of juftice even to blood upon the 
 
 Romifta EmifTaries , the Jefuites md Priefts, who come 
 
 from the See of Rome, to take people efffrom their Alle- 
 
 geince. 
 
 Seventhly, what ever pretence of confeience a man hath, yet - 
 this cannot excufe him. in any matter of apparent in juftice 
 done to his brother in his eftate or goods : As fuppofe a man 
 pleads confeience in the point of communitie of goods , ytt 
 if he take away his neighbours goods by violence , his con- 
 feience cannot deliver him from the ftroke of juftice. Tfae 
 Papifts pretend confeience for their murthers, for the Cathc- 
 like csufe, but this delivers them not out of the hands of 
 juftice; if a man pleads confeience that he is bound to marry 
 snore wivis then one, and the like. 
 
 Eighthly, a man may bring himfelfe under both Civill and g, 
 
 Eccltfiafticall fword, not onely for finnes deftructiveand in- 
 jurious to our brother, but for finnes againft God, if they be 
 alfo againft the light of nature, as blafphemy and grofle ido- 
 latry : Though the Sunne be downe, if you allow your fer- 
 vant a candle to work ordinary work by, and he put it out, 
 he cannot plead he could not work, becaufe it was darke' : Man 
 at firft had Sun-light to worke by, but our Sunne is downe, yet 
 we have the candle of the light of nature ; if wee finne againft 
 that, our darknefle can be no plea for us ; and if he be a profefled 
 Chriftian, and finnes againft the common light of Chriftianity, 
 which hee cannot but fee, except hee willmut his eyes, hee 
 is to be dealt with ss a man that finnes againft the light of 
 Nature. 
 
 Though fuch as are not Chriftians cannot by violence be com- <j, 
 pelled to profeffe Chriftian Religion, yet notwithstanding any 
 plea of their confcience,they may be reftrained,and that by vio- 
 lence, if other means will not do it, from an open blafpheming 
 Chrift, and the Scriptures, or doing any a&s of any open disho- 
 nour to them ; ad;s of open dishonour to God done by any 
 whomfoever, as they are abominable, fo fuch as have loved God 
 and Chrift, have accounted them unfuflcrable. 
 
 F 1 Ifup* 
 
3 6 Heart-divijtons 
 
 I fuppofe you have heard or read that notable (lory we have in 
 the Bookof Martyrs,of one Gardiner t though we undertake not 
 to j uftifie his pra&icc as allowable in an ordinary way, he being 
 but a private man, yet there were little queftion to be made of 
 it had he been a Magistrate : He being a Merchant in Portu- 
 gal feeing the Cardinall offering the Hoaft > though it were 
 in the prefence of the King and his Nobles , yet he runnes 
 to him and matches it out of his hand, and throwes it under 
 his feet ; if the King himfelfe had done this, who would have 
 condemned it? 
 
 10. io. Notwithstanding any mans confeience he may be kept 
 
 from endangering the falvation of others, no mans conscience 
 can fet him at liberty to hart others. 
 
 M. *£er, thofe whoftrengthen others in dangerous foule-dam- 
 
 ning piincipks maybe taken from them, the light of Nature 
 teaches it. 
 
 **• In fome cafes, a private man may himfelfe ufe violence to 
 
 reftraine men from cvill; if a man mould come to feduce my 
 wife, orchilde, in a matter I know will endanger their foules, 
 if I could have no help by the Magiftrate, I might if I had pow- 
 er keepe him off ; And what I might doe by mine owne 
 ftrengih, in cafe there were no Magiftratc, I may call in the 
 helpe of a Magistrate to doe for me, when there is a Magi- 
 ftrate. 
 ObjeSl. But you will fay, you fpeake all this while of the reftraint 
 of men from dangerous grolTe evrls; bat what if the evils be 
 of lefTe momenr, can there be nothing done to men for the re- 
 ftraining them from &ch ? 
 
 Anfw. ^ cS > a man ma y ^ e P ut t0 ^ ofne treuble in thofe wayes of 
 
 j, evill, that his conference puts him upon, fo farre as totake off 
 
 the wantonneflTe of his Ipirir and the neglect of meanes : In 
 times of liberty there is very great wantonnefTe inmtns fpi- 
 1 rits ; they ftmd as in an equall balhnce to receive truth or 
 
 errour j every little thing cifts the balla ice in many mens 
 fpirits, as intereft in a friuid , rfti-eme from fuch men of re- 
 pute in fome, mothers the credit they conceive there is in be- 
 ing able to fpeake further ro a bufuufle then other men, to 
 have a further infight into it then others, and a thoutand the 
 like; now tohdp againft fuch temptations, it there be fome 
 
 troubje 
 
The Evill of our Times. J7 
 
 trouble laid m the way, of that which is appsrently evill, fo 
 as men flnall fee there is fomething to be fuffercd in that 
 way ; if there be no more graines of trouble then may helpe 
 againft this wantonncfTe and neglect of meanes, I fee no rea- 
 fon why any fhould be offended at this ; indeed if there be a 
 miftakc, ar,d the trouble be put into the wroag fcale, if it be 
 laid in the way of truth, let thefinne be upon thofe who da*e 
 venture upon their iniftakes ; or if fo much bee put into the 
 fcale as will not ballance ooely againft wantormeffe and neg- 
 lect of meanes, but will be a fore temptation to decline the 
 truth, and rather embrace that which is evill, then to endure 
 fo much trouble j this is very difpleaiing to God : If a man 
 be afleep at a Sermon, his friead may pull his hand, yea hee 
 will not be offended though he give him a nip perhaps, but 
 if hee fhould ltrike him with his ftaffcon the head , fo as to 
 make the blood come, or cut his fkfh with his knife, this 
 would not be borne. 
 
 One ftepl think miy be gone farther. Suppofe a man be *4« 
 not wanton, but ferious , and neglects no meanes to informe 
 his confeience, and yet he cannot yceld, whatfhallbe done to 
 fuck a man ? 
 
 Though fuch a man fhould be dealt with in much tender- Anfw. 
 refle and love , yet in fuch things as by his weakneffe hee 
 makes himfelfe lefle ferviceable to the Common-wealth or 
 Church, then other men, who have more ftrength ; he may 
 be denyed fome privikdges and benefits that are granted to 
 others. I initance in that opinion of fome Anabapnfts, who 
 deny the lawfulneffe efWarre; fuppofe their confidences after 
 much ftrioufrefle in the ufe of meanes, cannot be fatisfyed ; yet 
 feeing by this error of theirs they are made leffe ukfullinthe 
 State then others, they fhould not think it much though they 
 be denyed many priviledges and accommodations that are 
 granted to others, who venture their lives for the prefervati- 
 on of the State. If a mans body be weak, he cannot help it, 
 yet by it he is not fo ufefull as others, why fhould he think 
 much trut he hath not whatfoever others by ftrcngth are able 
 to attaiuetor* S'appofe a eaan fhould have fuch a principle in 
 his confciacce, that the King hath an abfolute arbitrary power; 
 though it be his confeience , yet by it he is difinabled froia 
 
 F 3 imploy- 
 
3 8 Heart-dhijions 
 
 imployment and preferment in places ef truft. So for tha 
 Church , fuppofe the government of it by Prelats had been 
 lawfull, (which now we know was not) there hid been no 
 evill in denying to thofe who in confcience could not fub- 
 mit to it, their preferments of Deanries and Prebends, and 
 the like. 
 
 But left what I fay in this {hould be abufed, you muft un- 
 derhand this denyallof places of profit or honour to men, be- 
 ciufe of that which their conferences will not fuffer them 
 to yeeld to, onely fuch places, as the tendernefTe of their 
 confeiences in fuch a point makes them unfit to manage , if 
 becatife their confeiences differ from you in one thing, yen will 
 take advantage againft them in other things that have no de- 
 pendance upon that wherein they differ from ycu , and make 
 them fuffer in thofe things too, you now (to fay no worie) 
 begin to grow nesre to away ot perfceution and tyrannic over 
 your brethren, which Chrift is difpleafed with. We account-: 
 ed it in theBiihops not neare, but come up to tyrannic and 
 perfecution , when they would not fuffcr fuch as could not 
 conferme to their Church discipline and ceremonies, not k> 
 much as to teach children the Grammar , or to practice Phy- 
 lick, or to preach Chrift in places where there was no prea- 
 ching, but people lived in darkntfTe, perifning for want or 
 knowledge. What depend ance had thtfe things upon their dis- 
 cipline and Ceremonies, fuppofing they had been right ? Yes, 
 they would foment their errours by this meanes. 
 Anfw t But feeing there was no dependance betweene their errors, 
 
 (if you will call them fo ) and thefe things, to deny the Church 
 and Common-wealth the benefit of the gifts and graces of 
 men , upon fuch 3 pretence that they will abufe their liber- 
 ty , wee thought it was hard dealing, yea no leffe then per- 
 fecution. 
 
 Suppofeaman differs from his brethren in point of Church- 
 Difcipiine, muft not this man have a place in an Army there- 
 fore £ Thcugh he fees not the reafon of fuch a Difcipline in 
 the Church, yetGodhathendued him withafpirit of valour, 
 andheundcrftands what Military Difcipline meanes; mull: he 
 not have a place in a Colledge to teach youth Logick and Phiio- 
 fophy? rnay he not preach Jefus Chrift to poore ignorant crea- 
 tures, 
 
Tl?e Evill of our Times . J p 
 
 tures ? if you feare he will divulge his opinions, furely fome 
 other ccurfe may be taken whereby he may fuffer as much as 
 fuch a fault comes to ; bat therefore to deprive Church and 
 State ©f what abilities God has given him, which might be ve- 
 ry uferiilltothem, and that before any fuch fault is committed, 
 for feare it may be committed, the fofteft word I have to ex- 
 preffe my felfe againft this, is , It is very bard dealing with your 
 Brethren. 
 
 I have now gone to the uttermoft line I can in Hie wing wh^ 
 is to be done to a man that pleads hisconfeience in things which 
 we conceive are not right : I would now /"peak a word or two, 
 to men who have to deale with their brethrens confeiences, 
 and then to thofe who plead their confeiences for their free- 
 dome.- 
 
 Tothefirft. Let thofe who have to deale with mens confei- j. 
 
 ences, firft take heed th:y dot not viline and Height mens con- Thofe who arc 
 fciences, dee not fcorne at the plea of their confeiences, What, to deal; with 
 this is your confeience, your confeience forfooth will not fuffer mens co ^f n " 
 
 , i tr \ /• i /■ »• i • / c - s i mult DC 
 
 you. Woe to them who offend one ofthefe little ones ; it were bet- tender- hearted. 
 
 ter that a mil-(lone were hanged about his neck , &n£ he were 
 caft into the bottome of the fea t Mat. 1 8. 6. it is his confeience, 
 and perhaps betttr informed then thine, and more tender; thou 
 had it may be a corrupt confeience, thy confeience is broke by 
 thy finning againft it, or otherwife it is loofe or benumoied , 
 no quicknefle in it, thou canltf wallow down greater matters, • 
 
 therefore thou wendereft at thofe who arefo nice cenfeienced, 
 whoftand upon finall matters; what if at the great day Chrift: 
 (hall owne thefe to be truly conscientious, and honour them 
 for obeying the voyce of their confeiences in fmall things , 
 for not daring to offend them in any thing, where wilt thou 
 appeare ? what is like to become of thee then ? Or if their 
 confeiences be weak, not rightly informed, yet Chrift expedts 
 thou fhouldft feek to heale, to ftrengthen them, not to jeere 
 and fcorne them ; that fearfulnefle of theirs to offend Chrift, • 
 
 though in the particular they may be miftaken , fhall be ac- 
 cepted, when thy boldnefle and venteroufnefle in taking thy 
 liberty fhall 3ppeare to be thy folly. 
 
 2.Take heed in your dealings with fuch , you make them not a. 
 
 fufFermore then Chrift would have them (ufFer; doc not abufe 
 
 your 
 
40 Heart-divifions 
 
 your power over them,fo as to caufe them to complaine juilly to 
 God of confcienooppreflion ; Confciencc-opprefiion is the 
 moft fearfull opprcflion ; of all thecrycs in the world, tht cryes 
 caufcd by it come up moitfwiftly to God. When an opprcfied 
 Thcmoane of foule mall get alone, and make his moane to God, Oh Lord, 
 a true confei- thou who knowcfl the ftcrets of all hearts, thou knowefi the de- 
 encious mau to p res f m y j~ CH i e i„ fright nejfe to knew thy will ; / can freely 
 ' and comfortably dppeale to thee, Thouknoweft what a fad affli* 
 
 tlion it u to me that my judgement Jhould be different from my 
 brethrens , whofe parts and graces 1 priz* farre beyond mine 
 owne. Thou k*oweJl alfo there is no meanes for further Rtfor- 
 mation , but 1 have been willing to make ufe of it as 1 was able, 
 and what ever other help thou Jhalt make k»owne to me , 1 am 
 ready to make ufe of it t that 1 may not be led afide into error: 
 and if thou wile be pleafed to reveale thy mind further to me , 
 1 am ready to fubmit to it, J Jhould account it a greater hap* 
 pincfjc then all the comforts in the world can afford, to know 
 ■what thy mind is, in fuch and fuch things ; but Lord , as jet 
 J cannot doe this thing, except 1 fkould finne again ft thee • thou 
 knoweft it : yet thou knoweft alfo that I defers to wall^ humbly 
 and peaceably with my brethren, and in all meeknejfe, fubmiffe- 
 nejfe, and quietneffe of Jpirit, together with all diligence, 1 will 
 wait tiS thou Jhalt further reveale thy mind to me. But Lord, 
 in the meane time 1 find rigid dealing from my brethren ; their 
 Jpirit s are imbittered , their Jpeeches are hard, their wayes to- 
 wards mi are harjh, yea Lord there is violence in them ; Lord 
 thou kpowefl my Jpirit is not fuch as to need any fuch carriage 
 of my brethren ttwards me ; 1 am not confeiom to my felfe ( no 
 not when 1 fet my felfe moft: folemnly in thy prefence) efjlif- 
 nejfe, wilfulnejfe in mj way ; the leaft beame of light from thee, 
 would prefently tftrne my Jpirit what way thou weuldfl have it 
 goe : Such a moane to God weuld prove a fadder bufinefle a- 
 gainft fuch as (hall occafion it, then if fuch men had ftrength 
 • and fpkitf to anfwer bitterneffe, harfhneff', and violence, with 
 
 bitternefle, harfhncfl?,and violence. 
 i. Let me alfo on the other fide fpeak to them who plead their 
 
 Dircftions to confcier.ee . 
 
 them who plead p j^ take heed you reft not in this as an empty plea, fetting 
 c« * r ° n aCn it as a B ul wark againft any thing that fhaU be to faid you : Why, 
 
 it 
 
T?;e Evill of our Times . a x 
 
 it is my confcience, and who hath ro doe with my confcience ? 
 and (o think you need look no farther, nor give any other ac- 
 count to your Brethren then this : This is to abufe your con- 
 fcience, and the indulgence of God, andtherefpe<5t he would 
 have men (hew to the coniciencesofhis people ; this is a hard- 
 ning confcience againft the truth, no true tendemtfle of it. 
 
 Secondly ,If Confcience be fuch a thing as none muft have the 
 power over it but God ,fuch a thing wherein thou haft to deale 
 fo much with God, thou hadft need keep it very clean $ it is above 
 all creatures, next to God, take heed of defiling it, oh keep it 
 pure : Undeane confeiences are good enough to proftrate to 
 men, but confeiences referved for God need be kept unfpotted 
 and very cleane. Doves love white houfes, the holy Ghoft loves 
 a pure confcience. 
 
 Thirdly, Thou wilt have none to command thy confcience , 
 let confcience then command thee] if thou wilt rebell againft 
 thy confcience, itisjuftwithGodtofufrermento tyrannize o^ 
 ver thy confcience. When you complaine of men feeking to have 
 power over your confeiences, lay your hand upon your heart, 
 and fay, Have not I rebelled againft my confcience ? I have re- 
 fitted the power of it over me , juft therefore it is that others 
 ftiould feek to bring it under their power. 
 
 Cha p. VII. 
 
 They wh$*re for a Congregational! way, do§ not hold abfolute li- 
 berty for all Religions. 
 
 BUt for all that hath been fsid, Are there not yet a fort of 
 men, who though they would colour over things, and put 
 faire gloffes upon their opinions and waves, faying they would 
 not have fuch an abfolute liberty as to have ali Religions dif- 
 fered, yet doe they not come neare this in their tenets and pra- - 
 (k\k* Doe not Men in a Congregationall way take away all 
 Ecclefiafticall meaaes that fhould hinder fuch an ablblateilber- Cengregatfc- 
 tv as this/ for they held, every congregation hath foleCharch na J l meI * char- 
 power within it kite , and they are not tyed to give any ac- f a n^J 
 count to others, bijt rnegrly in an arbitrary way, will not this ons, ' l 
 
 G jbring 
 
42 Heart-divifions 
 
 ■■''■■ " - | M ■ I ■■—.■■■ ■ ii I I III 
 
 bring in a toleration of all Religions, and a very Anarchy ? ' 
 Anfyt. FMt, I know none holds this, and how farre men in a con- 
 
 gregational! way are from it, (hall appeare prefently. 
 
 In the clearing of this thing, I friall nbtargue for one fide or 
 other, I (hall onely fhew you that there is tfi tfecTk 3s much 
 meanest© prevent or fubdue error, hcrefie, fcf.ifme intht- con- 
 grcgationall way, (which you call by another namej as there is 
 in what way, other Brethren endeavour to hold forth. I ana not 
 heretoplead whatis right, what is wrong, but onely to fhew 
 you the difference is not great, fofarre as concemes this thing;" 
 what one holds, the fame the other holds in fc&&; if this be 
 done with clearneffe, then the great oat-cry againft that way 
 as fomenting divifions by opening a gap to all kind of liberty, 
 will I hope be (tilled, and your hearts in fome meafure fatis- 
 fyed. I ctmFeffe were it as many of you are made to beleevc, 
 that,that wsy gives liberty, or atleaft hath no help againft all 
 errors and herefies, it muft be acknowledged it were a means 
 of mod fcarfull divifions, and in no cafe to be tolerated. But cer- 
 tainly you will find it farre otherwife. This Argument I am 
 now about, f namely, how farre Brethren agree in a matter 
 of fo great moment , and in that which they arc by fome 
 thought mod to difagree in, and their difagreement moft fea- 
 red, "as a matter of dangerous confequence ) I know cannot 
 be an unpkafing argument to you, alrhough we cannot be ig- 
 norant that there is a generation of men that are vexed when 
 they heare how ncare their brethren come to them in way of 
 agreement, it ferves more for their turnesto have the diihnce 
 wide, they would keep open the wounds, yea widen them, but 
 God forbid there (hould be fuch a fpirit in you. 
 
 Wheiefore for your help in this thing, thtfe two things are 
 tobepremifed. 
 
 Firft, that the onely way the Church hath to keep downe er- 
 rors or herefies Is fpirituill; as for other means they are extrin- 
 fecall to the Church ; this all acknowledge : as for fubje&ion 
 to the Magiftrate if he pleafes to interpofe, to that both they 
 and wemuftyeeld. 
 
 Secondly, thy vertue of fpiritual power works not upon the 
 outward man, but by its prevailing upon conference ; therefore 
 fo far as men are conscientious, fo far it works,and no farther. 
 
 Now 
 
Tf?e Evill of our Times . 4? 
 
 Now then fee what difference there is in the Congregational! 
 way from the Presbyterian , for the prevailing with mens 
 confciences, to reduce to the truth thofe who goe aftray 
 from it. 
 
 Firft, Thofe in the Congregational! may acknowledge that 1. 
 
 they are bound in conference to give account of their wayes to 
 the Churches about them, or to any other who Qiall require itj 
 this not in an arbitrary way, but as a duty that they owe to God 
 and man. 
 
 Secondly, they acknowledge that Synods of other Minifters a, 
 
 and Elders about them are an ordinance of Jefus Chrift for the 
 helping the Church againft errors, fchifmes, and fcandals. 
 
 Thirdly, that t he fe Synods may by the power they have from 3* 
 Chrift admonifh men or Churches in his name, when they fee 
 evils continuing in, or growing upon the Church j and their ad- 
 monitions carry with them the authority of Jcfus Chrift. 
 
 Fourthly, as there (hall be caufe, they may declare men or 4* 
 
 Churches to be fubverters of the faith; or other wife according to 
 the nature of the offence, to fhame them before all the Churches 
 about them. 
 
 Fiftly, they may by a folemne acT in the nime of Jefus Chrift 5* 
 
 refufe any further communion with them,till they repent. 
 
 Sixtly, they may declare, andthatalfo in the name of Chrift, £• 
 
 that thefe erring people or Churches, are not to be received into 
 fellow (hip with any the Churches of Chrift, nor to have commu- 
 nion one with another in the ordinances of Chrift. Now all 
 this being done in Chrifts name , is this nothing to prevails with 
 confeience ? 
 
 You will fay, What if they care not for all this ? 
 
 That is as if you fliould fay, What if they be not confeisntious ? Anfw , 
 Whtt if nothing can prevaile with confeience ? 
 
 I demand, what can any Church power doe more to works 
 apon mens conferences for the reducing them from evill ? 
 
 You wjllfay, They may doe all this with more authority then 
 the Congregaronall way will allow. . 
 
 We need not contend about the word Authority : But, how Anfw* 
 much higher is any acl of" su'fcority in the Church, then for the 
 Officers of Chrift to a& in the name of Chritt ? 
 
 G a If 
 
44 Heart-divijions 
 
 If you fay , Private Brethren way admonifh , tnd declare 
 in the Name of Chrift. 
 
 This is more then if any private Brethren fhould do the 
 fame thing ; for a Synod is a folemn Ordinance of Chrift j 
 and the Elders are to be looked on as the Officers of J i s u s 
 Christ. 
 
 But our Brethren fay, There is one meaneS more in their 
 way then the Congregationall way hath, that is, if the fix for- 
 mer will not work, then Synods may deliver to Satan. 
 
 In this very thing lyes the very knot of the controvert, be- 
 tween thofe who are for the Presbyteriall, and thofe who are 
 for the congregationall way , in reference to the matter in 
 hand, namely ,the meanes to,reducing from, or keeping oat er- 
 rours and herefies from the Church, in this lyes the dividing 
 bufinefTe ; But I befeech you confider at what a pttrMum wee 
 divide here, and judge whether the caufe of divifion in this thing 
 be fo great as there can be no help, and whether if an evill 
 fpirit prevaile not amongft us, we may not j'oyne ; Tor, 
 
 Firft, confider, what is there in this delivering to Satan ? 
 which is a feventh thing that our Brethren thinke may hope- 
 fully prevaile with mens confeiences , when the fix former 
 cannot. 
 
 Yes, fay they , for by this they are put out of the King- 
 dome of C h r i st into the Kingdome of Satan, and this 
 w:ll terrific* 
 
 This putting out of ChriflsKingdome eiud be underftood, 
 cUve non crr*nte % if the Synod judges right, not otherwile; 
 Ye?, this is granted by all. 
 
 Then conuder, whether this be not done before, and that 
 with an authority of Chnft by thofe former fix things ; for 
 Hereticall Congregations, or perfons are judged and declared 
 in a folemne ordinance, by theOfticers of Chrift gathered to- 
 gether in his Name, to be fuch as have no right to any Church- 
 ordinance, to have no communion with any of the Chur- 
 ches of Chrift : Now if this judgement bee right, are not 
 fxh perfons or Congregations put out of the Kingdome of 
 Christ, and put under the power of Sathan confo- 
 quently ? 
 
 But 
 
The EVtll of our Times. 45 
 
 But they are not formally and juridically delivered to ObjeB. 
 Satan. 
 
 What ? (hall we ftill divide, as to cfevourc one aether, for Anfw. 
 formality and juridically , when thefc termes are rot at all in 
 Scripture, feeing wee agree in the fubftance cf the thing , 
 which may as really and fully preyaile with conscientious 
 men, as if formality were obferved ? efpecially , if wee con- 
 fider, 
 
 Secondly , that it is a great qucflion amongft our Brethren, 
 whether this traditio Satarsa were not Apoftolicall, peculiar 
 to the power or ApofUes , fo as ordinary Elders had it not, 
 and if it prove to, then non-communion will prove the utmoft 
 cenfure the Church now hath. 
 
 But thirdly, if forne brethren rife to a feventh degree, and 
 others ftay at fix, which yet have fuch a power over confei- 
 ence , th>t it thty prevaile not, the fevrnth is no way likely 
 to prevaile: Why fhould not the ApoRles rule quia us all, 
 PhU. 3. 15, 16. whereunto we have have already attained, let 
 us walke by the fame rule, if in any thing you be other wife 
 minded, God will revcale even this unto you ; if wee have 
 attained but to fix, and our brethren have attained to feven, 
 let us walk together lovingly to the fix; if God (hall after re- 
 veale the feventh ( we will promifc to pray and ftudy in the mean 
 t itne) we fhal walk with them in that aifo : why mull it needs be 
 now urged with violence, fo zs to divide elfe ? and although we 
 hold not the feventh, yet there is an ingredient in th? fixt, that 
 hath in it the ftrength of the feventh ? For wherein lyes the 
 ftrength of the feventh above the reft ? is it net in this ? that 
 it is thelaft meanes Chrift hath appointed in his Church to 
 w T ork upon the heart , this coniideration hath much ter- 
 rcur in it ; Now thole in the Congregational! way, fay, that 
 this is fully in the fixt, wherefore that is as terrible to their 
 consciences as the feventh can be, to the confcienccs of our 
 brethren, and that upon the fame ground. 
 
 And confider now, my Brethren, whether the Congregati- 
 onall way be fuch, as if it be differed, there will be no helps 
 toreduGean etringorhereticall Church, but all Religions, Ar- 
 rianifme, Mafaumetifme , any thing mull bee differed. Surely 
 men doc not deale fairely, in raifing fuch migkty accufations 
 
 G 3 upon 
 
4<5 Heart-divijions 
 
 uponfuch poore and wcakc grounds; this great afperfion and 
 huge out-cry, that thefemen would have all religions fuffered, 
 and in their way, there is no help againft any Hereticall Con- 
 gregations, moulders and vanifhes away before you 1 
 
 Let no man yet fay, All this that hath becne faid is no- 
 thing. 
 
 If you be confeientious who heare them fay fo, your own 
 breafts muft needs fuggeft an Anfwec ; furely thefc things 
 would bee very much to mee , to prevaile with my confer- 
 ence. 
 
 But what if Congregations refute to give account of their 
 waves ? what if they will not (hew fo much confeientiouf- 
 nefle, as to regard admonitions, declaring againft them, with- 
 drawing communion from them ? 
 Anfw, So we may fay, what if they will not regard your delivering 
 
 them up to Satan, but will goe on ftill ? 
 
 You will fay then , you will complaine to the Magiftrate, 
 his power muft come in to affift, to make them regard what 
 the Church doth. 
 Anfvif. But now you have no further help from any intrinfecall pow- 
 
 er the Church hath ; and as for fubjec4ion fo the Magi- 
 ftrate, there we are upon equall ground, if he will interpole, 
 he may afliU and fecond thefentence of judging men fubver- 
 ters cf faith, of withdrawing communion from them in 
 the one , as well as the fentence of giving men up to Sa- 
 tan in the other ; and wee muft ftol bee fubjedt here to 
 fuffer what is ir.flicled , if wee cannot doe what is reqai* 
 red ; onely we doe not goe fo farre as fome doe , in this on« 
 thing, whereas they lay a Law upon the confidences of Magi- 
 strates, that they are bound to affift with their power the De- 
 crees of the Church, taking cogni i ance onely of the faft of the 
 Church, that they have thus decreed, not enquiring into the na- 
 ' ture of the things, wee dire not lay any fuch bond upon the 
 Magiftrates contcience. 
 
 But fay, that he is to aflift the Church both upon the know- 
 ledge of what the Church hath done, and the knowledge of the 
 nature of the thing, feeing every private man hath this power, 
 to be judge of his owne adfc, it were a great mifery uponthofe 
 \yho have power over men, to be denyed this power. 
 
 If 
 
Hie EYdl of our Times. 47 
 
 Ifitfhallbefaid, Butfurely they doe not agree fo farre, they 
 doe not come up to thefe fix things mentioned. To that I an- 
 fvver, I doe not in the(c deliver onely mineowne judgement, 
 but by what I know of the judgements of all thoie Brethren 
 with whom I lure occafion to converfe by conference both 
 before and fincc; I ftand charged to make it good to be their 
 judgements alfo ; yea , it hath been both theirs and mine for 
 divers yeares, even then when we never thought to have en- 
 joyed our owne Land againe; and if it be fo, then let the Lord 
 bee judge between? us and our.Brethren, for thofe lowd and 
 grievous ouf-cryes there hath been againft us in this thing. 
 
 But if the difference be fo little, why doe they not come 
 id? 
 
 We come as farre as we have light to guide us, we dare 
 not flep one ftep in the darkc ; if we doe, we fhall certainly 
 fall into finne ; whatfocver tlfe wee fall into, what ever the 
 thing bs to others, it would be our finne, if there were no other 
 reafon, but becaufe we venture in the darke. We fayle up to our 
 Brethren as farre as we can fee the Line of Truth, and beyond it ; 
 we dare not venture in the leaft. 
 
 The controverfie is not about little or great trouble, or in- 
 convenience ; if it were, fuch a charge might well make us 
 blufh, the inconvenience or trouble is little, yet a few men will 
 not yeeld to their Brethren, who are many/or peace fake ; but 
 the controverfie is about finne ; now whether that be little 
 or great, the difference cannot but remaine, if one part fhall 
 urge upon another that which to them is finne, as to acknow- 
 ledge any one thing to be a power of Chrift, which he cannot 
 fee Chrift hath owned in his word, muft needs be ; therefore 
 the way to peace, is not the neceflity of comming up one to 
 another, becaufe the thing is little, but the loving,and peaceable, 
 and brotherly carriage of one towards another , becaufe the 
 difference is but fmall. 
 
 Chap, 
 
48 Heart-diYifions 
 
 Chap. VIII. 
 
 The third dividing Prmciple u> That nothing which is conceived 
 to be evitl, U to be fuffered. 
 
 THis is the other extreame ; fome thinke all things fhould 
 be fuffered, and they are loofe andcaufe divifions on the 
 one hand; others thinke nothing is to be fuffered, andthefe tre 
 rigid, and caufe divifions on the other hand ; If any thing be 
 conceived evill, either in opinion or prafrifc, if inftru&ions and 
 perfwafions cannot reforme, there muft bee meanes ufed to 
 compell ; This is a harfk and a fowre Principle, a dtfturbing 
 Principle to Churches and States, to mankind. This Principle 
 feldorac prevailes with any but thofe who have got power in- 
 to their hands, or hope to get it. This muft needs be a dividing 
 Principle, 
 
 . Tirft , becaufe of the infinite variety of mens apprehenfions 
 
 about what is good or evill, fcarce three men agree any long 
 time in their apprehenfions of fome things to be evill; if then 
 nothing that is conceived to be evill muft be fuffered , there 
 muft needes bee continuall oppofition betweene man and 
 man. 
 
 a. This fubjects the generality of men to fuffer for many things 
 
 which they can fee no evill in, but are perl waded is good ; this 
 raifes an animofity againft thofe by whom they fuffer; though 
 a man can fub/eel: his body and eftate to another, he cannot 
 fubjeft bis reafon to another : In the common wayes of ju- 
 ftice men are punifhed for thofe things , which if they bee 
 guilty of , they cannot but acknowledge themfelves to bee 
 worthy of punifhment, as in Theft , Murther, Drunkenneffe, 
 &c. And for the fad they are tryed in fuch a way, as they can- 
 net but acknowledge is fit in reafon to be fubjecled to; and 
 therefore, though they fuffer much , yet they will yeeld to it 
 without difturbance. 
 
 But if this principle prevailes, every man alnsoft is made 
 iyable to punifn meat for thoufands of things that hee can fee 
 na reafon why he fhould be puniflaed : It is very hard to bring 
 mens fpirits to yeeld in fuch things. 
 
 But 
 
The Evtll of our Times. 4^ 
 
 But you will fay, Miy not men be punUhedfor things that 
 they fee no reafon why they fliould be puniftied ? for many 
 Malefactors may eafily efcape thus; guilt will quickly blind 
 men, they will fee no reafon why they fhould be punilhed. 
 
 It is not what men fay they fee no reafon for, or what it may jlnfw, 
 be they indeed fee no reafon for ; but what men cannot fee rea- 
 fon for, though they fhould bend their undcrftandings and 
 ftrength to the uttermoft- yea, what the generality of man- 
 kinde, and of that community of which a man is, cannot pof- 
 fibly fee reafon for,it is impoflible for the generality of mankind, 
 and the community of any Church or State, though they fhould 
 be never fo diligent to finde out what is good , and what is 
 evill; yet to bs able toundcrftand every thing that is evill, to 
 befo. 
 
 If you will have lawes made againft all things, that fnch- as 
 are in authority conceive to be evill, then you muftgive them 
 power to judge, notondy by the rules of common juftice and 
 equity, and punifh for the breach of them, but by the appre- 
 henfions that their owne raifed parts (hall fuggeft unto them, 
 and to punifh men for not being raifed to that height of un- 
 derftanding themfclves have ; but this power is more then is 
 fit to be given to any men upon earth. This would bring ty- 
 ranny both into State and Church. 
 
 Forfiirft, from whence is the rife of all Civill Power that I. 
 
 any man, or fociety of men, are invefted with ? is it not from The civil Ma * 
 the generality of the men , over whom they have power ? g u ft -j£ cs not to 
 Is it not the power which they themfelves had, and which they {J-™ t htt!7 
 might have kept amongft themfelves? For who can lay, that evill. 
 a Democracy is a finfull Government in it f elf ? True ; God 
 eftablifhes it upon particular men by his Ordinance, after it is 
 given to them by the people ; but the firft rife is from them ; 
 tnd if fo, then they fhould make no Law to bring thofe men 
 tinder punifhraent, who gave them their power, but fucha Law 
 as thefe men may poffibly come to underftand , to be equall 
 and juft, for they aft their power; and it muft be fuppofed, 
 that they never intended to give a power beyond this. Thofe 
 who give power, may limit power ; they may give part to 
 ©ne, part to another; they may limit the matter about which 
 
 H the 
 
jo ffleart-diYifions 
 
 the power (hall be exercifed, it (hill goe fo farrc, and no fur- 
 ther ; the utmoft limits ctnnot goe beyond thefe rules of jii- 
 ftice which they are capable to understand. Hence it is, that 
 all men in our Law, arc tryed Per fsres, by their Peeres, be- 
 caufe it is to bee fuppofed , that they are to be accounted of- 
 fenders, and to be punifhed ; onely fo as thofe who are equall 
 with themfelves fhall judge them worthy j and this likewife if 
 the reafon that Courts are in publike, no man is to be (hut out, 
 becaufe all men that will may behold the tryall, and j uftifie 
 the proceedings of Juftice againft offenders : It mufl: needs be 
 fup poled then, that the rules by which the Judges goe, mufl 
 be the rules of common equity and juftice , that all men may 
 underftand ; beyond what thefe rules will reach to, the Ci- 
 vill State is not to punifh , not every thing that men of 
 deepe judgements , and ftrong parts , may apprehend to bee 
 evill. 
 
 The power of the Church likewife extends not to the pu- 
 nilhment of every thing, that either may by the Governours 
 of it, bee conceived to bee evill, or that is indeed? evill. 
 As the rife of the Civill power fhewes, that onely fuch things 
 are to be punifli^d by it, as are againft the common rules of 
 Juftice and Equity ; fo the rife or Church power will (hew, 
 that onely fuch things as arc againft common ruks, fuch 
 things as fome way or other appeare to be againft conviction, 
 and are obfeinattly perfifted in , are by Church cenfure to bee 
 punifhed. 
 
 The nfe of Church power is indeed different f om 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 Gover- 
 nours in the State arifes from the people, and they act their 
 power that the Common- wealth gives to them : But the Go- 
 vernours of the Church, have not their power iiom the Mem- 
 bers of the Church, but fromChrift; neither dot&ey 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 invtfted with the Power of 
 Jefus Chri'i, they exercife his power, and doe act in his Name, 
 
 - in the name of the Church. 
 
 You 
 
I. 
 
 The By ill of our Times. j 1 
 
 Yon will fay, feeing the Church chufeth their Officers as well 
 is the Commonwealth theirs : How doth it appearc , that 
 the Officers of the Church, doe not exercife the power of the 
 Church, as well as the Officers of the Common- wealth, the 
 power of the Common-wealth ? 
 
 Thefe two things ftiew the difference clearely. A»fw 
 
 V'utt, The Officers of the Common- wealth can doe nothing 
 by their power, but that wbichthe Common-wealth may doe 
 without them, if they were not; they might have kept their 
 Government in a Democracy, and if they had pleafed, done any 
 aft ©f power by a major vote : But it if not fo in the Church; 
 if the Church be without Officers, they cannot doe that which 
 belongs to Officers to doe, they can have no Sacraments a- 
 mongftthem, neither can they have any Spirkuall jfurifdiclion 
 exercifed amongft them ; onely brotherly admonition , and 
 with-drawing from fuch as walke diforderly, for their own 
 prefervation. 
 
 Secondly, the Members of the Church cannot limit the pow- a. 
 er of their Officers, fo as the Common-wealth may the power 
 of theirs; but if once a man be chofen to be an Officer in tho 
 Church, all that power that ever any in that office had fince 
 Chrifistime, in any Church in all the chriftian world, ©r ever 
 can have to the comming of Chrifi againe, falls upon him : If 
 a man be chofen a Paftor, he hath as full power as ever any 
 Paftor had upon the face of the earth, or can have by any Pa- 
 ftorall power : The Church cannot limit him, and fay. You 
 (Kail be a Paftor for fuch ends and purpofes, bHt no further : 
 The fame may be faid of the ruling, none upon earth ever has!, 
 or can have more power of ruling , then this man 
 who is chofen into that office. It is not thus in the State, 
 all Kings have not the like power , in fonae countries Kingly 
 power reacheth fo farre , in others further, according to the 
 variety of the Lawes of the countries, the agreements between 
 them and the people : all Dukes, all States, all Parliaments have- 
 not the fame power. 
 
 Now then, the rife of the power of Church-governours ri- 
 ling from Jefus Chrift, and they doing what they doe in the 
 Name of Chrift, therefore they cannot pusifli any evill be; 
 yond what Chrift would have puni&ed. 
 
 H i You 
 
52 Heart-dhijions 
 
 You will fay, What evils would Cbrift hire punifhed, and 
 what not ? 
 
 Anfrv. Chrift would hsven© evill puniflied that is repented of ; if 
 
 it be a knowne evill, then it muft be repented of particularly; 
 if it be a finne of ignorance, Chrift forgives it upon a gene- 
 rail repsntance,althoughamanfhouldnever be convinced of it 
 all his dayes j Yet, fayes Chrift, I difcharge him of all thefc, 
 fuppofing the rife of his ignorance be not fome wiifull neg- 
 lect : But if it be a finne committed through wilfulnefle , or 
 continued in ©bftinately ; then, fayes Chrift t I will have this 
 man fmart for fuck an offence ; now comes in the power of 
 the Church-officers, to doe in the Name of Chrift what he* 
 would have done : But if they gee further, then they cxtr- 
 cife a tyrannicall power , if they will punifh every thing 
 which they conceive to be evill, whether committed through 
 ignorance and weakneffe, or wilfulnefle and obftinacie, in this 
 they take upon them a higher power of pun ifoiiag then Chrift 
 ( according to the tenor of the Gofpell) exercifes. For my 
 part, fayes Chrift, I goe but thus farre with my power ; If I 
 Ue any of my Church finne through weakneflfe and ignorance, 
 labouring to underftand and doe my will, and mourning that 
 they know no more, they doe no better, I will paffe by all - 3 but 
 if any fhallappeare wiifull and obftinate, I will deale feverely 
 withfuchaone. 
 
 If you fay , If men have meines of knowledge and ftrength,' 
 and yet continue ignorant and weake, Should not fuch be dealt 
 with as wil'ull and obftinate ? 
 
 Anfa. No, fayes Chrift, I doe not goe by any fuch rule, for I have 
 revealed xny will in my Word, I labour by my Spirit and Mi- 
 oifters,to convince men, yet I fee after all meanes I ufe, there 
 are many , who meerly through their weaknefie are not con- 
 vinced, I pitty them, I deale gently with them, I pardon them. 
 Thofe then who will goe further, they will puniili for every 
 evill ; and if they ufe meanes to convince them, and they bee 
 not convinced, they will judge them obftinate, and proceed 
 again ft them accordingly ■ thefe challenge and exercife not tha 
 power of Chrift, but Antichrift. If Chrift fliould deale fo with 
 them, as they deale with their Brethren, it would gee illwitft 
 them: if Chrift fhould fay, waitfoever I fee evill in you, I 
 
 will 
 
The EviU of our Times. 53 
 
 will not fufferit in you ; if you are ignorant notwithstanding 
 meanes ©flight, I will deale with you as wilfull and obftinate, 
 and never leave inflicting puniftiment upon you, till you be con- 
 vinced, and doe reforme ; could any of you ftand before Chrift 
 dealing thus with you? Take heed of exerciftng that power o- 
 ver your Brethren, (and that inChrifts name) that you would 
 not have Chrift exercife over you. 
 
 Both the Civill State and Church mafl- take us as we are fain 
 from that integrity of our firft creation, not as we came firft 
 out of Gods hands: God the Creator may (indeed) gunifhus 
 for not knowing or doing what is our duty to know or doe, 
 becaufe he once made us perfect ; but Man muft not doe fo, 
 Man muft deale with his fellow-creatures as men imperfect; 
 one man cannot require of another that perfection not onelyof 
 heart, butofexternailconverfation, that God may, yea God- 
 man our Mediator looks upon us in aftate of imperfecl:ion,anci 
 deales with us accordingly, and thus he would have all doe who 
 have to deale with his people in his name. 
 
 But you faid bJore, All things muft not be fuffered ; now you 
 fay, Soma things muft be fuffered : Tell us then, what muft not, 
 and what muft. 
 
 I am ptrfwaded moftof youyeeld to thefalfneffe of both thefc 
 dividing principles ; you verily beleeve all things muft not be 
 fuflfered, and yet you think it were too harih to affirme that no- 
 thing is to be fuffered ; onely here lyes the difficulty, what muft, 
 and what muft not befuffered. This hath been the unhappines 
 of pleading for toleration of any thing, yea of the very menti- 
 on of it, that men prefently cry out, and fay we would have 
 everything tolerated. 
 
 I confefle it is very hard to cut here right in thejoynt; were 
 I fure that none would blame or oppofe what I fhall deliver in 
 this j but thofe who are willing to intereffe themfelvcs in fiich 
 a knotty bufiriefle as this is, and to be helpful! to us in the un- 
 derstanding how to untye fuch a knot, what ever fuch oppofers 
 fhould prove other wife, I fhould not feare them for being too 
 numerous. 
 
 What I have, I (hall prefent unto you. 
 
 H 3 Chap. 
 
^4 Heart-divifeons 
 
 Chap. IX. 
 
 Rules ti know in vrktt things we 4re f bctre with 
 our Brethren, 
 
 fjlrft, though men be knownetoerre in j'udgemcnrinthingi 
 JT not ftmdamentall nor deftm&ive , yet if after fuch know- 
 ledge of them, they would keep their judgements to themfelves, 
 fo as not to hurt others , or difturb the peace j moft men of 
 moderate fpirits, if not all, hold that fuch men are not to be 
 punifoed either by Church or State : But though this beyetl- 
 ded to, ytt the practices of many are againft it, they have 
 wayes to draw forth mens judgements , though they would 
 conceale them , and when they have drawne them forth they 
 make them fuffer for their judgements thcfe 3. wayes. 
 Waycsto draw Firft, by requiring men to iubfcribe to things which they 
 forch mens fufpeel: are againft their judgements; they invent Articles, 
 judgements , w hich if put to them they know will pinch them, and draw 
 kce° themto ^ ort ^ l ^ e " Judgements, which when they come to know, they 
 themfcives. 10 m *^ e ^ em as Arf ic^* of Accufation againft them. Surely fuch 
 dealings as thcfe are very harfh. 
 
 But you will fay, Bleffed be God we hope we have done with 
 forcing men to fubferibe. 
 
 Anfw oc * § rant ^^ w ® nevcr mfi ddle w i fn an T ^ing anfwers- 
 
 ble to that tyrannic j heretofore we groaned under the draw- 
 ing out mens judgements , and then the puni&ing them for 
 them. 
 • . Secondly, if fuch things be put into oathes, which though a 
 
 *" man fhould not hold in every claufe, yet he may be godly ,and 
 a good fubj'ect, and urge fuch oathes with violence under penal- 
 ty, what is this buttopunilh a man for his j'udgement, though 
 he would keep it to himfelfe ? 
 '3« Thirdly, by propounding Queftionsto men, when they come 
 
 to the choice of, or admiffion to any place of preferment, 
 to draw forth their judgements , fuch queftions as concerae 
 not at all the qualification of men to fuch places, and then de- 
 ny them thofephces, either beeaufe^they are unwilling to an- 
 swer > or if you will needs have them anfwer, they difcover 
 
 their 
 
The EVill of our Times. 55 
 
 their judgements different from yours, is not this to make 
 men fuffer for their judgements, though they would live peace- 
 ably , keeping them to themfelves ? Here is not that fuffering 
 of Brethren tf at Christ would have. 
 
 Secondly, In things controverfall and doubtful! amengftgod- a» 
 
 ly and peaceable men, though there fhould be a declaration 
 of difference of judgement, and fome different practice, yet 
 there is to be a forbearance of compulfory violence ; we muft 
 not be to one another in fuch things as thefeare, asthatGyant 
 we read of , who laid upon a bed all he took, and thofe who 
 were too long, he cut them even with his bed, and fuch as were 
 too Chort, he (tretched them out to thelength of it. Verily this 
 is cruelty, God hath not made men all of a length nor height; 
 mens parts, gifts, graces differ ; mens tempers , apprehenfions, 
 educations are various, and if there be no furTering one another 
 in things notcleare, all the world m.uft needs be quarrelling, 
 there will be ftrengthning interefts, ridings and oppofings one 
 another continually, except not.oncly mens bodies and elhtes, 
 but their Yery foules alfo be brought under fordid fhvery. 
 
 Our Brethren of Scotland writing againft the tyrannie of Pre- 
 ls:s, when they were under it, in thxt.Book, entituled, En- 
 gliftj and Popijh Ceremonies , have this piffage : If the error of 
 Confcienee be about things unnece far y, then it u tuiior pars,*/;* 
 fare ft and [af eft way, no: to urge men to doe that which in their 
 confidences they condemne. And the Miniftcrs of the Proreftant 
 Churches in France, giving their judgements, De pace inter 
 Euangelkos p'oenranda, How Peace amongtt the Prottftantsa itaque capita 
 in Germanie may be had,fet forth by Duraus, fay tfeus : (*)Let ™£ ££* 
 aS matters controverfall be brought into fuch a certaine rnodeU^^ d(Lm ^ wm ^ 
 as may give fat Uf action to both parties ; and that if if be pejjtble, Ucendpiantur] 
 framed out of the very wer»s of Scripture : and let nomanreejuire qua ntrifofa- 
 any thing el/e of his brother. Zanch . in pracep. 4. hath this no- ffi"? £Jt 
 • table fptech : Q>) That which 1 fay , (iayes hej » dMgentlj .££ ^..^ fa 
 to be obferved, that thofe who would ftir up Prince/ to have *H p er i poffit) cm- 
 people. Kinrdemes, Common-wealths,- whtch (not overthrowing text a , nemo a 
 r r * fratre quic 
 
 qutm prate.-ea txigat. (b) z(l hsc quod duo diiigtnUr tbftrvanfam $ui tistores funt pin- 
 cip.'bas ut omnes Mi populi, regno, respubJic* 3 o,it* atiqua in rejundamenta.tamtn religion;; 
 nonconvellentts ab ipfis Aijj'entwnt i daMnentuY harefeos,excludantur ab amic'tia, pfUantur a 
 fnibm/i certe nee fuis principibtcf^necEcdefia Chrifi bate confulunt. 
 
 the 
 
5 6 Heart-divijions 
 
 the Fundamentals of Religion, differ f rem them in any thing) 
 ۤndemned of hcrefie , excluded from friend/hip,, driven out of 
 their territories ', thefe are no friends, fayes he, either to their Prin- 
 ces, or to the Church of Chrift. 
 
 Many think they doe great fcrvice to Chrift, the Church and 
 State, if they can ft ir up Magistrates to fuppreffe whatfoever they 
 conceive are errors ; it may be their hearts are upright in the 
 maine, they ayme at peace, but certainly they caufe much di- 
 fturbance in Church and State. 
 
 Bifhop Davenant in a little Book, entituled, Hie Exhort** 
 tion to brotherly love amengft Churches , the ninth Chapter 
 Fratemam m- hath this title, thzt Brother If communion between Churches E- 
 ter Ecclefias vangelicall is not to be cut afunder becaufe of divers opinions 
 Evanrelicas A y 0Ht G)u e f}i ens contr over fall. And in the beginning of the 1 o 
 commmionem ^, /^- JL, • ■ ■ , -r j m / t r> , **, 
 
 non efje refcin- Cha P f «» Thts ts tabe prcmifed, The bonds of the brotherly com- 
 dendtm ob d'i- *"Mnion of Chriftian Churches ought not to be diffolved upon e- 
 verfas de qu<e- very difference of opinions , but onely for the denying or opp&Jinr 
 
 pombus w con- Fundamentals, Here fee the moderation of a Prelate. 
 
 trover fis opini- 
 
 gnes, probatur rationibiu pelitis a defeftu legitime poteflatis y ni minifiris ad tandem dtf- 
 Jolvendam. Chap. 10. Hoc mihi inprimis vidctur effe pramittendum vmulaf-aternA 
 commmionis von oportere dijfolvi inter Ecclefias Chrijtianas ob auttvis opinionnm dijjidia 
 fedfolummodo ob fundament all um dogmatum oppugnaUonem ant negatio cm. 
 
 cypr.cp 7 i. ad Thus Cyprian of old delivered his opinion, and practiced 
 
 s . te P h u E P ,73, tccordingly, differing from many of his brethren, but witk- 
 ad jubajanum. aU pro f e{ ^ th ( T fj At y meaMt not t0 fr( r cri y e or give Lawcf 
 
 to any 1 that ho would not contend with any of hie CoUegucs fo 
 ai to break^divine concord, and the peace of our Lord; that he 
 vol farre from judging or cenfuring any of his Brethren , or 
 cutting off from his communion any that were of a different mind; 
 and that in fuch cafe none ought to confirainc hi* CoUegue by ty- 
 rannical, violence , (therein glancing at the violent proceeding 
 of Stephen to whom he wrote ) to a necejftty of beleeving or 
 following what he things meet. This modefty and charity of 
 
 Aug.cont.Don. Cyprian is very often and very defervedly commended by S. 
 
 l.i.c.18. 1.i.c. Augufline, ityn%T>. Potter, an Epifcopallman. 
 
 1 J 2 ' That this may goe downe the better, or at leaft that mens fpi- 
 
 rits may be in fome meafure moderated , take thefe following 
 Confederations. 
 
 Firft, 
 
The EVill of our Times. 57 
 
 Firft, this contending about every difference cf opinion, and 1. 
 urging our Brethren with what we conceive right, in matters 
 of controverfie, crofleth the end of Chrift in his Adminiftrati- 
 on of differing gifts to his Church, and humane Society, and 
 his revevealing truths in a different way , fome more daikly, 
 fome n.ore clcarely ; Chrift could eafiiy have given foch gifts 
 to all, or revealed all truths fo cleareljf, that every man mould 
 have been able to have feen every truth.Surely Chrilt did not dif- 
 perfc gifts, and rcveale truths io differently, to that tod, that 
 there might bee continuall matter of fttife and contention in 
 his Church, and in humane focieties; not that there fhould be 
 provocation to the exercife of cruelty one upon another , but 
 rather that there might be the exercifeof love, charity, forbet* 
 ranee, meeknefle, long-fuffering of one towards another ; 
 Chrift bids us, charges us to be at peace amongft our felves. 
 If we fhould fay, OLord Jefut, wouldft thou have us bee at 
 peace one with another ? there are many things in thy Word, 
 that we and our Brethren have different apprehenfions of; for 
 though fbleflcd be thy Name) the great necefiary things of faL- 
 vttion be clearely revealed, yet many other things are fo darke 
 to us, that through our weaknefle we cannot all of us fee the 
 fame thing. Now is it thy minde , O blefied Saviour, that ona 
 man, who conceives himfelfe to undcrftand the truth ( and that 
 it may be rightly J compell another to his judgement? And 
 doft thou alfo require, that we muft not bring our judgements to 
 our Brethrens till thy light brings them ? How then is it pof- 
 flible we Should be at peace one with another ? 
 
 Doe not all Divines fay, Thire are fome things in Scrip- 
 ture wherein the Elephant may fwiai , (ome things 
 where the Lambe may wade ? matters ©f Difcipline are 
 acknowledged by all , not to bee revealed with fuch clearc- 
 nefll', but that truely confeentious , upright, diligent men 
 may not be able in many things to feethemmdauf C h r i s t 
 in them. And to what end hath Chrift done this thinke 
 you? 
 
 Secondly, Compulfion in fuch things as we ire fpeakingof, *. 
 
 istoftrainc Jul! ice fo high, as to make hjummaj*ftiiia, which 
 is rhe degt nerat ion of it 1 As Phy tit tans fay of the Httermoft of 
 degree of health, it is a beginning of Iickn«,flc : If Jufticebee 
 
 I \vciin«i 
 
eg Heart-dhnfions 
 
 wound up a peg too high, it breakes : Though juftice were to 
 be managed by the moft holy, wife, felf- denying, and meeke 
 men upon the earth, yet there would be much danger in wind- 
 ing it up to the higheft ; for it is adminiftred by men full of 
 infirmities, to men full of infirmities j therefore God will not 
 have it (trained too high, he will rather have charity to be a- 
 bovejuftice, then juftice to be above charity. This I ha. e out 
 of Luther, though he was a man of a fiery fpirit, he could tell 
 how to contend where there was caufe ; yet in an Epiitle that 
 v ■ , , he writes to the Divines of Norimberg y upon occaficn o£ dif- 
 iSSSim'nm fentions rifen amongftthem, he hath this paiTage, Judgement 
 damina-i'eha- tnuftferve, not rule over charity; other wife it is one or tHqfe 
 ritatiiaiiojuinfomc things that Solomon fayes troubles the earth ; namely, a 
 eft mum dc f crvant ruling, or the Maid heire to her Miftreflc'; if therefore 
 SSte'-y^^^^^ peace, fayes he, charity muft rule over juft ice, 
 bant t err am, you. muft not fufter jufticeto rule over charity. 
 ( nt Solomon Thirdly, if men goe upon this principle, they will be in dan- 
 a>t ) fcilicet 3 £ Cro f oppofing truth as well as faliliood, and compelln^ to 
 fervm remans, j \fa 00 & as well as to truth jfor in matters doubtfull and contro- 
 res domino n>a verfali amonglt good and peaceable men, it is not ealic to have 
 Luth. Ed. ad any fuch grounded confidence, as to bee out of all danger of 
 Theol.Norim- m jft a i le . t here is more confidence n-xdfuU in a thing that we 
 . berg " impofe upon others, then in what we piacTife cur felves; if a 
 
 thing beto us rather true then otherwifr, we may lawfully doe 
 it ; but this is not enough to be a ground for the impofing it 
 upon others, who cannot fee it to be a truth ; in fuch a cafe we 
 had need be very fure. The weake diiflings of our probabil : ties, 
 gutfl" s, and opinions, are not enough to eiufethe ftreameof a- 
 n other mans confeience to flop, yeato turne itscourfc another 
 y ; tigecially confidering that in fuch '.kings v/e.'avt often- 
 times mifgivirg thoughts our felves ; y\a, and not long fince 
 we were confident, that what we now condemne was true ; 
 and what we now are ready to enjoyne others, we then did as 
 confidently condemne. There muft be great care taken, that 
 when we feeke to pluck up tares, we pluck not up the wheate 
 alio; this may he underftood of things, of" truths and falfhoods, 
 as well as of perlons; we may be miftaken in the one, as well 
 as in the other. Plucf^notup the tares. Carift does not forbid 
 cafting out any wicked men from the Church; but as Uieromt 
 
 hath 
 
Tl?e Evill of our Times. jy 
 
 hath it, in thofc countries tares were very like the wheat ; there- 
 fore take heed, fayes Chrift, what yen do inpluckirg up; when 
 you have to deale with men whofe condition is any way dou! - 
 full, before they be Hypocrites, ©r elfe meddle not with then?, 
 doe not pluck them up upon every (urmile, becaufe you th~nk 
 they are not right , for then you may plucke up a whtat as 
 well as a tare , hee may prove to bee a godly man ; there- 
 fore you had better let tares grow; if ycudoe but thinke that 
 fuch men are not right, you were better let them continue in 
 the Church, then by venturing upon them, to be in danger to 
 pluck up the wheat. 
 
 Thus in refpeel: of things good or evill, there are fome things 
 apparently evill , they are rather thifcles and Dryers , then 
 tares; we may freely pluck up them; but other things, though 
 perhsps they mny prov^ 3 evill, yet they have fome likeneffeto 
 good , fo as you can hardly difcerne whether they be good 
 or evill ; Now, faith Chrift, take heed what you doe then, do 
 not cut of eagernetTe to oppofe all evill, to get out every tare, 
 pluck out fome wheat too ; 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 4. 
 men to doe whatfoever they conceive good , and t© deny or 
 forbeare whatfoever they conceive evill, they take more power 
 upon them then ever the Apofties took. The Government of 
 the Saints under the Apoftks, was a great deale more milde, 
 fweet, gentle then this. The rule the Apoftles went by, Phil. 
 3. IJ. was, Let therefore at many asbeferfett be thm minded, 
 and if in any thing jee be otherwife minded, God/hall reveale even 
 this unto you ; neverthelejfe wherettnto wee have already attai- 
 ned, let us walke. If any fhould be otherwife minded then I 
 or the other Apoftles, God will reveale it in due time, we will 
 not force him, onely let us waike up to what we have attai- 
 ned. This rule, Z*nchy y faith Augufiine, would repeat a thou- w ww U&h 
 land times ; and Chrjfofiome hath a good note upon this place, %V^^^'4e* 
 he dots not fay, God will bring them to it t if they be otherwife iv * "¥&• SS-*"! 
 minded, but God will reveale ir, noting the love and goodnefle a >l 0,at *V *° 
 of God to thofe who are otherwife minded, excufing tfeemSft^mPhil.?. 
 that it was not through wickedpefle, but for want of know-Hom.n. 
 
t$o Heart-diVtfions 
 
 ledge that they did other wife, Alts i j. where the Apoftles and 
 Elders were met together, the furtheft they would take upon 
 themfelvrs, was to lay no other burden but thofe neceffary 
 things. The falfc teachers put a yoke upon them, which was 
 fuch a burthen ,that neither they nor their tore- fathers could bear, 
 •ver. 10. yet it was no juridicall authority that thefe had over 
 them ; furely the yoke they put upon them, in the judgements of 
 all was but doctrinall : But for us, fay the Apoftles, we finding 
 what the mind of the Holy Ghoft is, dare not yoke you as they 
 did ; all chit we burden you with, is thefe neceffary things, no 
 Church-officers, no Synod can goe further then this, but cer- 
 tainly every matter in controvcriie amongft: £»edly and peaceable 
 men cannot be conceived to benecciTary. 
 
 Rom. 14. is a very ufcfull place for this, Him that is rreake 
 in the faith receive, but not to doubtfull dijputations j Receive 
 fcim, though he understands not all you doe; doe not trouble 
 him, neither with nor for doubtfull things; One bdeevethhe 
 may eate all things , another who is weake eateth herbes ; let 
 not him that eateth, dejpife him that eateth not • neither let him 
 that eateth not, judge him that eateth } ver. 5. One manefteemeth 
 one day above another ; another efieemeth every day alike* let 
 every man be fully per -J waded in his oven minde. Upon thishee 
 gives generall rules, to doe all to the glory of God ; all thefe 
 people were not in the right , for a man not to eate fl (h 
 out of conference, when the thing was not forbidden, certain- 
 ly was a (in ; or to make conference of a holy day, which God 
 required not, was a fin : Now the Apoftle did not come with 
 his authority, and fay, I will make you leave off keeping inch 
 dayes, or youfhall eate, ortoabftainethusasyou dee, is evill, 
 and it muft not be fuf&red in you. No, the Apoftle layes no Apo- 
 ftolicall authority upon them, but tells them, That every man 
 muft be fully perfwadedin his own mink, in what he doeth ; and who 
 art thou that judge fi another mans fervant? the Lord hath received 
 him. AndycttheGovernours of the Churches in the Primitive 
 times might upon much ftronger grounds have ftood upon fuch a 
 principle, then any Governours of the Church no^r can ; 
 there was lciTe reafon why they (hould fuflfrr any difference in 
 opinion or practice amongft them, then why we fhould fuffer 
 differences amongft us; for they hid men amongft themim- 
 
 racdi- 
 
The EVtU of our Times. 6\ 
 
 mediately infpired, who could dictate' the mind of Chrift infal- 
 libly ; they could tell them the certaine meaning ©f any Scrip- 
 ture. The burden of being under the determinations ot fuch 
 men in point! of differences, had not been fo great as fub/ecti- 
 on to any Governours now in fuch cafes would be ; Our diffe- 
 rences are ufually about the meaning of fuch or fuch Scriptures, 
 in which both (ides think they hivetheright • and profefle one 
 to another, as in the prefence of God, the fearchcr of all hearts, 
 that if they could but fee the meaning of fuch a Scripture to be 
 fo as their brethren bdecve it is, they would foone agree : and 
 yet though there were in thefe Primitive times fuch meanesof 
 reconciling differences more then we have, yet there was much 
 mutual! toleration amongft them ; they ufed no compulfive vi- 
 olence to force thofe who through weaknetTe differed from 
 them, to come up to their judgements or practice. Yea, 
 It is alfo more tolerable in Papifts not to tolerate any diffe- 
 rence in opinion or practice, becaufe Firft they feeleevethey have 
 an infallible Judge to decide all Controversies. Secondly ,thty 
 hold Implicite faith in the judgement of their Clergie, to be fuf- 
 ficient warrant to juftifiethe beliefeor pr*ftic« of the people, or 
 of any particular man, and yet they fuffrr differences in opini- 
 ons and practices amongft them ; They have their fevcrall Or- 
 ders of their Monks, Pnefts, Friars, J cfuites; they differ very 
 much one from the other, and yet agreeing in the root, they 
 are fuffered, fuppoiingthefe two helps to union; they have an 
 infallible Judge, and implicite faith ; We have caufe either 
 to admire at their moderation in their mutuall bearing one with 
 another, or at the dilquietnefle , the rigidneffe of ipirits a- 
 Jnongft u<, who cannot beare with farre lefler things in their 
 Brethren differing from them ; for we profefle we know no 
 fuch externall infallible Judge , upon whom we may depend ; 
 neither dare we warrant an implicite faith. We teach men, 
 that every man muft be per f wad t din his owne heart; muft fee 
 the rule of his'owne actions; muft give an account ofhisovvne 
 way to God; now what can men that have the muft gracious 
 ind peaceable fpiri's you en imagine, doc in fuch a cafe ? Be- 
 fore they bclecveor do what their Brethren bcleeve or do, they 
 muft fee the authority of the Word to ground thtir faith or 
 actions j and fot the prcfent, tnough Unccrely willing to know 
 
 I 3 Gods 
 
4>i Heart-diVtfions 
 
 ^ ^ ^ ^ ^ — ** — - — . . . _ 
 
 Gods mind, and diligently laborious to fearch it out, yet they 
 cannot fee it : and yet according to this fo wre,rigid principle,they 
 muft be forced to it by 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 inEiypt by Peking 
 for it; but here, after the mod carefull and painfull feckingfor 
 it, yet it cannot be had. 
 
 5. Tiftly, By this principle, the rinding out of much truth will 
 be hindered ; it will ftifle mens gifts and abilities in arguing and 
 difcourfing about truths. We know fire is beaten out by (triking 
 the flint. Although differences be very fad, yet the truth that 
 comes to light by them, may recompence the fadneflc. You 
 cannot beat out a place for a window to let in light, but you 
 mud endure fome trouble ; Children will think the houle is 
 pulling downe, when the window is beating out j but the Fa- 
 ther knowes the benefit will come by it : he compkincs not 
 that the dud and rubbifh lyes up and down in the houfefora 
 while; the light let in by it will recompence all. The trouble 
 in the difcuflions of things by Brethren of different j\idr;ements 
 may feemetobegrcat, bat either youor your pofterity hereafter 
 may fee caufe to blefle God for that light hath been or rmy b?. 
 let into the Churches by this meanes; men of moderate fpirits 
 doeblefle God already. But if according to this principle, the 
 Govcrnours of the Churches muft fupprefie whatsoever they 
 conceive not to be right, to what purpofe ftiould there be ar- 
 guing and difcufling of feverail judgements and fcverall 
 wayes ? 
 
 You will fay, Thofe who are the Govcrnours, they, or thofe 
 whom they call to confult with, may argue and difcuiTe, but 
 not others. 
 Anfre. \$ not this to deny the Church the benefit of the gifts an4 
 
 graces of thoufands of others ? The Church may foone receive 
 as much prejudice by this, as the trouble caufed by fome differen- 
 ces comes to. 
 
 6, Sixtly, This layes a great temptation to idlenefle and pride 
 before the guides of the Church: Men are naturally fub/ecT: to 
 floth, and may not this principle fuggeft fuch a temptation as 
 this, What need we take care orpaines tofearch into tmths, 
 to be able to convince gain-fayers, to carry things with ftrength 
 
 of 
 
Tl?e EVill of our Times. fa 
 
 of Scripture and Reafon, feeing we have power to compellmen 
 to jreeld to us ? And men who can doe leaft by Reafon and 
 Scripture, are many times ft rongefc in their violence this way; 
 this ftrength muft come in to make up their other weaknefle. 
 But it may beConfcience will not let them comptll men pre- 
 sently j it will tell them they muft feck firft to convince men : 
 but becaufe the feeking to fatisfie other mens confeiences in 
 things differing from us, is a troublefome work, the temptation 
 that this principle prefents may at leaft prevaile thus farre, that 
 feeing befides meane5 of conviction by arguing they have ano- 
 ther help at hand to keep downe error, namely , compulfory vi- 
 olence, unking men who differ from them, to fufTer for thofe 
 things, therefore not to trouble themfelves very much in the 
 way or it ekingto convince, but for their ownceafe to rid their 
 hands offuch a bnrthenfome work, tocaft the trouble, and lay 
 heavy burdens upon their brethren, this is eafie for them to doe, 
 thoughhardfor their brethren to fuffer; But the Tables may turn 
 one day, wherein the fuflfefers iTiali have thegreateft eafe, and 
 theinfllctcrs t he foreft burthen. But God foibid that their bre- 
 thren mould lay i: upon them, though it were put into their po- 
 wer to doe it. 
 
 The temptation to pride is not lefle, neither are mens hearts 
 lefle pronetothis. It it prevaiks, what domineering is there 
 liketo be of one over another, yea off ome fewover many? If 
 they; dge in things never fo doubtful!, all muft yeeld, at leaft 
 for their profefiifln and practice. This is a great power to be 
 given to men over men in matters of faith and godlinefie. This 
 is Lording it over Gods inheritance. Icisobfervable, when the 
 Church was in the lowed condition, this power washigheft; 
 the power of makirg Canons in doubtfull things to bind un- 
 der penalties : And when this power was loweft , as in the 
 Primitive times, then the Church was higfteft. 
 
 Seventhly. This will be a mcanes to bring grofle ignorance 
 upon the face ot the Churches andoF the world : For, firft, if 
 men (hall nor be fuflered to profclTe or practice otherwife then 
 Govcrnours in Church or State (hall d. tcr;r.in o , they will not 
 take pains to find out the truth themfelves, but rather take things 
 implicitely, which is the eafieft way; they will think -it to 
 little purpofeto take pains in examining things, when after 
 
 all 
 
64 Heart-divifions 
 
 all is done they muft be bound up at leaft in their profcflGon 
 and practice, to what either is or AyjII be determined by thofe 
 who have power of rule in their hands. 
 
 Our late Prelates defign was to bring in ignorance, that they 
 might with the more frecdome rule over us as they pleafed ■ 
 and in nothing did they drive on thisdefigne more, then in the 
 practice of this power, which they took to tbemfelves to com- 
 mand things doubtfull and controverfall , and by violence to 
 arge their commands upon people: by which, had their power 
 continued, grofle ignorance would foon have been fpread over 
 the face of the Land. From whence hath come the grofle igno- 
 rance of Popery, but from the prevailing of this principle ? By 
 which the people have been brought in fuch fubjeclion under 
 their guides, that they have loft their understandings in the mat- 
 ters of Religion. 
 
 Ifitbefaid, But we will take care that thofe men who (hall 
 beconfulted withall, and thofe who fhall have power in their 
 hands to determine, fhall be wife, undemanding, godly men, 
 and then the danger will not be fo great. 
 Anfw. Suppofe thofe men who for the prcfent have fuch Dower,have 
 
 attained to the higheft meafure of knowledge and godlinefle 
 that can be imagined to be in any men upon the earth, yet the 
 people are under this temptation , to negletf: the getting of 
 knowledge themfclves j and it may be the rather, becaufe thofe 
 who are appointed to determine things, are fo underfhndin* 
 and fo confeientious ; now thefe people growing ignorant^ 
 when thefe knowing and godly men who are now in place,fhali 
 be gone, who (hall chufe other in their places ? I fuppofe it to 
 be the opinion of moft of you, and of the godly in the King- 
 dome, and in all Reformed Churches, that either the body of 
 the Church, the people muft chufe their Officers ; or at leaft, 
 that nonemuft be put uponthem without their confenr. Wei then^ 
 if the people through the prevailing of the former tempta- 
 tions grow ignorant ; Is it not like they will chufe fuch eai- 
 ders and leaders as themfelves are ? or if they (hall not chufe, 
 ytt their negative voyce will have fuch an influence into the* 
 choice, as it is very probable, that in a generation or two, blind 
 guides will be brought in, andfo the blmdeka Sing the blinde. 
 And when by this, ignorance hath prevailed and gotten head 
 
 in 
 
77?e Eyill of our Tunes. 6$ 
 
 in the Church, there is almoft an impoflibility ever to get it 
 out againe ; this brings men into the dark, and locks and bolts 
 the doores upon them. 
 
 Hence men by pleading for this principle, may bring them- 
 felves and their pofterity into greater bondage then they are 
 aware; for although now while they have the power in their 
 owne 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 now they plead for • though now 
 the guides of the Church may be good and holy, yet they may 
 live to fee fuch a change, or at leaft their pofterity, that fuch a 
 principle adted by fuch men as they may be under, may wring 
 them ; yea , it is the more ftrange, that men flioald plead fo 
 much for this now, when as the foares of their neckes , cju- 
 kd by the bondage under it a while fince , are fcarce yet 
 healed. 
 
 Eighthly, there is yet a further danger in this , not only that S. 
 
 men will neglect truth, but there will be a ftrong temptation 
 to refift and rej eel: truth ; if God begins to dart in any light in- 
 to a mans ipirit, that appeares to crofle what hath been deter- 
 mined of for opinion or pra&ife under a penalty; the corrup- 
 tion of a mans heart will entice him to turne his minde from 
 that light, not to let it into confeience or heart, left it prevai- 
 ling, mould put him upon fuch wayes, wherein he is like to 
 fuffer. This hath been common in former times; many have 
 hid their eyes from thofe truths that would have kept them from 
 conformity , becaufe they fore-faw what fad confequences 
 would follow i if their confeiences fhould not fuffer them to 
 conforme. 
 
 But you will, Thisfuppofes that fome things will be urged 
 that is contrary to truth, which is uncharitable to fuppofe. 
 
 Although in matters fundamentall , there is no feare that A*fe* «;j 
 gadly able men will erre, yet let charity be ftretched to the full 
 latitude of it, and reverence of men in place raifed to the ut- 
 tcrmoft height ; yet if they will meddle with fuch things as are 
 doubtfull and controverfall amongft godly and peaceable men, 
 and force them upon others ; that confidence cf theirs that 
 {hall put them out of feare of erring , (hall be to me a ground 
 of great feare, that they will erre. 
 
 "" K But 
 
66 Heart-divijions 
 
 But fomc will acknowledge, that ioaie liberty fhould bee 
 
 granted in things thus doubtrull and controverfall , to men 
 
 who are indeed confeientious, godly and peaceable men; bttt 
 
 if this be yeelded to, then men who are not confeientious, but 
 
 of turbulent and corrupt fpirits, willabufeit. 
 
 Anfw. We have given rules to findeout thofe who onely pretend 
 
 confeience, and if by thofe, or the like, it does not appeare, 
 
 but that men are indeed confeientious in their way, we fhould 
 
 judge charitably ©f them ; you thinke much it thofe bee not 
 
 admitted to communion with Chrift and his Saints, when they 
 
 profeffe godlinefle in word and life, and nothing appcares to 
 
 the contrary ; why then fhould you thinke much to tolerate 
 
 thofe as confeientious, who proftfle it in words and life, and 
 
 nothing appeares to the contrary? 
 
 Quia, foliui Bifhop Davenant in that exhortation to peace before quo- 
 
 vei eft cocdcL ted, as one meanes for peace, gives his opinion thus, Becanfe it 
 
 foutan,no- y e l on gs ently to God to teach the hearts of men , *'; is our duty 
 
 partem b enL. a ^ wa ) es t0 fKa h the (reft interpretation of things , and to pre- 
 
 niorem femper f H ™e of every one where the contrary appeares net by manifest 
 
 popendcre & fignes , that hee is k e p* from affenting by his confeience rather 
 
 dequoiibetprt- % fa n fy ohftinacy. 
 
 f tTJiumnoT' As for the Peaceableneffe of mens difpofitions, let it be Judged 
 conftat ma.nl- from their carriages in other things of as great moment, where - 
 fejiis itiditiis, in the temp'ationfor the attaining their owne ends is as great, 
 quod con fa en- y ea farre greater then here : Doe they not carry themfel yes in 
 tiApotiusquam as p eacea bk , gentle, felf-denying way as any? Mr. Parker 
 ^afenfTpra^ u P on M* Croffe, cap. 5 . feci. 1 4. pleads for himfclfe and others 
 finndo retarde- who could not yeeld in foir.e things en joyned thtm, when they 
 tur & inhibea- were accufed of pride , contempt, unpeaceablcnefle , What 
 tur. Adhort.ady^^ f a y es hr, doe men fee in tu of 'pride , contempt , unpeace- 
 mtmba^T" ahlene i e ' What be onr cetera opera, that bewray fuch a humour I 
 ^j # • ' Let it be named wherein we gee not two mile, where we are com- 
 manded to gee but one ; yea, whether we goe net at many miles at 
 any fhooe of the preparation of the Go/pel of peace will carry w: 
 What payment , what pain , what labour , what taxation made 
 hs ever to murmurs ? Survey oar charges where wee have la- 
 boured, if they be not found to beofthefAithfutleftfubjeclsthat 
 be in the land. Wee deferve n9 favour ; nay , there is wherein 
 
 we 
 
T7;e Evill of our Times, 6j 
 
 we firetch our cenfciences to the uttermoft to conforme ar.d obey 
 in divers matters : Are wee refractory in other things ? As 
 Balaams A(fe faidtohu Mafter, Have lufed tofervstheefo at 
 other times ? \ 
 
 And whereas itisfaid, that fomc will abufe fuch liberty as 
 this : It. is anfwered, Surely thofe who are peaceable and 
 confeientious , muft not bee deprived of what fufFeranca 
 Christ albwes them, becaufe others who are in the fame 
 way, are, or may prove turbulent, and doe or may not appeal e 
 truely confeientious. This is as farre beneath the rule or" 
 Juftice , as no furTerance io any thing conceived erroneous, is 
 above it. 
 
 Thirdly, whatfoever errours or mifcirriages in Religion the 3. 
 
 Church (hould beare withall in men, continuing them ft ill in 
 communion with them as Brethren, thefe the Magiftrate ftiould 
 beare with in men, continuing them in theJtingdome or Com- 
 mon-wealth , in the enjoyment of the liberty of Subjects : 
 Grant what poflible can be granted to the Magiftrate in the ex- 
 tent of his power about Religion, to be Cuflosutr'mfq-, tabula ; 
 yet certainly no man can imagine, that this his charge reaches 
 further then the charge of the Church : That he is to be more 
 exact in his over-fight ofthefe things, then the Church is to be; 
 for whatever the power of the Magiftrate be in thefe things, 
 yet to the Church efpecially are the Oracles, the Ordinances, 
 the Truths of God committed. The charge*of the fpirituall e- 
 ftateof men efpecially belongs to the Church : Now the Church 
 is to beare with men in their infirmities, though they be ig- 
 norant of many things, yea after meanes ufed for information. 
 No Church muft caft off any from communion with it, but for 
 fuch things that all the Churches of Chrift ought to caft them , . .. • 
 off for. This is generally held by our Brethren, if a man bee tfoent "J/pof- 
 righrly caft out of communion with one Church, hee is [ m t atommk- 
 thtreby caft out of all; if this be fo, then furely many things ■mmt4tt*aU+ 
 muft bee fuffered before wee proceed to caft out a member , "*** Ecclc f tf '" 
 it muft not bee for every errour or mifcirriage. Thus Bilhop™*/**-*^ 
 Davenant in his rules for peace, Tbojemay not be cut off from C im Zcclefia 
 communion with particular Churches who remainejojned to the Cut halm. 
 Cat he like Church. 
 
 K a Yea, 
 
68 Heart-diyifions 
 
 Kb) Hvminem Yea, none is to be caft out of communion, but for that which 
 A commm\snc -^ w h i e Churches were guilty of, we muft refufe communi- 
 Vnorlm ex'cV- oa w lt ^ > y eB > Wlt ^ a ^ l * € Churches in the world, if they could 
 
 dee licet prep- bee fuppofed to be fo farre left of Chrift, as to be guilty of 
 ter barefim the fame thing; If this be fo, when a Church is about caft- 
 darnnabiUm^n j r g any out of communion, it need be wary, and not-prefently 
 VA^'Jcondlm * al * u P on ^ lcn > beciufe there is fomething evill in Kim; and 
 natui autde if the Church fhould be fo, the civill Magiftrate much more, 
 pertwacia con- whofecare of a mans fpirituall eftate is not fo immediate and 
 via. a, non li- f u ii a S the Churches is. 
 
 cet propter er- 
 
 rorem in quern alien* jraude deduftu*. e^quemque nulla pe,t\naci anrwo/t'ate, fed imi- 
 
 gina ione vent it is & pietatis Mafia dtfendit. Daven. ad pacem Eccl. adhort. c ?. 
 
 Fromwhat hath been faidthtfet wo confcquercis are clear: 
 Firft, Articles or rules for dodrine or praclife in matters of 
 Religion to be impofed upon men, fhould be as few as may be ; 
 there is very great danger in the unncceflary nulti plying them : 
 This in all ages hath ciuled divifions, and exceeding diftur- 
 bancesinthe Churches of Chrift. 
 
 I finde an excellent pjflage in an Epiftle of lfiae Caufabon 
 to Cadinall Perron, which hee wrote in the name of King 
 lames by his command, (c) The King (faith he) thinks* that 
 the things that are abfolutely neceffarj to falvationare not ma- 
 ny therefore KisMaieftjis of that mind that there is nojhorter way 
 for peace ,t hen firft by fevering necejfary things from things that are 
 not neceffarj. and then to labour a full agreement in thofe : but as 
 nbfolute neeef- f or things not necejfary, let them ((ayes he) be left to Chrtfttan 
 fo.iiYum .?./ liberty. And again, J 'hefe nece(fary things are few, and the King 
 re-n non thinkes this diflinclion to be of fo great moment tale fen the con" 
 
 wgnum eye trover (ice which this day doo fo exceedingly trouble the Church. 
 rnime.Uau.Afi , J . m , M . ' „ J , . n ,.f> ' , ,. ,' 
 
 exifiimat eim ti9At aS who fiudy peace } jhoulamojt diligently explicace, teach, 
 
 mi cfijf ttul- and urge this. 
 lam id incur,— 
 
 dam concordiam brev'iorem viam fo+t 3 quam fi iiliienttr fepivarentur neceffaria a non »t- 
 ceffariiy^ & ut de necejfariis com cniat omnis opera infumatur in non necefftyiis Ubtrtati 
 Ckrifiuma locus detur y paucafunt ift a neceffaria, atque ijiam dipnfiienem ferenijf. Rex 
 ta ti putat efj'e momenti ad imminuendas controverjiai , qna bodie ecclefam, tantopere exer~ 
 cent y ut omnium pacis JludiofvrHm \udictt fffidum ejfc diligentijjime banc apiicare a docere, 
 ■ Urgere. 
 
 God 
 
Tlie EVtll of our Ttmes. $p 
 
 God hath lb graciodly ordered things for the body,that things A/: ,; 7B | f ^. 
 ncccfltry fori fe are not many, nor coftly ; thegreateft ltirinthe^j » M'-m 
 world is about things not neceflary. So for the foule. tijrAy&Kts 
 
 A fs-cond canfequence from what hath been fiid , is, wee Anft.pol.I.i. 
 fee hence who is rnoft fei Peace; one'profeifeth what he is 2 ' 
 
 convirced of to be a tiuth and a duty, if it be rot neceffary 
 he is not to force it upon his brethren , though he had neverfo 
 much power in the Church or State to back him. The other 
 holds this princ ; ple, That whatfoever he thinks to be a duty, 
 hemuft force it upon his brethren, not onely by the power of 
 the Church, but he muft call in the power of the Magiftrate to 
 back him in ir. 
 
 But doe not men in a Congregational! way urge upon others Ofyft. 
 their owne conceptions and p-actices, according to the power 
 they hive, as much as any ? for if men will not enter into cove- 
 nant, if they hold another kind of government in the Church 
 differing from them, th-.y will not receive them, nor communi- 
 cate with them. 
 
 I would ail our controverfie lay here, furely we iliould foone Jtnfw. 
 agree. Whofoever doth as you fay , cannot be justified in fo 
 doing ; fome men it may be through an earned defire of promo- 
 ting 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 practice as well as of o- 
 thers. 
 
 As for entring into Covenant, It is true, there is fuch a pra- 
 ctice in the Congregationall Churches; and a Covenant either 
 explicite or implicite, I think all acknowledge: that is, there 
 muft be fome agreement to /oyns 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 the choice of Offi- 
 cers in this congregation, and tobe under the care and charge of 
 thofe Officers more then members of another congregation : 
 what (hall joyne them, if not at leair fome mutuall agreement 
 to joyne in one body for fuch fpirituall ends as Chrift hith ap- 
 pointed this body for, the very nature of a fociety that is embo- 
 dy ed, carry es this with it; and any farther then this I know 
 none requires as neceflary . 
 
 K 3 In- 
 
jo Heart-diYijions 
 
 Indeed tke more explicate this agreement is, the more is the 
 edification. Surely there is no Chriftian but will acknowledge 
 that the more one Chriftian opens his heart to another, and binds 
 himfelfetowalkinthewayesof Chrift with another, the more 
 comfortable it is, and helps to edification ; and upon this gruund 
 doe the Congrcgationall Churches practice this. 
 
 Suppofe any godly man fhall come and defireto joyne with 
 any of them, butwithall tell them, that for his part he yet can- 
 not be convinced by any thing he can find in Scripture that this 
 Way of covenanting is required ; if the Church cannot fatisfie 
 fuch a man ( being godly ) in their practice, yet defire to 
 know of him whether he be willing to joyne with them in 
 all the ordinances of Chrift, fo farre as he knowes , a meere 
 affirmative to this is a covenant fufficknt to joyne him with 
 them. The more fully he exprcfieth this to them,it would be the 
 more acceptable. Now then why is it that there is fuchanoife 
 every where in exclamations againft Church Covenant, when 
 it is nothing but this, which how any gracious heart upon due 
 confederation can be againft, I cannot fee. And this is not one- 
 ly our prefent opinion, but that which ever fince we knew 
 aay thing in that way, upon all occafions , we have held 
 forth. 
 
 But what doe you fay to the other, If a man who you beleeve is 
 .godly, yet not being convinced of your way of Government, but 
 rather thinks the Presbyteriall Government to be the way of 
 Chri st; would you receive fuch a man into communion 
 with you? 
 Anfyp, If any godly man whofe confeience is not fatisfied in that way 
 
 ©F Government, yet isfocaft by Providence as he cannot j->yn 
 with thofe Churches where there is that Government he thinks 
 to be Chrifts; and becaufeheis defiroustoerjjy what ordinan- 
 ces of Chrift he can, therefore tenders himfelfe to one of thefe 
 Congrcgationall Churche6 : Such a man fhould be received to 
 thefe Ordinances he fees to be Chrifts, if there be nothing die 
 againfl: him, but meerly becaufc after all due meanes ufed, yet 
 through weaknefte he cannot fee Chrifts mind in fome other 
 ordinance. Chrift doth not lay fo much upon the ordinance of 
 Govern ment,as to exclude his Saints all theirdayes from all other 
 
 Church 
 
Tlie Eyill of our Times. y\ 
 
 Church ordinances, if through weakneffe they cannot be con- 
 vinced of that. 
 
 Now let one who is inaCongregationall way, and cannot 
 fecChrifts mind in the Pre.sbyteriall Government, yetcomete 
 one of thofe Churches, and fay, he would gladly in all his wayes 
 fee the mind of Chrift, and er joy all his ordinances, but he can- 
 not fee that a Miniftcrwho takes onely the charge to feed by 
 Word and Sacraments one congregation, yet fhould with ethers , 
 have the charge of ruling an hundred or more, and till heebe 
 convinced otherwife, he cannot in his practice acknowledge 
 that Government to be Chrifts, would you yet receive fuch a 
 one to communion with ycu in all other Church ordinances ? 
 If you would, I make noqueftiontfien but if wejvell und^r- 
 llood one another, and were of quiet fpirits, we might live toge- 
 ther in peace. 
 
 Let not mifcarriages in particular men or Churches in things 
 of this nature, hinder our peace; what we fay ought to be fulfe- 
 red in us, we profeflb to be our duty tofuffcr that or any thing of 
 the like nature in others,ani where there hath not been that bro- 
 therly and Chriftian forbearance as ought to be, there hath been 
 finnc committed againft Chrift : but let not this hinder brother- 
 ly and Chriftian agreement amongft our fclves, or any other 
 Churches of Chrift. 
 
 Fourthly, Evils that are (mall or uncertaine, or come by acci- . 
 dent, muft rather be fufFered, then any good thatisgreat,certain, 4. 
 
 and ferfe> fhouid be hindered. We mull: take heed thatin our 
 zealeto oppofe evill, we hinder not a greater good : If oppofi- ,. 
 
 tion of evill lyes fo far out of your reach as you cannot come at it 
 bat by hindering much good, you muft be content then to let 
 it alone. 
 
 Laftly,if the evilsbejfuchasonely can be removed by fuper- Sua( i £t( da ( * 
 flaturall meanes, we muft not ufe violence for the removing of fides nnim- 
 them, though God hath fuch authority over us, as he may /uftly ponend*- Bern. 
 punilh us for not doing that which we are unable to doe, by the Nova & '***- 
 ftrenoth of nature : yet one man hath no fuch authority over dlU , e } l ^ CL 
 
 another. ;■—..-. »*'*■« •. n verbal but txi- 
 
 The power that God hath given a Magiitratc, is but for *t\i- git fidem. 
 turall help at the moft, and therefore it can goe no farther then Gicg.l.*.cp.f* 
 
 to 
 
yx Heart-diviJio?is 
 
 to help us in a naturall way, to doe what we are able to doe 
 by a naturall power; when it hath gone To farre, there it muft 
 reft. I (hall refer the Learned to Zanchy upon the fourth Com- 
 ment, where ihey may fee more about this. 
 
 Chap. X. 
 
 The ^dividing The fourth dividing Princifle. Dhifion is the beji way 
 principle. to mtintaine Dominion, 
 
 T 
 
 l His is Mwkitvels principle, Divide &regna. When Di- 
 vision is got into fuch a Principle as hath it not onely in 
 the bowels or it, that is fomething to foment it by what may 
 be drawnefrom it, but when the principle can-yes divifion in 
 the very face of it, not collaterally, or by confequem avowing 
 it, butdire<ftly and immediately juftifying it, then it growes 
 ftrong indeed, who can ftand before it? When this is brought 
 downe to the people, it is expreiTed by that ProverbiaHpeech, 
 It is good fijhing in troubled waters. The divisions of the times 
 are our advantages. Some mens ends are beft ferved , when 
 Church and State are moft divided. They never had fuch com- 
 mings in as now they have. It is true, it may be defired that 
 men in evill things fliould not agree, that they may be like 
 the Witnefles that came againft Chrifr, who could not agree in 
 their teftimony. Paul calt a bone of diflfention between the 
 Pharifees and Sadduces. 
 
 But when men love divifion, and defire the continuance of ir, 
 j. Firft, tomaintaine that which is evill j Secondly, to aime at 
 2. their own ends, not regarding what publike mifchiefs come, 
 fo their own private advantages may be ferved; not caring 
 what houfe be on fire, fo their egges may be roiled , if they 
 may have fome poore, pediing , private benafit by them: 
 g. Thirdly, not caring what the divisions are, whether againft 
 good , or againft evill , fo be it their turne may be fer- 
 ved.* This is abominable .* andcurfed is that man that wifties 
 for, or re/oyces in, or feeks the continuance of divifions, for 
 thefe bafe ends. Yea that man is not worthy to breathe in fo 
 g99d a Land as England is, who would not willingly lay down 
 
 bis 
 
77;e Evill of our Times. yy 
 
 his life to cure the prefent divifions and diftra&ions that are 
 amongft us ; who would not defire vfithNaz,ianz,cn ) as formerly 
 ]enah,ta be caft into the fea himfelf,f© be it all might be calme in 
 the Publique? Ohcruell, hard-hetrted man, who for his own 
 private advantage, is not fenfible of the wofull miferics of 
 Church and State, yea of that dreadfulldifhonour to the name 
 of God , caufed this day by our fad divifions, miferable di- 
 ftra&ions 1 /aft it were that fuch a man fheuld be feparated 
 to evill, and that his name fhouid be blotted out from under 
 heaven. 
 
 But if things were fetled in Church and State , fome men 
 fhouid not have fuch liberties as now they have, therefore 
 they are willing enough to have our differences continued , 
 their plot is to lengthen them out. 
 
 Firft, That which thou calleft feeking to lengthen out di- Anfw. 
 vifions, it may be God now accounts, and will another day i. 
 call feeking after theneareft union with himfelfe, and thefirmeft 
 anion of his Saints. 
 
 Secondly, the liberties thefe men feck for, are either evill or 2. 
 good; If evill ,oh how dearly doe they buy that which is 
 evill, with bringing the guilt of all that evill that comes from 
 our divifions upon themfelves I you need not wifli any enemy 
 more evill upon his head then this j certainly fuch a man hath 
 load enough upon him. 
 
 But if thole liberties they feekbe good, or but fuppofedby 
 them to be fo, why then fhouid they feare a right fetling of 
 things? what ever is good, can be no enemy unto good. That 
 Scripture, Rem, 13. 3. is enough to keep their hearts from fea- 
 ring the right ordered power of authority, efpecialiy from fiea* 
 ring it fo farre, as by the feare of it, to be driven into fach a 
 defperate guilt of wickedoefle as this is, to defire or endeavour 
 the continuance of fuch publike mifchicfc for their own ends. 
 Rulers, faith the Text, are not a terrour)to good works, but 
 to evill', wilt theft then net be afraid ofthtir fewer ! dee that 
 which u good, and thou [halt have fraife ef the fame. Surely 
 then the power was as formidable to any thing , a Chriftian 
 heart could fuppofe good, as now any power is like to be that 
 we have to deale with. 
 
 i Thirdly, it is a figneof a very poore, low, unworthy fpirit, 3. 
 
 L to 
 
74 Heart-dmfions 
 
 co think tbtc any in whom thou had any perfwafion there it 
 any fearc of God or intercft in Chrift, mould 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 evils in the divi- 
 fians of Church and State raifeth in them, if they did beleeve 
 that Chrift took no more care of them then fo, but left them 
 to fuch miferable fupports as thefe are, their condition were 
 fad indeed. 
 }. Fourthly, if fuch bafenefle of fpirit as this is, were ruling 
 
 in them, which hath in it the malignity of all the dregs of an 
 evill fpirit, furely you would find it working in them in feme 
 other thing, fave onely in that wherein they differ from you. 
 For certainly it is impoflible but that man that is fo left of 
 God to fuch dregs of tvill, muft needs break out to forne o- 
 ther vile evils in a little time. It wereftrange if fuch horrid 
 wickedneffe of a mans heart fhould break out in nothing elfe. 
 The Lord therefore be Judge between his fervants and thofe 
 men, yea thofe men profefling godlineffe, who have fuch hard 
 thoughts of them ; and the Lord convince them of all their 
 hard fpeeches, and hard writings in this thing. 
 
 Ch A P. XI. 
 
 ... The fift dividing Principle. That every man it bound u fffe^e 
 The ^.dividing ^ prattice alwayes what he apprehends t$ be truth, 
 
 THis hath the greater ftrength,becaiife it comes under a (hew 
 of exact godlindfc : I do not mtan an hy pocriticall (hew, 
 bu* an appearance to mens confeiences. 
 It is very dividing : For, firft, if while many things lyt in 
 mens owne thoughts, they caufe much ftrife within them- 
 felves ; their reafonings are very divers : Though they have 
 all the fame tincture from the fame affections, and are (wav- 
 ed by the fame ends then when thefe things come abroad, be- 
 fore others, who have not the fame reafonings , nor the fame 
 affections , to give them fuch a tincture , but reafonings and 
 affection| running quite anothqt w»y , nor the fame ends to 
 
 fway 
 
 x. 
 
Tl?e EViU of our Times. y j 
 
 fway them , but quite different to poyfe them a crofle way, 
 there muft needs be much ftrife, fuch divifionsas willbehird 
 to reconcile. If men fometimes can hardly prevailc with their 
 owne thoughts to agree , notwithftanding the fway of their 
 owne affections and ends; how are they like to agree with 
 others, whofe affections and ends are foyarious from theirs? % t 
 
 Secondly, if men dee prefently profefle and pra&ice what 
 they conceive to be right , they muft neceflarily profefle and 
 recant, recant and profefle ; for in many things, what they ap- 
 prehend true at one time, they fufpect, yea fee caufe to deny 
 at another; and what confufion and diforder would there be in 
 matters of Religion , if continually by foflie or other there 
 ftiould be profeffion of things as true and good, and calling 
 the fame things prefently into qutftion , yea within a while 
 denying and renouncing them ? And if not fo, then 
 
 Thirdly, if a man hath once made profeffion of what hee 3. 
 
 conceives to be 1 truth, differing from ethers, if it proves to 
 fee a mif-apprchenfion , there lyes a great temptation upon 
 him to ftand out in it, to ftrive to make it out to the utmoft; 
 for nothing is more contrary to a mans cature , then to ac- 
 knowledge himfelfe to be miftaken in his underftanding, and 
 to lye downe in the flbame of rafhnefle and inconfideratenefle 
 in his actions ; therefore whatfoever mens owne thoughts be 
 Within, in their owne fpirits, they had need take heed what 
 they doe, when they come to make open profeffion, and 
 practice what they apprehend, and engage themfelves thereby 
 to maintaine; there are not many who attaine to AMguftines 
 felf-denyall , to publifla retractations to all the world. Now 
 if a man through theftrength of this temptation, fhill ftill re- 
 tajne what he hath made profeffion of , and others fhah fee 
 his weaknefle, joyned with wilfulness; they muft oppefe him 
 in it, and fo contention and divifion is like toarife higher & 
 higher. In regard therefore of the great ufefulnefle of this 
 point, and the difficulty ef the right underftanding it, I ffiall 
 endeavour to fpeak to it under thefe three Head s : 
 
 Firft, to fhew wherein Profeffion is neceffarys t. 
 
 Secondly, wherein men may keep in, what they think they 2. 
 underftand to be truth, fo as not to profefle or practice it. 
 
 Thirdly, I (hall propound fome rules of Direction, to fhew 5. 
 
 La in 
 
p6 Heart-diVifions 
 
 in what manner a man mould make profcflion of what hea 
 conceives to be truth, though it be different from his Bre- 
 thren. ' 
 
 For theHrft. Certainly profefiion in fome things is very ne- 
 celTary. 
 
 Rom. io. io. With the heart man bdecveth unto righteouf- 
 nejfe , and with the mouth confefsion is wade nntd falvation. 
 Confeflion is here /oyned to Beleeving, as neceffrry to falva- 
 tion. This I conceive to be the meaning of thofe places 
 which hold forth the neceffity of Baptifme, Be that beleeves, 
 Silyi tjft turn „„j j, baptized } fbaU befaved.Augufline in one of hi* Sermons De 
 
 f U(Tem n \^<Ki- rI ' em ? ore ^ % y t *' We €Mm% '*' f* ve d, except we profep our faith 
 mmumjtiam outwardly for the falvation of ethers . And Chrift, Mar. $.3$. 
 ore profiteamur fayeS, Whomever /hall be ajhamed of him and of his words , in 
 fidem. Aug. de t ^ adulterant and finfull generation, of him fhaH the Sonne of 
 tcmp.181. Man be ajhamed, when he comes in the glory of his Father 
 Ad ArasJovU with the holy Angels. And it is obfervable, that they follow 
 nut Veneris a- u p on thofe Words, What jhaU it profit a man if he fhaR gaine 
 
 ^ichnd*^- the wh ° te *" orU > * nA lo f e h " * W " e f oulc ! or what fi al1 * m * n 
 dim C occult ice. g™ e '* exchange for his foulef As if Chrift fhould fay , If you 
 ZuingLep.3. would not lore your fonles eternally, look to this, make pro- 
 Kon pecfetie fcfl* on °* tne Truth, as you are called to it ; though you live 
 cndmt^Qui in a wicked and an adulterous generation, yet benotaihamed 
 quod credunt of me before them ; for if you be, your foules may got for it 
 
 nolunt hqui. ete rn»lly. 
 
 Aug.mPfal. Zuinglius in his third Epifthyfayes, We may as well with a 
 Diocletian worjbip before the Altar of Jupiter and Venus , as 
 Qiiandoin pay- conceA l e 6Ur faith under the power of Antichrift. 
 r A c ^f/;f!?w Now though profcflion beneceflary, yet in what cafes we 
 
 lit utuitas vet , , r rC J • I • r» 
 
 neceffitas pro- are bound to proftiie, and m what not, is.no catie matter t© 
 ximi, nt pYdtci- determine. 
 
 /am obligatio- Zuarez, a man of great judgement , yet falling upon this 
 nem . ™- "£' Queftion , When a man is bound to make profeflion of the 
 drntls^udtcan- Truth, fayes, We cannot give rules in particular, when there is 
 dum eft 3 nam a neceffity of prvfeffion , in regard of the good of our neigh' 
 regula omnino hour % but it mufl be determined by the judgement of frU" 
 
 te ' fa o! J et ari den "' 
 
 Sua?c£dc FU. But ^ough the determination be very difficalt, yet we may 
 Dif«.iife&.i. affertthefe five cafej to bind us to profeifion. 
 
The Evil! of our Times. 77 
 
 Firft,whcn the truths are neceffary to falvation,and my forbea- J n what cafes 
 rancc in them may endanger the falvation of any,the falvation cf ** ar f bounsl 
 the foul of the pooreft beggar,is to be preferred before the glory, !-°^ a n e pr °" 
 pomp, outward peace and comforts of all the Kingdoms en the j t 
 earth ; therefore much before my private contentments : In 
 extreame danger of life there is no time to reafon what in pru- 
 dence is fit to be done, but fave the ir ans life if you can, and 
 reafon the cafe afterward. 
 
 Secondly , When not profeflion (hall be interpreted to be 2 « 
 a denyall , though in cafe of a lefler truth ; I mult not de- 
 ny the truth, the leaft truth interpretative , I muft rather bee 
 willing to fuffer , then the truth ftiouldfurfer by me fo farre: 
 This was Daniels cafe, when he would not ceafe his praying 
 three times a day, neither would he fhut his windowes,tbough 
 it endangered his life. A carnall heart would fay, why might 
 net Daniel have been wifer? he might have forborne a while, 
 at leaft hee might have fhut his windowes. No, Daniel was 
 willing to venture his life in thecaufe, rather then hee would 
 fo much as by way 06 interpretation, deny that honour that he 
 knew was due to God. 
 
 Thirdly, when others {hall be fcandalized, fo as to be weak- 5 . 
 
 ned in their faith by my denyall; yea, fo fcandalized as to be 
 in danger to finnc , becaufe they fee mee not to profeffe ; 
 in this cafe wee muft. venture very farre , wee fliould take 
 heed of offending any of the Saints, fo as to grieve them, but 
 when the offence comes to weaken their faith to eccafion their 
 finne, there we fhould venture very farre to our owne outward 
 prejudice, rather then fo to offend them. ' 
 
 Fourthly, when an account of my faith is demanded, if it 4* 
 be not either in fcorne to deride, or in malice to enfnare, but 
 ferioufly, fo as the giving it may be to edification, efpecially 
 in away of giving a publike teftimony to the truth, 1 Pet. 3. 
 15. Be reaAj to give an anfwer to every man that atketh jom a 
 rtafon of the hope that id in you : If to every one, much mere to 
 Magiftrates. 
 
 Fifthly, fo farre as thofe whom God hath committed to my 5 , 
 charge for inftru&ion are capable, at feme time or other I muft 
 manifeft that truth of God to them that may be for their good 
 according as I am able. 
 
 L 3 L ¥«t 
 
7 8 Heart-dmfeons 
 
 Yet this duty of profcffion being a duty required by an affir- 
 mative precept, though we are bound alwayes, yet not to all 
 times, femper, but not ad/emper, we mutt alwayes keep fuch a 
 difpofition of heart, astobeinareadineflfc, rather to give teiii- 
 mony to any truth of God, if called to it by God, then to pro- 
 vide for our eafeor any outward comfort in this world, fo as 
 we maybe able toappcale to God in thefincerityof our hearts 
 to judge of that high efteeme we have of his truth. Lord if 
 thou (halt make known to me now or any other time, that thy 
 Name may have any glory by my prefeffien , of any truth of 
 thine , whatfoevcr becomes of my outward peace , eafc , or 
 content , I am ready to doe it for thy names fake. There 
 is a time ,. fayes Hngo , when nothing is to be frozen, a time 
 when fomethipg t but there it no time when aH things are to bo 
 
 Six cafes in (pollen. 
 
 which we are There are fixe other cafes wherein you are not bound to 
 
 not bound to t (r- 
 
 make profeffi-Pr ;™*- , „ ' , ... £ f 
 
 b Q . Firft, when you (hall bee required in way of fcorne, or 
 
 i . to enfnare you ; this were to caft pearles before fwin'e. 
 
 a, Secondly, you are not bound to make profeffion of a truth to 
 
 thofe who are not able to receive it, whofe weakneffe is fuch 
 as they cannot underftand it till they be principled with fome 
 other truths. I have many things to fay, fayes Chrift, but yee 
 are not able to beare them. So St. Paul, Hap then faith f have 
 it to thyfelfe; he fpcaks in the cafe of doubtfull things, which 
 
 g, will trouble weak ones. 
 
 Thirdly, when mens hearts appearc fo corrupt, that there is 
 apparent danger of abufe of truths, totheftrcngthningthemin 
 their lufts, there are precious truths that many Minifters can- 
 not fpeikof before fome people without trembling hearts j and 
 were it not that they beleeved they were the portion of fome 
 
 4. foules in the Congregation, they dared not mention them. 
 
 Fourthly, when your profeffion of fome truths will take 
 off mens hearts from other that are more weighty and nece^ 
 fary. The rule of the Apoftle, Rom. 14. 1. holds forth this,- 
 receive not thofe who are weake in faith to doubtfull difputa- 
 tions; this may hinder them in the great things ©f the King- 
 dome of God, Righteoufneffe, feace, joj in the Holy Ghofi^ ver. 
 17. as if the Apoftle mould fay, Let them be well eftabiifhed in 
 
 them; 
 
Tl?e EVttt of our Times. 79 
 
 them ; but thefe doubtfull deputations will hinder them in 
 fuch things as thofe are. 
 
 Fiftly,when my profeflion at this time in this thing is like to 5. 
 hinder a more ufeful profefTion at another time in anot her thing. 
 Prov. 1-9. II. A foole ttttereth all hti minde, hee that is wife 
 keeps it in tiU afterward. It was the wifdome of Paul when 
 he was at Athens , not prefently to breake out againft their I- 
 dols , hce ftaid his due time , and yet all the time hee kept 
 in his upi ightneffe in the hatred of Idolatry as much as 
 ever. 
 
 Sixtly , when our profefTion will caufe publike difturbance, 6. 
 and that to the godly, the disturbance of mens corruptions who 
 willoppofe cut of malice, is not much to be regarded. When 
 it was told Chrift the Pharifecs 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 we, 
 ftiall not onely be againft what we conceive truth, but flhall be 
 offended, and that generally at it ; if we have difcharged our 
 owne consciences by declaring as we are called to it what we 
 conceive the mindeof God, we Chould fit downe quietly, and 
 not continue in a way of publike offence ?.nd difturbanceto 
 the Saint?. The rule of the Apoftle will come in here, Let 
 the fpirit of the Prophets bee fub/ecl to the Prophets: wee 
 fhould wait till God will fome other way , or at feme other 
 time have that prevaile in the hearts and conferences of his 
 people which we conceive to be truth, and they now^are fo 
 much offended at. There could never be peace continued in 
 the Church, if every man muft continually, upon all occafions, 
 have liberty openly to make profeflionofwhat he apprehends 
 to be a truth ; never have done with it, though the Church, 
 which is faithfull , and dtfircs unfeinedly to honour Chrift 
 and his truth, be never fo much againft it. 
 
 In divers of thefe cafes the confideration of that Ttx^Ecclef. 
 7. 16. is very fut able, Be not righteous over much, neither make 
 thyfelfe over wife, why fbouldefi thott deflroy thy felfe ? Amongft 
 other things this is included in the fcope of the HolyGhoft- 
 when you apprehend a thing to be a truth, doe not think that 
 you are bound at all times, upon all occafions, to theutmoft 
 profefle, pri&ife, promote that truth, without any confideration 
 
 of 
 
80 Heart-divijions 
 
 of others , being carried on with this apprehenfion , it is t 
 truth , come of it what will ; whatfoever becomes of mee, 
 whatsoever trouble (hall follow upon it, I mult and will pec- 
 feffeit, and publifh it againe and againe, to the death: In this 
 you had need looke to your fpirit, in this you may be over-juft , 
 and make your felf overwife j though there may be iome up- 
 rightneffe in y our heart, feme love to Chrift and his truth, yet 
 there may be mixture of your owne fpirit al(o^ you may 
 ftretch beyond the rule j this is to be over-righteous, tothinke 
 out of a zealetoGod and his truth, to goe beyond what God 
 requires. 
 
 It is true, at no time, upon no occafion, though thy life, and 
 all the lives in the world lay upon it, thou mnft not deny any, 
 the leafi: truth, but there may be a time when God doth not 
 require ofthectomakeprofefiion of every thing thou beleeveft: 
 to be a truth. 
 
 You willfay, This tends to loofenefle, to lukewarm nefle, to 
 time-ferving; men pretending and pleading difcretion, grow 
 loofe and remifle, and fo by degrees fall offfrom the truth. 
 
 Ver. 17. Let men take heed of that too ; Be not over-mnoh 
 wicked, neither fathov foolijb. As youmuft becarefull not to 
 goe beyond the rule, fo take heed you fall not off from it ; fo 
 you may grow wicked and foolifo,yea very wicked, ©ver- wic- 
 ked, God will meet with you there too: Wherefore Vtrfe iS. 
 It is good thttt fbonldft take hold of this, jeaaljo from this with- 
 cw&vfi not thine hand: Take both, becaretullofthy felf in both, 
 but efpecially mark the laft claufc of the 1 8. ver. He thAtfeareth 
 God, fhaS come forth of them aS. The feare of God poffeffing 
 . thy heart, will help thee in thefe ftraits ; thou (halt by it,be de- 
 livered from being enfnared by thy indifcreet, finfull zeale,and 
 it (hall likewife keep thee from bringing mifery upon thy fclfe, 
 by falling as farre on the other hand, to loofenefle and time-fer- 
 ving. The feare of God will ballaft thy foule even, it will car- 
 ry thee on in a way that ihall be good in the eyes of the Lord, 
 and of his Saints. 
 
 There is a naturall boldncfTe, and a mixed zeale in many who 
 are godly, that carry es them on in thofe wayes that caufet great 
 difturbance t» others, and brings themfelves into great ftraits and 
 fnarcs ; and thefe men arc very ready to cenfure others of remif- 
 
 nefle 
 
7l?e EVtll of our Times. 8 1 
 
 nelle and looienefle, who doe not as themfelves doej but this 
 Scripture reproves them, (hewing that it is not through flgfiily 
 wifdome, and providing for cafe that is the caufc others doe not 
 as they docbutthefeare of God in a right way ballafting their 
 fpirits ; God will own e his feare to be in their hearts ordering 
 them aright, when thy disorderly, mixed zeale fhall receive re- 
 buke fromChrift. 
 
 But doth not Chrift fay, He came into the world to witneffe Objett. 
 to the truth, and is not every truth more worth tfien our 
 lives t 
 
 That man who in the former five cafes wherein profeilion Anfvt. 
 isftiewedtobeourduty, (hall witnefie to the truth, he fhewes 
 that truth is indeed precious to him, and gives that teftimony to 
 the truth, that he was born for, although in the fix latter he ITiaU 
 forbeare. 
 
 But when thefe latter cafes fliall fail out, how faall the truth Ohj. 
 be maintained ? will it not fuffer much prejudice ? 
 
 i. Chrift will not be beholding to mens weaknefles for the Anfw, 
 maintenance of his truth. 
 
 a. If every man according to his place to deliver his owne 
 foule, (hall declare (obferving the rules we fliall fpeak to pre- 
 fentlyj what he conceives to be the mind of God, though he 
 iliall not either in words or practice continually hold forth the 
 fame, yet thereby the truth is maintained. 
 
 3. The truth is maintained, by forbearing that practice which 
 thofe opinions of men that are contrary to the truth , puts them 
 upon, not doing as they doe is a continuall witnefle againft , . 
 them, and fo a witneffe for the truth, and this is a Chriftians du- 
 ty at all times, although I muft never upon any ground do that 
 which my confeience fayes is in it felt e finne, in the lead thing; 
 yet I am not ever bound to doe that which my confeience fayes is 
 in it felfe good (as it may fall out J in fome great things. A thing 
 in it felfe evillcan never be made my duty to doe, what ever 
 circumftinces it may be clothed with, what ever good I may 
 conceive may be done by it ; but a thing in it felfe good, may by 
 circumftances attending of it , be fuch,as at this time it is my du- 
 ty to forbeare it , f« that in not doing ic I cannot be charged of a 
 finof omiffion, of not living according to what my judgement 
 and confeience is convinced of to be truth, and good. 
 
 M That 
 
82 Heart-dmjiom 
 
 Five rules for That we may underftand yet further our duty of profeffion, 
 th? ordering fe as wc may caufe no divifions by it, let thefc five rules be con- 
 
 v" mh° fcfl]0n fic,4red for thc erdcrin § of lt ' 
 
 P trut ' Firft, we mutt be well grounded in Fundamental? , before we 
 
 make prereflion of other truths • feldome or never have you 
 known men who in the beginning ©f their projfeffiorc of Religion 
 have laid out the fiat of their ftrength in Controverts, but that 
 ; they have vanifhed and come to nothing in their profellion. Be 
 firft well rooted in the faith, in the great things or godiineflc, 
 the abfolute neceflary things of eternall life, and then thy fetch- 
 ing into other truths of God which are for thy farther edification, 
 willbefeafonable. 
 *» Secondly, take heed that what thou doll, be not out of af- 
 
 fectation of novelties, which men naturally have itching defircs 
 after. It is very pleafing tothefLPn, to convey fuch things to 
 others, to be thcfr.ft that fliali bring to others,things which be- 
 fore they undetftood not, whatfoever the things be. As there is 
 much wickednefle inraifing up old errors, as if rhey were new 
 truths; fo there is much vanity in bringing forth old truths in 
 * novel and itlecltd phrafes, as if men defined to be thought to find 
 cut fome new thing that yet hath not been, or is very little 
 / known in the world, when indeed upon examination, when it 
 
 is uncloathed of its new expreffions, it proves to.be the fame old 
 truth, that ordinarily hath been known and taught, snd fothe 
 man appeares to bene knowing man, more then ordinary. Take 
 heed of this vanity of fpirit in the holding forth of truth, efpe- 
 ly when in publike you fpeak of Goes truths, fprak of them 
 with reverence of the name of the great God, as the Oracles of 
 God, clearly, plainly, not in obfeure, unquoth, u -ikr.own expref- 
 ilons, as the Oracles of the Idols were wont to be delivered in. 
 
 Thirdly, whatfoever is differing 60m others who arc godly, 
 is not to be held forth and profcflrd without ferious examinati- 
 on*. Wc may venture more fuddenly upon thofe things which are 
 generally received of the Saints • but if they be differing, then 
 we had need examine them over and over againe, witha/ealous 
 eye over our ownc hearts, and to take heed to our fpirits, and 
 how we behave our felves in fuch things, wherein we are like 
 to goe a way fo much differing from fo many of our godly, 
 able brethren. We maft take heed of publifhing any fuch thiDgs 
 
 rawly, 
 
T1)eEvill of our Times, 83 
 
 ■ — - — — it — ~ 
 
 rawly, undigeftedly, left we Wrong thstruth of God, and make 
 the profeflion of it b. come ridiculous. If rhe thing be true to day, 
 it will be true to morrow. 
 
 Fourthly, We muft not think it enough, boldly to affert things , 4. 
 
 but according to the rule of the Apoftle, 1/^.3.1 e.we muftgivs 
 an account, 1. nrithmceknej; We muft not doit in a paffionate,fro- 
 ward way, not with our affe&ion s hurrying and tumultuous ; 
 not after a contentious manner, as if wedefired vi&ory rather 
 thentruth; but withquictnefrcandcoaipofcdneiTeoffpirif. We 
 muftnot think it much to beare contradiction from others, yea 
 though it fhould arife to contemptuous carnage againftus, and 
 rrithfcare, that is, either in refpecl of our felves who make the 
 profeffion, or in refpecl or thofe before whom we make it. For 
 our felves, we muft not doe it in a conceited way, not in a high, 
 arrogant way, with foolifh confidence in our felves , in our 
 owne apprehenfions and abilities, but with fcare, manifefting 
 our fenfiblcncfleof our owne weaknefle, vanity, and nothingnes: 
 2. in refpecl of thofe before whom theprofelTio is made. We muft 
 manifett our du?, reverent efteeme of them; no unbefeeming be- 
 haviour, no fcornfulneffe, lightnefie, contempt, if it be before 
 Magi{lrates,efpecially then whatfoever they are in regard of their 
 perfons, yet reverentiall refpccls ought to be given to them in re- 
 fpecl of their places j and if they be men of worth , learning, 
 grace, publike ufe in the Church or State, that refpecl that is due 
 to their worth, is to be manifefted alfo in our carriage towards 
 them. Grace teacheth no man to be unmannerly, rude, feern * 
 
 full, furious or foolifh. 
 
 Fiftly, if you would make profeffion of, or pra&ice any thing 5 . 
 
 differing from others who are godly and judicious, you fhould 
 firft acquaint thofe who are m«it able.with what you intend,and 
 not goe to youths, and women, and weak ones firft, fecking to 
 promote what you apprehend , by poffeffing their hearts fitft 
 with it, and to get them to be a party for you ; this is not the 
 way of God. If God hath revealed foroe new thing to you, you 
 have feme new light that is not yet made knewnetoyour Bre- 
 thren, which not onely by profane men, but I feare by fome 
 who are godly,is in a profane manner fcorned at;snd it were wel 
 if nune of thofe who pretend it, did not give fomeoccafion ; 
 
 M % were 
 
Heart-diYijlons 
 
 were not the temptation to the defpifing of that exprefEon, yet 
 you fiioald firft goe to thofe who are moft able to judge, ac- 
 quaint them with what apprehenfions you have, and fee whether 
 they cannot make it appearc to yon that you are miftaken ; if not, 
 they may confirme you in the truth, that you may goe on in it 
 with the more confluence. 
 
 If Churches were fetled as they ought, I fhould think it very 
 ill for any Minifter to preach anything not ordinarily received 
 by the Saints , before they have acquainted other Elders, yea 
 fome of other Churches with it, if outofaneagerdefire to be 
 formed in venting fome new thing , they fhall doe it meerly 
 from thcmfelves, they may be meanes to raife and engage 
 themftlves in wofull difturbances before they are aware. That 
 common union and fellowship thet there is between Elders 
 and Churches, requires mutuall advite and confutation in mat- 
 ters of difficulty, though to lay a law upon them to advifc in 
 every thing, be it never fo clear e, would be hard. 
 
 Chap. XII. 
 The £ .dividing The fixt dividing Principle. JVhtt u in'ttfelfe heft muft bt 
 principle. chofen and dsne , not weighing circum- 
 
 ftanees or references. 
 
 THis brings much trouble to the Churches ; yea it caufeth 
 much trouble in the fpirits and lives of many truly godly. 
 It caufeth men f o break the bonds of their Callings, of their 
 Relations, of their Publique Interefb, therefore certainly it muft 
 needs be a dividing principle 
 
 Some men whofe calling is onely to a private employment, 
 yet having fome gifts, and having ufed fometimes in their Fa- 
 milies to take a Scripture, and fpeak fomething out of it ; upon 
 this they think it is a better thing to be exerofed in preaching 
 Gods Word, then to fit in a fhopall day, at fome meane work , 
 or felling out wares, therefore they think they are bound to give 
 over their callings, which they look at as too low, mean things, 
 and be Preachers of the Word, not regarding thofe due wayes 
 that Chrift would have men coat into tech in employment by. 
 
 Although 
 
The EVill of our Times. 85 
 
 Although I doe not thinke, but that Tradefmen, who have 
 good knowledge in the Scripture , and are gifted by God to 
 Jpeake the Word to people for their edification, when there 
 is a want of able men , who have been all their lives prepa- 
 ring for fuch a work, and are fet apart for it, rather then peo- 
 ple fhould continue in ignorance, and fo perifh, (it thofc who 
 are able and fit to judge , iliall judge them meet for fuch a 
 workej they may be employed to make Chrift known to them ; 
 yet for every man that takes himfelte to be a gifted man, and it 
 may bee is fo j'udged , by feme who are willing to flatter 
 him , to take upon him of himfelfe , or by theadvife of two 
 or three of his friends, to leave his other employment for the 
 work cf the Miniftery, becaufe that is a more noble and excel- 
 lent work ; this is not a way ot God, but t way of confufion 
 snd disorder. 
 
 Againe, it is in it felfc abetter thing to enj'oy a Miniftry of 
 the moft eminent gifts and graces, then one of lower ; but if 
 this fhould be made a rule, that a man who is under a Paftor 
 who is faithfull and in feme good meafure gifted, upon ano- 
 ther mans comming into the Country that is more 1 eminent, 
 .hould foriake his Paftor, and j'oyne to the other; and if af- 
 ter this ftill a more eminent man .comes, he lhould leave the 
 former and joyn to him; and by the fame Law,a Paftor who hath 
 a good people, yet if others be more likely to receive more good, 
 he may leave his own people and go to them , what confu- 
 fion and diforder would there be continually in the Church ? 
 Men snuft confider, not oncly what the thing is in its own na- 
 ture, but what itistothem, how it ftands in reference to their 
 relations. If you be joyned to a Paftor, foas youbeleeve hee 
 is fet over you by Chrift, to be a Paftor to you, ( not becaufe 
 the.Bi&op hath fentone, or an old Ufurer dyes, andleavesthe 
 patronage of a living tofome Oftler or Tap-wench in an Ale- 
 hcufe, and he or fhe (hall fend one by vertue of their right to 
 the patronage, this cannot tye a mans confeience to depend 
 upon him for the ordinances of Chrift all his dayes, in cafe he 
 cannot remove his dwelling, but if you cannot but looke upon 
 the man as the Paftor that Chrift hath fet over you.) Though 
 this man hath meaner gifts then others ; and it would bee 
 asore comfortable for you to have another Paftor j yet this is 
 
 M 3 not 
 
k-rr.,1 VV m r... uiwmrm cm 
 
 86 Heart-diYiJions 
 
 not enough to caufe you to difert him whom Chrift hath fee 
 over you; and if people may not leave their Paftors, becaufe 
 others have more eminent gifts, then furely Paftors maft not 
 leive i heir people , becaufe others have more eminent Li- 
 vings. 
 
 To ioftance yet further, that you may ( ct how this Princi- 
 ple difturbes mens fpints: Many being in the workes of their 
 calling, have tome thoughts come into their minde, that wav- 
 er is a better worke, more noble and fpirituall then to be im- 
 ployed as they are; therefore they mutt needs prefently leave 
 their wow, end goe to prayer : How many have been per- 
 plexed with temptations this way, by which their lives have 
 been made very uncomfortable ? Prayer in it fclfe is better ' 
 
 but isn better attl^timefor me,all things confidered ? am not I 
 
 about that which i God hath called me to? By this Prhicipje 
 
 many deceive and trouble themfelves, in refped of their foule, 
 
 as fome by a conceit of the like nature, deceive and bring great' 
 
 rouble to themfelves m refpecl of their bodies j fom ? who 
 
 iiave fickly bod,es, their fleih is decayed, they thinke fueled 
 
 uchthings have mpft nounfhment in them, fuch thinL are 
 
 hot and full of /pints, and /«ice , therefore they will •£ and 
 
 annkc- altogether fuchthings, leaving their ordinary dyet by 
 
 this meanes they many times overthrow their bodies:' for 
 
 ihoughamsawantsfle^yettheway forhimto have it,itma V 
 
 be jsnotto Mkciiwinfliing things, butpurging; and 2 
 
 fee be troubled with famtnefle, it ma V be the way to get S 
 
 pints, is by eating ordinary dyet, and cooling his boK* 
 
 iofome diftcmper may be cured, and he may get his veyne 
 
 It is not : enough therefore to fay the thine it in it felfe bet- 
 ter but isit better in .U the references I h«v| and ha r f L 
 it better in regard of others, in regard of the publike fo , he 
 helping mee m ail my relations ? May it not help, one wl v 
 
 anl ft"? ZfSl ^T ? If * Ph ? fitis " ^ come toama^' 
 and fee hi difcafe,* hot, and (hould therefore prefently cook 
 htm b, g,v lns h,m water, the man may like .VfoXpreS 
 
 why 
 
The Evil! of our Times. 87 
 
 why is it not better to be coole, then fo burning hot t but thus 
 the Phyfrtian discovers his roily, and the Patient lofes his life. 
 A Phyfitian in prefcribing fome phyficke had need have forty 
 confederations in his head at once, how one part (lands arTecled 
 to the other, ofwhatyeeres the man is, of what compLection, 
 how long the difesfehath been upon him, what was laft done 
 to him,&c. So it fhould be in the duties of Religion, a Chriftian 
 who defires to walk orderly, to beautifie and honor his profelTi- 
 on to enjoy communion with God, and peace in his own foule, 
 and bee ufcfull to the publike, had need have his wits about 
 him, not prefently to fall upon a worke, becaufe it is now 
 prefented as good to him in a (ingle consideration ; hee mult 
 compare one thing with another, and fee what it is in all its 
 references; or otherwife, he will but enterfeire, he will but 
 hackeand hew, and bungle, and difturbe hirofelfe and othersin 
 the wayes of Religion, hee will make Religion tirefooae to 
 himfdfe and others, hee will be in danger in time to cafteff* 
 ftriftndle , and to grow fo much the more loofc then others, 
 by how much more flreightned hee hath been in a disorderly 
 way then others. I beleeve fome of you have knowne thofe 
 who in their young time have becne very ftticl and tender; 
 Whatfoever th:y have conceived to be better then other, they 
 have prefently followed it with all eagerntfle, never confidt- 
 ring circumftances, references, or confequences, but the thing 
 is good, it muft be done; yet being wearied with this, they 
 .have after growne loofe , in as great an acceffe, the other 
 way ; yea , it may bee have vanifoed and come to no- 
 thing. 
 
 Chap. XIII. 
 
 The feventb Dividing Principle ; It it obftinncy for a mart net The feventh 
 to be convinced by the judgement of man^more lear- dividing Pruv 
 
 ned and godly then himfelfe. c1 P Ie# 
 
 THe making this to be the role to judge obftinacie by, hath 
 in all ages caufed great divifions by exafperating the fpi- 
 rits ofoicnone againft another. In times of Popery what rage 
 
 did 
 
88 
 
 Heartzdivijions 
 
 did it raife againft men who were moft confcientious ? the 
 generality of men thought they did God good fervice, in per- 
 secuting thofewho would not yeeld te the judgement of o- 
 thers, who had the repute of learning and piety; and thofewho 
 were conscientious, could not yeeld to their determinations, • 
 not feeing the truth of God in them, and this rmde the ftirre. 
 While men appcare obftinate, by the rule of Chrift we are not 
 to bearc with them ; and this Principle fets thoufands of godly . 
 peaceable men in the feate of the obftinate , thefe cannot in W 
 confeience yeeld, and others cannot but in confeience oppofe 
 them; what reconciliation then can there be hoped? either 
 men muft captivate their confeiences , caufe them in a for- 
 did way to bow downe to flavery , or clfe there muft 
 needes bee continuall division and oppofition where this 
 prcvailes. 
 
 I confetTa fuch a Principle as this is wculd make for union 
 amongft thofe who either thinke they need not, or through 
 carelefnefle regard not, to fcarch out truth, but with an im- 
 plicite faith take in all that fhall be impofed upon them, who 
 thinke ignorance of Gods mind and confeience fUvery, to be 
 no great evill; this is never urged with violence, but either by 
 thofe who have given up their confeiences to be ferviceuble to 
 the eafe and content oftheflefh, or thofewho have, or hope 
 to have power in their hands, to bring others in fubjeclion 
 to them. 
 
 Becaufe the right informing our judgements in this, may 
 much conduce to peace, I fhall endeavour » i. Tofhew you 
 w r hat due refpecl is to be given to mens judgement who are 
 learned and godly. 2. Yet not fo much as to make their judge- 
 ments the rule to j'udge men obftinate, if they differ from them. 
 3 . What then fhould be the rule ? by what lhould we judge a 
 man to be obftinate ? 
 For the firft , Certainly much refpect is to be given to the 
 y? ™ j* rc 'P e " learning and godlinefle of men. There is a great delufion in 
 lodie^ufce- raany mens hearts, that makes them thinke it to bshalfe Po- 
 mentoflear- pery, to give any refpecl: to Learning; although the abufe of 
 ned holy- men. Learning hath done much evill, againft that much hath becne 
 and may befaid; but I dare avow this, that neverfincethe be* 
 ginning of the world could a man be found to fpeake againft 
 
 Learning 
 
TbeEvill of our Times. 89 
 
 earning but an ignorant man ; neither is it like,nay I may aver, 
 it is impoflible thit any bat fach will be found to the end of the 
 world, Learning hath (o much of God in it, that it never had 
 nor will have any enemy but ignorance. 
 
 1 Tiw.4. 1 3 . Give attendance t9 readings to exhortation, to do- 
 Brine. Fer.i$. GivethjfelfewheBi to them, LvtZtwISj, Be fn 
 them. And when we fee grace added to Learning, it fhould aide 
 much to our t ft c ;eme of fuch a man ; it is the orient pcarle in the 
 gold ring, it is a great teftiir.ony to a way, that it is the way of 
 good men. Prov.2. 20. That thou maijt vealk^ in the way of good 
 men, and keep the paths of the righteous. The judgement and 
 counfell of fuch is to be received with vay great refpeer, efpe- 
 cially ifthe eminence of their grace appear es in the lend ernefle 
 of their fpirirs, that we may fee much of the feare of God in 
 them. Ex,r& 10.3. N-) w Ut v.* make a covenant, according to the 
 CowfcR of my Lord, .in-io\ theft that tremble at the comman&e- 
 ment of iter God. And when not ondy forne fc*v godly men are 
 of this mind, but when it is that which God hath fealed in the 
 hearts of the Saints 'generally, v.ry high refuel is to be given 
 unto it. 
 
 Wherefore he that diffas in his judgement from wife,leamed, 
 godly men, had need 
 
 4Firft, fpend much time in Prayer and Ffcrniliati^n before the 1 . 
 Lord. There is a notable expreffion of #*///, C;tcd in an Ap- 
 pendix of an EpiPtle of Lnthtr to the Minilter* of Norimberg, Multa axxie 
 who were at variance one from another: He who wiS feparate cen i tlle "f!' etu ™ 
 himfelfe from hie br ethren, had need confider ma*j things even tof^noftc/lb-' 
 anxiety; he had need break, his Jleep many nights , and fecl^of fuuere infom- 
 God with many teares, the demonflration of the truth. ties, & cam 
 
 Secondly, you muft even then when you csnnot fubjecl to m *[t u taaym** 
 their judgements , preferve due reverence in your heart, and veritJi^de- 
 (hew due refpefts to men of learning and grace according to motivations, 
 their wotth. We have a notable relation of that holy man, Mr. qnife afratrih 
 Greenham, in a Letter of his to the Bilhop of £(}, in whofe Dio- b:( * fit"**. 
 cefle he lived; theBifhopfeekingro bring him to conformity, vy/; ' 
 objtftedthus unto him, fVhj will not jouyeeldf Luther appro- 2 ' ' 
 
 ved of theft things , are j oh ivifer then he? His iobcr and gra- 
 cious anfwerwas, I reverence more the revealed wiH of God in 
 teaching that worthy inftrument of God ^Wr. Luther fo many ne- 
 
 N ceffary ' 
 
no Heart-divijions 
 
 eejfarj things toftlvation, then Ifearch into hisfecret wiU y why 
 he kept bac\ from hit knowledge ether things of lefle, impor- 
 tance. 
 
 3. Thirdly, if thofe things wherein we diffr from the judgments 
 of learned and godly men, be not matters of dutie, they onely 
 viay bring us to fomefuffering,weftiouldlilGntlyyeeld for peace 
 fake, and out of refpccT: to them, not oppefc. 
 
 4. Fourthly, in all things wh:rein you may hive any help from 
 them, youihould repairetothem, anddelire to partake of the 
 benefit of thofe gifts and graces God -hath bellowed upon 
 them, 
 
 5 . Fifrly, in all things wherein you can agree, you Should be the 
 morecarefulltomanifrft all pofiible obfervance indre- r pecl to 
 them, in blefiRng God for any help he grants to you by them, ei- 
 ther in making knowne his truth to you,or at leaft in further con- 
 firming yon in it by them. 
 
 6. Sixtly, and in what (till your confeiences will not fufferyou 
 to agree with them, you are to take it as your affliction, and to 
 account that way you are in to want a great luftre, and.moft defi- 
 rable encouragement, in that fo many learned and godly mens 
 judgements and practices are agih.il it. 
 
 We arc to raife our refpc&sto men of learning and godlinej 
 thus high ; but if we fhould goe fo high, as to give up our judg- 
 ments and confeiences to them, we fhould in honouring them, 
 diihonou'r ChritV; yea they would account themfdves to be difr 
 hofiourci. Such as are truly godly and wife, doe rather account 
 it their honour to carry a lovingrefpectto-thofe who difT.rfrom 
 $*antma?!id them, then defire that men ifrould, blindfold,befort? they fee their 
 
 glut ^ afcat grounds, follow th&sn. PEela- real! fpirits indeed ecc^iincit their 
 nut boy it as tc- p • • r , -•,••,•• t .i « 
 
 cltCi* mfcio] honour to force men 1.0 be or taeir mind-; it is th.ir \A01y that 
 
 uttelpudme they can fay to tfce conscience* of men, Bow downe before us. 
 taiitum vaut y a gracious if if it abhors the thought of fuch 3tyrannie.. This to 
 &■ 'pilaris* ^igb rsifing Vfcfpec^s due to learned, holy men, hath been very 
 fintirc^imjl hurt full in the Church, prejudicial! to the foulesof raen,bat efpe- 
 frohaf[itE'ccU*€\tify to the honour of Ghrift. I will give you an inftance. 
 fi* quod itti Erafwtts was no novice, yet how dangaroufly he was taken with 
 E^rBTb Ho 1 *" 3 ** w *^ appear by a Grange expreflion or his, in an Epiftle 
 Pyrc!ceymcro° ^ e wrote to one BililaldtM : Haw far the authority of the Church 
 ti.ep.zo.cp.j. frevai/es with other /, I krtw not j but with me it hath thstfower f 
 
 '" that 
 
77;e EYiU of our times. 9 1 
 
 that 1 could be of the ofmUnvtithArriar.s and Pelagians, if the 
 Church did but aSew that which they taught. This you will 
 fay is a ftrange exprefllon, comming from a learned man, and 
 one too, not addi&ed to the Church that th n was in that excefle 
 as others were ; how then did this conceit prcvaile with men 
 more weak, who gave up their conlcieiKcs to o-hcrs through 
 their blind fuperftition ? 
 
 Wherefore fecondly,thc>ugh great refpecT: is to be -given to men 
 holy and learned, yetnotfuch, that a man muft be judged ob- 
 ftinate, if he fubmit not to their judgement* and determinati- 
 ons, tor, 
 
 Firft, if a man fliould beleeve or doe any thing before he fees l • 
 feme other grounds befides their judgements or examples, 
 though the thing were in it ftlfe never io good, yet it would b« 
 finne to him. If indeed this wire enough to aniwtr Chriii,Lord 
 I am a poore weak man, I cannot find outthy truths my ielfe, 
 therefore I feeing learned godly men to be of fuch a judge- 
 ment, and doing fuch things, I thought it too much preempti- 
 on for me to differ from thena,therfore I alfo beleeved i: to be true, 
 and pradifed accordingly : This were an eafie way for people 
 to agree , and it might well be j'udged obilmacy to gain-fay. 
 But this account Chrift will not take, for he tellsuSifVbatfeevcr 
 ir net ef faith, ii finne - y and the judgements and practices of 
 godly learned men, he never made to be the rule ol faith. 
 
 Secondtyvif God in revealing his mind to men, aiwayes did a. 
 it according to the proportion of their gitts and graces, then it 
 Were too much boldneffe for any to differ from thofe who arc 
 molt eminent ; but experience tels us it is otherwife,as God cau- 
 fes his raine to fall upon one held, and net upon another; and as 
 the wind blows whereitliits,fo are the workings oftheSpint of 
 God upon men. Although he reveals to all his Saints whatibever 
 is abfolutely neceflary to falvation,yet for other truths, a man of 
 eminent parts (hall know one, another of weaker (kail know 
 another. David was a man as eminent for parts, and was filled 
 with the Spirit of God as much as iV^^bothin regard of Pro- 
 phefie and godlinefTe ; yet fomctimes that was revealed to Na- ' 
 than, which was kept hid from David. When the Book of the 
 Law was found, and read before Ufah, they fend to Httldah 
 
 N 2 the 
 
$>2 Heart-divijions 
 
 thePropheteflfe, yet there were Prophets in the Land at that 
 time. 
 
 But you will fay, Is it not more likely that men of learning and 
 
 piety, feould know what is right, and what is not , better then 
 
 othew? 
 
 Anfw. True, it is more likely they fhould ; bnt God many rimes doth 
 
 things which we think are not likely ; that which is the moft 
 
 unlikely to ui, Cod many times choofcth as btft to ferve his 
 
 ends. 
 
 5. Thirdly, if there were no other reafonwhya man of weaker 
 
 parts (hould differ from others, then becaufe he is conceited of 
 
 his parts, thinks himfelfe more able to undcrftand, then thofe 
 
 whoarefarrehis betters, then there would be more liberty to 
 
 dealc feverely with him ; But being there may be this reifr*,why 
 
 men who are weak, yet differ from thofe who are eminen*,Chrift 
 
 hath laid this charge upon them, that they mull [not belccve or 
 
 practice any thing in the matters of Religion, but what they Qiali 
 
 firft fee ground tor out of his Word* Ifamanfhall be jealous of 
 
 himfclfe, fearing left his owne undemanding fhould mifkad 
 
 him, and in the ufe of all meanes he can, feeksteGod, and yet 
 
 csnnot fee from Scripture the ground of thefe things learned and 
 
 godly men have determined, and having received i'uch a charge 
 
 from Chrift, not to alter his judgement or practice-, till in the 
 
 ufe of thefe meanes he fliould receive farther light from him ; 
 
 what would you have this man dec ? If he yetlds to you, hefins 
 
 againft the charge of Chrft and his o w ne conference ; if he doth 
 
 net, either now or after fuch a time you prefixe him, alter his 
 
 jadgcraent and pra£tice,you judge him obit inifc-, and in the name 
 
 of Chrift deale with him as tech ; doe not you by this make that 
 
 bond that Chrift hath laid upon him, fto doe all he doth from a 
 
 principle of fait h) heavy cr then Chrift would have it? 
 
 4* Fourthly, the more learning, the more godlinefTe men have, 
 
 the more pains they take in finding out the truth] there is the leffe 
 
 ground to judge thefe obftinate, who differ from them, b.caufc 
 
 they differ. 
 
 You will fay, How can that be ? For if men be very learned 
 and godly, and take much pains to find out the truth, there is the 
 morereaionwcfrould bclecvc their judgements, more then our 
 ©Wnc. "" Wi 
 
Tl?e Evill of our Times. p j 
 
 Wc muft indeed honour them, then, the naofe ; but yet the Anfir. 
 extjuifitnelTe of their learning, the emineney of the'rgodlinelTe, 
 the induftry of their labours, for the finding out of truth, may 
 excufc thofe from obftinacie who cannot fee into the ground 
 frem the Word, of all that they are sble to *ee ; for is it not 
 more then probable, that men who areweake aad exceedingly 
 beneath them, fhould through metre weakntfle be unable to 
 fee the rule of Scripture in thofe things which they fcsve got 
 the fight of, by the hdpe of their great learning. godlineffe, 
 and indefatigable labours ? Can it be, that men who have not 
 attained to that eininencie, who are not able to take h much 
 paines in fearching, thit they ( though they have their hdpe 
 added ) ftiouid be able to attaine to what thefe men fo emi- 
 nent and induftrious hxve attained to ? Can they in a few 
 months come to fee that which they have been ftudying, and 
 debating one with another divers yeeres before they could fee 
 it, can they b* fatisfied in their conferences of the minde of 
 Chrift, when thefe eminent men, for a long time could hardly 
 fatisfie ^ne another ? yea, it may be after all the helpe of their 
 learning, godlinefTe, and painfull labours, they looke upon many 
 things but as probable, as more likely to be fo then otherwife, ' 
 
 they have not a PUrofhorj in their owne hearts ; and fhall 
 thofe who doe not fee ground enough for the foGt of Faith 
 to fettle upon, bee judged , and dealt with as obftinate? Be- 
 caufe they yet are not ©f their mind, (God forbid .) 
 
 Fifthly, there is much danger in making this to be the rule, 5« 
 
 for if to goe againft the judgement ©f godly and learned men 
 be obftinacy row, erelong it may come to this, that to goe 
 againft thofe in place, who have power in their hand, fhall be 
 obftinacy, whatsoever they bee ; for who dare qutftion their 
 learning and piety? Whatlbever mifcarriages thele flaall be in 
 after ages in bringing men unlearned and ungodly into place • 
 yet thofe muft be judged as guilty of obftinacie who are not 
 of the fame judgement they flball be of; and into what a cafe 
 then have we brought our felves ? 
 
 If you fhall fay, True, our caie would be fad, but wee muft 
 venture it, there is no helpe, better an inconvenience then a 
 mifchiefe. 
 
 But here will be not id inconvenience onely but a mifchiefe : 4nfw. 
 
 N 3 In 
 
94 Heart-divifions 
 
 In civill things this indeed muft be ventured, for there wee 
 are not bound to underftand the reafon and ground of all things; 
 but it nothing appeare to bee contrary to the rules of juitice 
 and piety,wearetoiubmit; but in the matters of Religion it is 
 otherwife , wee muft understand the ground of all from tie 
 word; therefore thcfe who ihal lay downe fuch a pofition, 
 that we may deale with thefe men as obftinate, by the Ordi- 
 nance oiChrift, who after two or three admonitions (hall not 
 be or the fame judgement, and due the fame things that lear- 
 ned and godly men determine, do bring the Church into grea- 
 ter bondage then they are t ware of. 
 
 6. Sixtly, Learned and godly men yet have ftefh as well as fpi- 
 rit, and private engagements doe often fway much even with 
 them : Here with us wee know how the greater number cf 
 learned and godly men goe, but in New-England the greater 
 number of learned and godly men goe another way. Lately 
 the greater numbe*: of learned and godly men in Old England 
 did judge fubmiflion to PreUticall power in the Church, and 
 praftife of Ceremonies, andufcor Common Prayer to be law- 
 hill, I hope it is not fa now. 
 
 7. Seventhly, If it be alwayes obftinacie not to beleeve or pra- 
 drtife what they judge fliould be bdeeved and pra&ifcd, th<|n 
 fometimesit will bee obftinacie not to beleeve and praftife a 
 contradiction; for we know fame learned and godly men de- 
 termine one thing, fome determine the contrary j yea, often- 
 times they are contrary to themfelves. 
 
 8. . Eighthly, It is againft the rule of the Apoftle , Try aU things 
 
 kfep that which is good , abftainc from all abearance ofevill; 
 If after the .try all of prophefie, th.re b? but an appearance of 
 evill, we arc bound to abftaine. 
 p. Ninthly, we know by our own experience, we have differed 
 
 from many more learned and godly then our felves, aud yet 
 our confeiences did excufe us before God, that we did it not 
 out of obftinacie, that if our lives had iaine upon it we could 
 notforthepftfent have helped it. 
 
 But if we fhall not judge men that goe againft the detenai- 
 nition of thofe who are 1110ft able to judge, then every man 
 may doe whatfeemes good in his own eyes, and fo there will 
 be nothing but conf ufion. 
 
 Not 
 
The EVill of our Times . 9 5 
 
 Not fo neither, though this be not the rule to jadgc men to Anfw. 
 be obftinatc by ; yet men may by fome other rules be judged 
 to be fo, and dealt with accordingly; as thofe by which we jud- 
 ged whether the evill be'in a mans conscience or in his will, 
 efpccially thefe foure : 
 
 Firft, If the thing wherein men differ, be againft the com- 
 mon principles of Chriftianity ; then fuch as will take up- 
 on them the profeftion of Chriftianity , doe involve them- 
 felves in the guilt of obftinacie, if they goe againft thofe 
 things. 
 
 Secondly, In other things, if their carriages be turbulent, and 
 altogether unbeseeming a Chriftian differing from his Bre- 
 thren. 
 
 Thirdly, Where there is neglect of thefe meanes of refor- 
 mation, which he hath nothing to fay againft. 
 
 Fourthly, If he fo erodes his owne principles, that he ap- 
 peares to be felfc' condemned. 
 
 Ch ap. XIV. 
 
 The eighth Dividing Principle. Jf others be againft what we TJic 8.divi3iiu 
 conceive to be truth, we may judge them going principle. 
 
 againft their own light. 
 
 THis is a worfc, a more dividing Principle then the former; 
 it is wcrfe to make cur judgements the rule of other mens 
 actions, then other mens judgements the rule of our actions : 
 This makes men who differ, to hate exceeding hard thoughts 
 one of another; it caufeth a mighty fpiritto rile in tfcem one 
 againft. another. A man cannot judge worfe of another, then 
 th ; , that he goes againft his owne light. Of all things con- 
 scientious men know not how to beare this ; yet how ordina- 
 rily: will men who are weakc, j'udge thofe that are ftrong, be 
 caufethcy cannot fee into the reafons of their actions ? there- 
 fore thofe that doa them , muft needs doe them againft their 
 owne light : It they fee another mans garbe, and manner of 
 converfe, and way, to be differing from their owne, they pre- 
 fently judge him (inning againft his pwne confeience, to bee 
 
 acted 
 
$6 Heart-diYtfions 
 
 acted by by-ends to doe what he does mcerly out of cunning 
 tnd craftineflfe; This is from the pride aod fowrenefle of mens 
 fpirits. This is farrc enough for you to goe in judging your 
 brother, were I in his condition, fhould I doe as hee doth, I 
 (hould goe egainft my light , I fhould act by by-ends ; bat 
 therefore to conclude that hee goes againft his light, tnd 
 acts by by-ends, is very finfull. Miny carnall men thinke , if 
 they fhould make fuch a (hew of Religion ; if they fhould 
 doe fuch things, as fuch and fuch men doe, it would bee 
 hypocrifie in them, and they judge truely . becaufe their prin- 
 ciple would no tbeare out their practife ; but therefore to judge 
 all that doe fuch things to be hypocrites, we account to be a 
 very wicked thing. If thouhadftany fpirit of humility or wif- 
 dome in thee, thou wouldeft rather thinke, it may be he fees 
 what I doe not, I am to looke to mine owne heart and waves, 
 by what principles I goe ray felfe : Men who are wcake and 
 can fee but a little way into things, mnft take heed they cenfure 
 not others, who know how to manage bufinefles better then 
 themfelvcs; fome may doe that acceptable toGcd,that thou 
 couldeftnotdoe without an evill confcier.ee : T':e fa ne ho- 
 nefty and fincerity may continue in a mm, though intruewif- 
 domeanddifcretion he applyeshimfelfedivetfl, . according as 
 occafions are divers; as the hand remains the fame; whether 
 clofed into a fift, or extended abroad, or bended this way ©r 
 that way as occafion ferves. Wherefore for your direction in 
 this, take thefe fit e rules. 
 
 *• i Firft, We are bound to give the beft interpretation upon our 
 brethrens actions we can, if they be not apparently ill ; wee 
 {hould not doe as the Logitidris, Seqni partem dtteriortm, but 
 incline to that which may any way be conceived or hoped to 
 have any goodnefle in it ; we muft rather wrong our felvts by 
 thinking too well of them, then wrong them by thinking too ill 
 of them. This would help exceeding much to peace. 
 
 a. Secondly, we (hould rather be j.alous of ourfelves then c- 
 
 thers, knowing more of the evils of our own hearts then we 
 can doe of any others. 
 
 3 • Thirdly, if we know certainly we are right, and others not, 
 
 our hearts fhould rather bee taken up with admiring and 
 blefiing Gods gcodneflfe to us for wh3t he ihewes us, 
 
 then 
 
T7:e EVillofour Times. 97 
 
 then in centering our Brethren for what he hath denyed them. 
 
 Fourthly,we mull: remember,that not long fince we were our 4. 
 
 felves of another mind, and yet we finned not agsinft our light. 
 
 Fifthly, we rauft confider alfo that in other things our Bre- > . 
 
 thren fee what we doe not, and we would be loath to have fuch 
 meafure from them , that they (hould judge us, going againft 
 our light,and to be acled by by-ends in that we differ from them. JJj£ ]c "p£* 
 We muft grant, that liberty toour Brethren we would have our yiquam P*»- 
 felves ; that is not to be involved in the judgements of others, im dedti , dl 
 but try all things, and keep what God makes known to us to be c e * s , omnia. 
 good ; This liberty ,fayes Luther, Paul hath given vee } and IwiU ^^faf cnt . 
 ftondf it, 1 wiil net fuffer it to be captivated. t^Lutber'*' 
 
 The ninth Dividing Principle. Rules ef prudence are [undent 
 t& guide w in ndturaU things and civiff affaires , and 
 may as well fuffice w in JpirituaU and 
 Church-Affaires. 
 TA Great part of our divifions about Church-affaires comes 
 X\.from this Principle : If God would help us with right ap- 
 prehenfions about this, our divifions would in a great meafure 
 vanifli. Thofe whofe confeiences are taken with a contrary 
 principle, namely, that there muft be inftifutions for all things 
 that are properly Ecclefiafticall and fpirituall, they cannot yeeld 
 to any fuch thing, till they fee the ftamp on, an institution up- 
 on it : Others who thinke becaufc prudence is enough to order 
 civill affaires, there needs no inftitution for thefe things, they 
 think fuch as ftand for them to be too rigid and ftiffein theirway. 
 It divides alfo upon this ground : In the corrupt eftate er 
 the Church (fuch as ours yet is ) if we binde to inftifutions, 
 we fhall be forely pinched with many things that will be very 
 troublefome to us; but if we goe according to the rules of com- 
 m»nprudence, we may decline, oralterwhat would pinch, and 
 take up what may be commodious for us.' Hence the princi- 
 ple is very defirable, if it can be maintained , men will ftriva 
 hard before they will iofc it ; and on the other fide, God is 
 looked at as a j ealous God, who not will furTcr a mans wifdome 
 to Siare with him in the things of his worfhip, which are 
 fpirituall and holy, to apppoint and leave out as may beemoft 
 
 O com- 
 
98 Heart-diVtfions 
 
 commodious for the freedome of them from trouble, therefore 
 they dare notyeeld to any Ordinance that is beyond civill, but 
 upon fome inititution of C h r i s t in his Word, »nd this 
 divides. . 
 
 Now for your help in this : As God hath given two lights 
 to the world, the Sunne, the greater to rule the day ; and the 
 Moone, the lefler, to rule the night : So hec hith given two 
 Lights to man, to guide his courfe ; the Scriptures the greater, 
 to guide man , efpecially in his fpirituall condition, in thofe 
 more immediate references he hath to God, for his worship and 
 enjoyment of communion with him ; The other theleffe, the 
 light of Reafon, to be his guide in naturall and civill things, in 
 the ordering his life for his naturall and civill good ; and though 
 it is true, Religion makes ufe of Reafon, and we have help from 
 the Scriptures in our naturall and civill affaires, yet thefe two 
 light s have their diftincl: fpcciall ufe, according to thofe di&inft 
 conditions of man. 
 wbt arc thole when, I fay, w« muft have Scripture, and in it inftitutions 
 havFinftkut-i- ^ or l ^ ' e things which are fpirituall , and properly Church- 
 cuis for. affaires, I mean whatfoever is made ufe of for the drawing my 
 
 foule neerer 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 I muft have an inftituti- 
 on,I muft not frame any fuch thing to my felfe ; if I make ufe 
 of any thing of mine owne, for fuch an end that I may worfhip 
 God by, or that God might convey fome fpirituall eificacie 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 finde in the Word, and yet 
 have not an inftitution for it ; in this I finne againft Chrift the 
 Lord, who alone hath power to fet apart the ufe of what hec 
 pleafcth, for the tendring up Homage to God, or theconveigh- 
 mg of any fpirituall efficacie from God into the hearts of his 
 fervants. 
 
 Mans naturall and civill good, isnotfo high, but reafon and 
 prudence will reach them ; but for fuch things asthele are, all 
 the reafon and prudence in the world lyes too low, they can- 
 not without finfull prefumption attempt the putting any thing 
 of their owne in the place of theie : Therefore there can be no 
 other Officers jn the Church , to aft by any fpirituall power, 
 
 then 
 
TJ?e Evill of our Times. <?p 
 
 then what wee finde in the Word ; no new Ordinances, no 
 new Courts erected, no kind or authority, no extent of autho- 
 rity any further then we finde in Scripture: The proofe is c- 
 ▼ident, all Church Ordinances are for fpirituall ends, to work 
 by a fpirituall efficacy, beyond what is naturall or civill ; and 
 the efticacie of the power of government confifts much in thofc 
 whogovcrne; if they have not their Charter to authorize their 
 power and the extent of it, it lofes its efficacie, though it bee 
 otherwife managed with never fo much wifdocne and /ufticej 
 the fame act: that is an acT: of juftice in one, is mnrther in ano- 
 ther j yea, the fame mans act done within fuch limits is an 
 act of Juftice , and if done bey»nd thofe limits, it is mur- 
 ther. 
 
 But you will fay, Surely there is ufe of reafon and pmdence 
 in matters fpirituall ; how farre may their ufe extend ? 
 To the doing of thefe two things. 
 
 Firft, by reafon I may compare inftitutions, and argue from * , , 
 one inftitution to another, and fo finde out inftitutions that n * w% - 
 lye more in the dark,by others which are more apparent.Though 
 the thing that I gather be not ttrminis in Scripture, yet if I 
 gather by neceflary confequence from an inftitution, one or 
 more, it hath the force of an inftitution in it : If I make Rea- 
 fon to be the Bafts, the ground of my confequence, it will ne- 
 ver rife up to that height as toraifeto an inftitution ; but if 
 I make fome other inftitution the Bajis of my confequence , 
 then it may. 
 
 Secondly, when I have found out an inftitution, then rea- ?• 
 
 fon and prudence comes in to help to manage this in a fit and 
 comely way, applying it to fit perfons and times, making ufe 
 of fit feafons, due order, and whatfoever naturall or civill con- 
 veniences may further the due adminiftration ot it. The Pre»- 
 lates abufed that Scripture , Let all things be done decently and 
 in order; for they joyned inftitutions of their owne to Gods, 
 to make them decent and orderly : But that Scripture oneiy 
 ftiewes you when you have an inftitution of Chrift, you are to 
 apply by the ufe of reafon and prudence, what naturall or civill 
 helpes you can , for the better managing this inftitution of 
 his. 
 
 From hence we have an Anfwer to that objection is made 
 
 O 2 againft 
 
i o o Heart-diVijions 
 
 againft many things done by thofe who are in a Congregati- 
 onal! way ; what inftitution have they for many things they 
 doe ? what for their Covenant ? &c. 
 Anfw, Though there be no Text of Scripture holds forth this in 
 
 termini* , yet it is grounded upon other inftitutions , plainely 
 held forth in Scripture. 
 
 Firft, it is cleare in Scripture , that befides the Catholike 
 Church there are particular Churches, Saints imbodied, under 
 fuch Officers, who are fo Officers to them as they are not to 0- 
 thers : Thefe people can looke upon this man as their Paftor, 
 and this Paftor upon this people in a peculiar relation ; they 
 may doe feme a&s of power over one another in their Con- 
 gregation, which they cannot doe over others in another Con- 
 gregation : Now then it f ollowes , they being a body, muft 
 needs have fomething to joyne them together; and the leaft 
 thing that can be to joyne them, is the manifeftation of their 
 aflent to joy ne for thofe ends for which Ghrifthath appointed 
 fuch a body ; and what is their Covenant, but this ? Onely 
 ibmemanifeftthis their aflent more largely, fomemorc briefly; 
 I know nothing more is required, but to manifeft their aflent to 
 joyne with that body, tofet up all the Ordinances of Chrift 
 i'o farre as they know. 
 
 If there be any other thing done in their Churches wherein 
 they make further ufe of reafon and 'prudence, then in the two 
 fore-named things, they cannot /uftifie it, but muft acknow* 
 ledge it evill. 
 
 The Tenth The Tenth Dividing Principle ; or rather vaine concert, 
 
 dividing Prin- Every difference in Religion u a differing Religion. 
 
 WHat doe you heare more ordinary then this , How 
 many Religions have we now ? Shall fo many Reli- 
 gions be furTered amongft us ? we cannot tell now what Re- 
 ligion men are of ; upon this apprehenfion they oppofe fuch 
 as differ from them infome few things, with all the violence 
 they can, as men bringing up new Religions, and would take 
 away their .Religion from them; how can they peffibly accord 
 with men that are of a different Religion from them? 
 
 Surely 
 
T?;e EVill of our Tunes. \ o i 
 
 Surely we are more afraid then hurt; Th^ighour diffcren- Anfw. 
 ccs 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 meanes ; they are but different wayes of oppofing the 
 common adverfary. The agreeing in the fame mca"ns in the 
 ftme way efoppofingthe common enemy would be very com- 
 fortable , it would beourftrength, but that cannot be expect- 
 ed in this world. 
 
 Livie in his ftory of a great battaile between Hannibal and Lib.jo. 
 Scipio, fayes, That at the i'oyning of the Armies, the fhouting 
 of Scifio's men was far more terrible then the fhouting of H*»- 
 nikal's, becaufe Scifio's men were all Romans, their fhouting 
 had all the lame tone : but Hannibal's Army was made up of 
 men of feverall Countries, fo that in their fhouting there was va- 
 riety of the tones of their voice,which was not accounted fo for- 
 midable afhout as the other. It is true, our adverfaries doe not 
 look upon our oppofition to them having fo much diverfity in it, 
 fo formidable as they would if we were all but one in our 
 way ofoppofmgthem; But frill we are all fhouting againft the 
 common enemy ; although therefore the terrour upon our ad- 
 verfary would be greater, if our fhout were more uniforme ; yet 
 we hope the victory may be as Cure. 
 
 Souldiers who march againft a common enemy, all under the 
 fame Captaine, who follow the fame Colours in their Enfigne, 
 and weare them upon their hats;or arms,may get the day, though 
 they be not allcioathed alike , though they d;ffer in things of 
 iefle concernment. 
 
 Revel. 1 5. 2. we read of the Saints (landing upon a fea cfglafle, 
 which had fire mingled with it.Mafter Brightman interprets this 
 fea of ghffe,the doctrine of the Gofpell, more cleare,more trans- 
 parent then the doctrine of the Law, which, he fayes,was refem- 
 bled by the feaofbrafle that Solomon made: But there is fire 
 mingled in this fea ofglaffe, that is, faith he, There are contenti- 
 ons & divifions in the *Ghurch,whcre this doctrine of the Gofpel 
 is taught : But yet mark what follows, They got the vittory 0- 
 ver the beafl , and over his image , and over his ntarke, and 0- 
 vtr the number of his name, and had the harps of God in their 
 hands, and fang thefong of Mofes^&c. 
 
 Men who are in a crowd, tread one upon another, yet they 
 
 O 3 ' «11 
 
i o 2 Heart-diVifions 
 
 all make to the fame doore, they would all go j the fame way • 
 Godly people are divided in their opinions and wayes, but thev 
 are united in Chnft • though they maybedivided from fuch a 
 particular fociety , yet they are not divided From the Church • 
 it is with the Saints here , as with the boughes of trees in 
 time of a forme ; you maU fee the boughes one beat upon ano- 
 ther, as if they would beat one another to pieces, as if Armies 
 were figging, but this is but while the wind, while the tern- 
 peft lafts; ttay a while and you mall fee every bough ftandine 
 m its owne order and comlineffc, why ? becaufe they are all 
 united m one root,- if any bough be rotten , the ftorm breaks it 
 off, but the found boughes come into their former place Thete 
 times of mvifion may break off men whofe fpirits wcre before 
 unfound • they will never come in to /oyne with the Saints ■- 
 gam fo as they feemed to doe in former times.- but within a 
 while when this guft is over, others may come in and mew 
 the-mfelvestobe all united in, and receive fap from the fame 
 
 root. 
 
 Chap. XIV. 
 
 DwdingDiftempers^he tofts of mens hems. 
 
 Hoc difco mca 
 
 npHcfe divide us not onely from God, but from one another. 
 
 thJit ' ^ S L ? her > frtm mine ™ ne <*P<r«»ce, 
 
 qJoTZLco TJiLTwT" '"''"ft?' »*« " »*'« «™, 'hen „h/ t 
 
 tam m*gnam " yvith0fit ' What ever others doe to divide us would prevaile lit- 
 
 raufam time*- tl<r > were it not for the Ms of our hearts within. Vapours 
 
 di extra mc, that are got within the earth, are thecaufe of all earth-quakes. 
 
 ? «™ m . they rend and teare : the winds, ftormes, and tempers wSu' 
 
 never move it. Ill humours within the body, difturbe more 
 
 then the ayre without, lames 4. 1 . whence are wars and fi f ht- 
 
 tngs amongsi yon? are they not hence, even from jour lufis * 
 
 Whence come they ? The Anfwer is foonemade, Doe you not 
 
 fee plainly that they come from ycurlufts? Yet were this 
 
 Option put to fome of us. Whence are all our divifions ? Some 
 
 would anfwer Such kind of men ant thecaufe of them, and o- 
 
 ihers would anfwer Nay but fuch men caufe them. We all put 
 
 otr thecaufe of our divifions from our fdves; few would give 
 
 Saint 
 
T7;e EVill of our Times . \ j 
 
 Saint lames his anfwer, They are from hence , even from our iufls. 
 There would not be fuch evill diftillations from the head , if it 
 were not for the malignant vapours that arifefrom theftomach, 
 The curing the heart will fooner cure the head, then the curing » 
 
 the head will cure the heart. 
 
 Whence are warres ? even from jour lufls. The Apoftle doth 
 not here condemneWarsfirnply, this was the error of the old 
 Manichees, raifed up againe by fome amongft us,- efpecially 
 as the wars are looked upon under that notion, raifed for Reli- 
 gion. They feek to weaken our hands in thefe wars, by telling 
 young people, who have newly given their names to Chrift, 
 and therefore defire to be guided by the Word in all they doe, 
 whom God hath ufed under himfelfe to be the ftrengthof thefe 
 warres, that they have no warrant to fight for Religion. To 
 whom our Anfwer is, that we have a Civil right to the ouc ward 
 peaceable profeflion and practice of our Religion ; we have the 
 Lawesofthe Land for it, and for the maintenance of this right 
 we fight. There can be no reafon given why our Civil right 
 we have to our Religion , may not as well be maintained by 
 the fword, as our civil right to our houfe-s and lands. This 
 anfwers all objections againft the maintenance of Religion by 
 the fword, from the practice of the Christians in the Primitive 
 times, who never fought to maintaine Religion thus. Wee fay 
 their cafe was not the fame with ours ; they never had any civil 
 right to the profeflion and practice ©f their Religion, in the 
 Countryes where they lived, as we have. 
 
 The warres meant in this Text are contentions, jarres, divi- 
 sions amonft Chriftians; though they did not take up the fword 
 one againft another, yet there were many quarrels, jxrres ; and 
 divifions amongft them, thefe came from their lnfts. The lufts 
 of mens hearts are very quarrelfome. Stormes and tempers are 
 here below in this impure muddy part of the world, in the 
 higher part all is ferene, calme,andcleare, i Cor. 3. 3. For jee . 
 arejetcarna.ll, how does he prove that ? whereas there is among 
 Jon envying , and fir if e, and divifions t are yee not carnall and 
 walke as men 3 Strifes and divifions doe manifeft mens hearts to 
 be very carnall. 
 
 Atiguftine upon that place, Gen. 15,10. where God required 
 JlbiAhemtQt&t beads and birds for factifice, the beafts were 
 
 divided, 
 
1 04 Heartzdivijions 
 
 . , divided, cut afunder, but not the birds : Thm (Tayes he, by way 
 
 corn* ?*'*& Q^z\\\£\on)cArna!lbrutijbmenare divided one from another, but 
 (c clivitiuniiii , J , r 1 n ' • 1, 1 a- u 
 
 (pmtzalts nul- S*ot S" e birds ; not thoje rvho are morejpirituatf, more cele[ttaa. 
 
 'lo mod$. Aug. Ye walke a* men, fayes the Apoftle, yee fhould not waike as 
 dc civit.lib. 16. mei)i y ee (hould walke as it becomes thofe whofe condition is 
 C1p I4 ' raifed above the condition of men, as it becomes Chriftians^the 
 
 redeemed ones of the Lord; you fay, Can flefh and blood en- 
 dure this ? Can any man living beare this ? What if flefh and 
 blood, what if a man cannot ? A Chriftian may, a member of 
 jefus Chrift who is God-man, may. Chryfofiomein one of his 
 Sermons to the people of Antioch, brings in Gods gracious dea- 
 ling with Cain, as an example for them to imitate, intheircar- 
 tiage towards thofe who carry themfelves ill towards them ; 
 He brings them in alfo replying, God indeed was gentle and pa- 
 dent toward Cain, for he is God, he is above all paflion, but we 
 are b$t men • he anf wers them, Therefore did the Son of God 
 come downe, that he might make you as neare as may be to 
 be God. 
 
 The Scripture fav 'es,!7 'he Saints are made partakers of the di- 
 vine nature - } therefore doe not fay, We are but men. You muft 
 not walk as men, but as thofe who are endued with the Divine 
 nature. It is a great charge that the holy Ghoft layes upon the 
 ■ t Corinthians, that they walked but as men ; yet many come fhort 
 
 of the lives of men :they rather v walk as dogs, as tygers,as wolves. 
 GW. 5.20. The fruits of the fie fb are hatred , variance f emu- 
 lation, wrath, (lrife,fediti9ns } herejies, envjings. All thefe are 
 the caufes or workings of divifions : Surely our divifions are 
 the fruits of the flefh. Wee fee it in nature, the more fpirituall 
 any thing is, the more it unites ; and the more groffe the fub- 
 ilance of any thing is, the leffe it unites ; the beames of the 
 Sunne are of a kinde of fpirituall nature, therefore thoufands of 
 them will unite in punclo,but its not fo in other things; fpirituall 
 * hearts in this are like the Sunne beames, though thoufands of 
 them live together, they will unite in one fo long as they con- 
 tinue fpirituall. The three thoufand Converts, All. 2. joyned 
 with one accord, with one fingle heart : We finde it now by 
 experienced long as there be but a few in a Church, they agree 
 well, but ufually when they come to be numerous, diflentions 
 rife amorogft them ; this is an argument that the hearts of men 
 
 are 
 
77;e EVill of our Times . \ q y 
 
 ire not fpirituall, ftill much fiefti remaines. Brackifh water 
 afcending to the Heavens, is fweetned, it comes downfweet 
 from thence; thus thofe things which have trouble, which 
 have an aptnefle to breed diviftons, yet fpirituall heavenly 
 hearts having to doe with them, they turne the nature of them, 
 they work fpirituall advantage out of them. 
 
 The higher fire afcends, the more it unites, the fhmetbat is 
 broad at the bottome, as it growes high , unites to be as the 
 point of a needle. When the hearts of Chriftians keep below, 
 and have a great deale of fmoake amongft them, they doe not 
 fo unite ; but when they can get up high, O what clofe, (ingle- 
 hearted union is there I a crooked and a right line cannot joyne, 
 but two right lines will joyne in every point. 
 ' The lufts of mens hearts caufe divifions many wayes : How many 
 
 Firft, they are mens owne, therefore they will contend for J**]** mcn * 
 them; nothing is a mans owne fo much as his lufts ; man v tfons 
 aymes wholly at himfelfe in fatisfying hisluft .• A Dog will j 
 barke, and bitt, and flye in a mans face to preferve his owne 
 whelpcs. 
 
 Secondly, Mens lufts blinde their judgements ; Perk judl- a. 
 clttw cum res tranfit in fiffettttm ; when the heart is tainted , 
 the judgement is f»on blinded ; if the beame of the fcale you 
 Weigh by, be not ftraight, the fcale that hath the lighter weight 
 may weigh downe the heavier; if our hearts be crooked, war- 
 ping to any finfull luft , what weight foever there be in any 
 arguments to convince , the fcale will goe according to the 
 warping of the heart, the conclufion will follow the worfer 
 part. 
 
 Thirdly, mens lufts weaken their fpirits, fo as they are not 3; 
 able to beare any thing that comes crofle to them ; women, 
 children, fick people, who are weakeft, fall out moft with one °»*««tMfi. 
 another ; things that are rotten cannot hold together , every ^*J*^* 
 little touch breakes them afunder; that which is found hath Sen. ' 
 ftrength to hold one part to another. 
 
 Fourthly , in mens lufts there is coDtufion, they .*, 
 cannot bee kept in order, therefore they mull needes 
 caufe difturbance , not cnely in mens owne fpirits , but to 
 all that have to deale with men a<fted by them ; where 
 there is confufion, there cannot be union ; when there is right 
 
 P order 
 
i c 6 Heart- divijions 
 
 order in an Army, though the men be never fo numerous, ne- 
 ver (o differing in other refpe&s, yet if they keep their rankes 
 they are all but one; but if puttoaroutand confufion, then the 
 bond of unity is broken , and every man divides from another 
 to (hift for himfelfe. 
 
 In mens hafts there are contradictions ; no vertue is contrary 
 to another, but vices have nothing but contrarieties and contra- 
 dictions in them : Mens lufts oppofe and fight againft one 
 another in mens hearts; no marvell then when there arefuch 
 ftirres within, though they brc-ake forth into qqarrels and con- 
 tentions without : It a man bee quarrelfome in his fa- 
 mily, no wonder if when he comes abroad, hee quarrels and 
 contends with his neighbours alfo. 
 
 ; # Sixtly, in mens lufts there is violence , violence and peace 
 
 cannot ftand together, lfa. 6*0. 18. God promifes peace, and 
 there promifes, that 'violence fhonld be no more heard in their 
 Lund, Mens lufts are boifterous and unruly, efpecially when 
 they have been acting a while ; at the firft venting they feem to 
 be faire, but after a while they grow outragious: violent and bo£ 
 fterous difpofitions are unfit for fociety. 
 
 You (hall finde inexperience men whofeemtobe of weake 
 fpirits, of foftly tempers, very remiffe in what they doe ordi- 
 narily, yet let the lufts of thefe men be engaged in any caufe, to 
 any fide, O how violent and impetuous will they be I they care 
 not what they fay or doe, they will divide from God, from the 
 publike, from their deareft friends, from their neereft relations, 
 from what themfelves have made profefllon of heretofore, from 
 their credit, profit, from their owne peace, from any thing, 
 and all to ferve a luft ingaged in fuch a bufineffe ; it is a dan- 
 gerous thing to have a manshift engaged, nothing can ftand s- 
 gainft an engaged luft, a man runs on headlong, he will breake 
 his confidence, he will defperately endanger his eternall break- 
 ing, to maintain the engagement of his luft. 
 
 7. Seventhly, in the lufts of mens hearts there is an antipathy 
 
 againft God, againft his wayes, purity of his Ordinances, his 
 
 Saints. Gen, 3. 15. 1 mU fttt enmity between thee and the w- 
 
 man t between thy feed and her feed. 
 
 In Antipathy the oppsfitioo is, 
 
 1. 1. In the nature of the things, therefore its deeply rooted, 
 
 k 
 
77?e EVtll of our Times. 1 07 
 
 it comes not in accidentally j you may finde two Sheep fight- 
 ing upon fome accident, but the natures are not oppofite, like 
 the Wolfe and the Sheep. 
 
 a. The caufe of this opposition is fccret; wicked men have 2. 
 their fpirits rifeagainft the godly, but they are not able to fay 
 why : The husband loved his wife while fhee was camall , 
 now God hath turned her heart, (he is mor« obedient then ever, 
 fhe feekes to give him content in all things more then btforr , 
 flic is more ufcfull to him in all occasions, more fait hfull,e very 
 way more lovely then before, onely fhe is godly now, and was 
 not fo before ; but his heart is now o/jitc off from her, he dares 
 not fay that it is for her godlineffe, if he hath any conviction 
 ftimfelfe, but fo it is that now he looks upon her with an evill 
 «ye, and an eftranged heart :. So a wicked Father or Mother, 
 who loved their child exceedingly, before God was pleafedto 
 worke upon him, yet now the childe is more dutifullthen he 
 was , but the heart of the father or mother is taken off from 
 him, can hardly endure him, ready to take any exception againft 
 him, their countenances are lowring and fad towards him , 
 they can give no reafon for this their change, but as they were 
 wont to fay of Christians, Such a man is a good man, but he is 
 a Christian. Bonus vir Cains Seius fed Chriftianus t nonamo te, , 
 I love you not, but I can give no reafon ; Hoe tantum pojfuv* 
 dictre t Non amo u t all that I can fay is this, that I doe not love 
 you. 
 
 3. It is a fetled, conftant oppofitien : This hath been in all 
 generations the great caufe of 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 godlineflfc and godly 
 men, working in our dayes j the names of things may be chan- 
 ged, but the fame kinde of men for the fame things are oppo- 
 pofed and hated now in the fame manner as in former gene- 
 rations. 
 
 4. It is very ftrong; ungodly men a^e exceedingly imbitered 4* 
 againft the Saints. Ezek* 26.6. Becaufethott haft clapped thine 
 hands, andfamped with the feet , andrejoyced in heart , with all 
 
 thj defiite againfi the Landoflfrael : This fpirit of bitternefle 
 and indignation that was in them againft the people of God, is 
 feminaHj at leaft in all wicked men. 
 
 ? a 5- The . 
 
i o 8 Heart-diYifions 
 
 5 , 5. The enmity of Antipathy is incurable, it can never be ta- 
 ken away, except one ceafesto be in its nature what it was ; 
 there can be no compounding things that are fo contrary, one 
 of them muft ceafeto be, or turned into another nature, orelfe 
 the opposition will be everhfting. 
 
 The great divifions amongftns are thofe that arc between the 
 feed ofthe woman, and the feed of the Serpent • fome divifions 
 there are between thofe who are the feed ©f Chrift , but the 
 great ftirres in the Kingdome come from the evill fpirit there is 
 in the feed of the Serpent againft the godly in the Lmd. In the 
 beginning of the Parliament when mens liberties and eftates 
 being involved in one , there was good agreement, all men 
 rcjayced , generally the countenances of thofe who were not 
 popifa and Prelaticall, were ferene , they had comfortable 
 afpccls one upon another ; but when thofe whofe fpiritswere 
 oppofiteto the power of godlinefle, faw how the godly a- 
 mongft them rejoyced, how their heads were lifted up, how 
 their hearts were filled with hopes of good dayes , wherein 
 Religion (hould be countenanced and honoured ; that Anti- 
 pathy that was in their hearts againft the wayes of God, boy- 
 led in them; though they were glad that they fhouid 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 
 fpirit rofe againft them, and in oppofition to them they have 
 raifed thefe ftirres , they Rare usade thefe wofull diffractions 
 that are amongftuSo 
 
 6. Laftly, the lufts of mens hearts are the caufe of our divifi- 
 Gravis perfc- 0ViS f becaufe God requires every man according to his place 
 qmtur filim tQ ma ^ e pp fition againft them; the caufe of the ftrife lyes 
 ^ivendToucm not * n t^ote w ^° °PP°fe them , they doe but their duty; but 
 fate, filum in thofe who nourish fuch lufts within them; yet we flnde 
 'cajtigando. it ordinarily, that thofe who are moft corrupt will cry out a- 
 
 GravituAncU- g a j n fj thofe who oppofe them in their wicked wayes, as the l 
 l fe ^rifaeflTer czn ^ °^^ r ^ e an< * Virions , as if they were the troublers of 
 iniquam piper- Jfrael , whereas indeed themfelves, the wicked lufts of their 
 ;.««u'wowne hearts are the troublers of Jfrael, thofe who wppole their 
 Sara per debi- \ n fc defire all good to their perfons. I remember Angu^int'irx 
 tarn d'Japli- h - Book a j 3out (he un i t y f fa Church hath this raito, The 
 
 nJuc ecci.e. i 8. $ on ™ l " more gnevoujl] perjectttc ha father kj Uvtng nattgbtitf, 
 
 then 
 
Tlie Evil! of our Times. i op 
 
 then the father him by chaftifing him duelj. Sarahs Maid did 
 more trouble her by her wicked pride, then /he her Maid by her 
 deferved cerretlion. Thofe men who ar c mcft faulty, are the 
 men who are to be charged to bee the greateft troublers in 
 Church and State. 
 
 Thus in the generall, mens Iufts are the caufe ofdivifionsj 
 but let us enquire into the particular lufts of men, which wee 
 may alfo charge : We fhall findetbefe dividing diftempers to 
 bee as many as the dividing Principles : As the Philofopher 
 fpeakesof foure Card inallvertues, fothefirftfcure that I fhall 
 name I may call the fbure Cardinal vices, thefe are Pride , Self- 
 love, Envy, Pajjion or Frowardneffe ; All the other diftempers 
 thatcaufe divisions, have the poyfon of thefe foure at the root 
 of them. Thefe are the Chariot wheeles of the Furies, or the 
 foure horfes that drawes them up and downe hurrying from 
 place to place. 
 
 Chap. XVI. 
 
 The Pride of mens hearts the great dividing diftemper. The firft divU 
 
 t dingdiftemper. 
 
 PRide is the greattft Matter of mif-rule in the world, it is 
 the great incendiary in the foule of man , in families, in 
 Townes, Cities, in all foci e ties, in Church and State : This 
 wind caufeth tempefts to arife. Prov. 13. 10. Oncly by pride 
 ctmes contention. The Holy Ghoft (ingles out pride, as the 
 onely caufe of all contentions, becaufe it is the chicfe; though 
 there be many in a ryot , the whole ufuaily is laid upon the 
 ring-leaders. Pride is the ring-leader to all ryots, divifions, 
 disturbances amongft us. Prov. 21. 24. Proud and haughty 
 [corner is his name who dealeth in proud wrath. Pride may bee 
 well indicted for the great common Bairettor inallTowncs, 
 and Cities, and Kingdomes, it makes wofuil troubles where- 
 ibtver it comes. Mathematicians make this a rule to know 
 when a thing is exactly round , and when it is exaclly 
 plaine ; Round things will not touch but in punfto , if you 
 lay plaine things together, they will touch in every part of 
 
 them. 
 
 P 3 Proud 
 
i to Heart-diYifions 
 
 Proud hearts will joyneonely infome things that concerne 
 themfrlves, but plaine hearts willjoyne in every thing whesc- 
 in God may have glory, and their Brethren good. 
 
 Gouty fvvolne legges keepe at diftance one from another * 
 Bladders that are blowne up with wind, fpurt one from ano- 
 ther, they will not clofe, but if you prick them, and fo let out 
 the wind, you may pack a thoufand in a little roome. We finde 
 this by experience, when God gms us mcft fecceife in our 
 Armies, then are wee moft divided, then every man begins to 
 look high, and to be fharking for himfclfe ; and when the Lord 
 difcountenances our Armies, and brings us low, then we think 
 andfpeakeof vvayes of Accommodation, then we bewaile our 
 divifions with fome brokenneffe of fpirit : As it is with Souldi- 
 ers when they are fighting againft the common adverfary, then 
 they can agree well enough, but 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 come to {hare for our felves, then 
 our fpirits fwell one againft another. 
 
 Wereade in Scripture of the Mannah that God gave his peo- 
 ple, fuch was the nature of it, that the heat of the Sun melted it. 
 You will fay, How could it then endure the heat of the 6\en. ? 
 for they baked it in the oven ; yet fo it was, of a ftrange kind of 
 nature, that it could beare the heat of the oven, and nottheheac 
 of the funne. Even of fuch a temper are our hearts ; The heat 
 of the fun of profperity diflblves us, caufes us to run one from a- 
 nother, but the heat of the fire ofaffli&ion bakes us, brings us 
 and fettles us together; it makes us to be one, it takes away our 
 rawnefle, it confumes many of our ill humours, andfocompc- 
 ies our fpirits into one. 
 
 The ftupidnefle of our hearts is fuch, as we doe not make our 
 brethrens cafe , who furfcr the rage of thefe wars , our owne ; 
 But we for the prcfent having fome more liberty then former- 
 ly, we are lifted up, and in the pride of our hearts pufhatcur 
 brethren , and fmite our fellow fervants: If the dogs be at a 
 little diftance from us, though we even hearc the cryes of our 
 brethren who are worried by them, yet wefoolifhly blefle our 
 felves in our prefent eafc, enjoyments, and hopes, as if our 
 
 flcfli 
 
Tl?e EVtU of our Times . in 
 
 flcfh muft be fparcd, cur cftates, our liberties and enjoyments 
 mull be continued, yea raifed, whatfoever becomts of others. 
 Oh (infull vainc fpirits , befooled and hardned with their 
 pride ! 
 
 But what are the feverall workings ofpride that make fucha The feverall 
 ftir in the world ? workings of 
 
 Firft, A proud man thinks himfelfe too great to be eroded, J^ " urlxig 
 Shall I beare this. ? I will make you know what it is to doe l l ^r w 
 fuch things againft me ; he thinks it a great difaonpur to him ' 
 
 to beare any thing, therefore he muft needs quarrell and contend, 
 if it be but to fhew what a man of fpirit he is, or to (hew that 
 he is a man or fuch worth, as whatfoever others beare, yet it is 
 not fit for him to beare it jit is but reafon that fuch a man as 
 he fhould make men who will prefume tocroflehim, to yeeld 
 to him, to ftoop under him. Now when one proud man thinks 
 it a di(honour for him to put up wrongs from another who it 
 may be is as proud as himfelfe, and he thinks it a dishonour for 
 him to put up wrongs ; whaf peace can there be ? fome wrongs 
 muft be put up , but proud men will never agree who {hall 
 begin. 
 
 Secondly , becaule his fpirit fwells fo b : g, he thinks eve- 
 ry thing that crofleth him to be very great ; hisiuflferings are great 
 to him according to what great thoughts he hath of himfelfe, ac- 
 cording to the excellen.de or meanncfle of any perfon ; So 
 are his fuffsrings to be reckoned, fufferings of a man in emi- 
 nence are jidged according to his eminencie and place; if a 
 meane man fafier the fame things, they are not accounted fo 
 great; now whether a man be great really, or in his own ap- 
 prehenfion, its all one in regard of his efteeme of his fuffe- 
 rings, he thinkes them therefore intolerable becaufe they are 
 againft himfelfe. 
 
 Dan. 3. 14. Is it true O Sbadrach, Alefbach, and Afadntgo . ? 
 Doe not ye ferve my gods ? that which you have in your books, 
 Is it true? Arias MontavHstizrifax&Jtiufiqmdderolatio: whar» . 
 is there defolation made ? what, you to oppofe the command of 
 a King ? if this be fuffered, what defolation muft needs follow ? 
 And indeed the root from whence the Word comes, fignifies 
 dtfoiarij to make defolate ; why ? was it a defolation that thefe H 1 £■ 
 thrse poorc innocent men made, becaufe they would not, nay 
 
 * they 
 
i \ i Heart-dlYifions 
 
 they could not doe as this prcud King would have them? what 
 made him thus to aggravate the offence, but meerly the pride 
 of his heart ? he thought that any thing creffe to his command 
 was a moft hainous offence , a thing inoft horrid in the very 
 mention of it, no leffe then the utter undoing cf all things. Pride 
 ever aggravates any thing done againft its owne minde. This 
 in Van. that Montanm turnes, Nunquid defolatio, Bttxtorfitts 
 translates num de induftria ; what on purpofe ? you doe it on 
 purpofe to provoke me ; thus proud men and women in their 
 families, whatfoever children or fervants doe amifle* what? 
 you do it on purpofe to anger me, doe you? When the wind 
 comes croffe the ftreame , the waters rage : So does the 
 will and affections of a proud heart when any thing crof- 
 feth it. 
 3. Thirdly, Pride makes men (wdl beyond their bounds; the 
 
 way to keep all things in union is for every man to keep within 
 his bounds', the fwelling beyond rends to the breaking all in 
 pieces. Hah. 1. 5. He is a proud tnan t neither keepth at home y 
 who enlargethhis defirt as hell, and cannot be fatisfied. If any 
 humour ot the body goes beyond its bounds, it brings much 
 trouble to it,the health and peace of the body confifts in the kee- 
 ping of every humour within its veflell and due proportion. 
 4> Fourthly, Pridehardens menshearts. Dan. 5.2©. Hisminde 
 
 is hardened in his pride. If you would make things cleave, you 
 muft have them foft, two flints will not joyne j the Spaniard 
 hath a Pro ver be, Lime and (tone will make a wall, if one bee 
 hard ; yet if the other be yeelding, there may be a joyning, and 
 good may be done, not elfe. 
 5, Fifthly, Pride caufes men to defpife the perfons actions and 
 
 - fuffcrings of others , nothing is more unfufferable to a mans 
 fpirit then to be vilified. A proud man defpifes what others 
 doe, and others what he docs, every man next to his perfon, 
 defires the honour of his a&ions. If thefe two be contemned, 
 his fufferings will like wife be contemned by the proud : This 
 alfogoes very neere to a man; one man thinkes what another 
 man fuffers is nothing, no matter what becomes of him j ano- 
 ther thinkes his fuffcrings nothing, and no matter what be- 
 comes of him ; O at what a diftance now are mens hearts one 
 from another 1 
 
 Sixtly, 
 
T7;e Evill of our Times. 1 1 j 
 
 Sixtly, Pride caufes every man to defire to be taken notice of ©\ 
 to have an eminency in fomething or other ; if hee cannot 
 be eminent on one fide , hee will get to the other ; he muft 
 be taken notice of one way or ether: when he is in a good 
 and peaceable way, God makes fome ufe of him, yet becaufe 
 he is not obferved and looked upon as eminent, he will ra- 
 ther turne to. Tome other way, to contend, ftrive, to oppofe, 
 or any thing, that hee may be taken notice of to be fome 
 body , that hee may not goe out of the world without fome 
 noyfe : What, fhatl fuch a man as 1 $ offttch parts, fitch ap- 
 proved abilities , fo endued by God to doe fome eminent ferviee, be 
 laidajide, and no body regard me ? 1 mufi fet upon fome notable 
 ytorke, fomething that may draw the eje of obfervanceupon me, 
 I have read of a young man, w ho fct Diana's Temple on fire,and Jntmogxtus " 
 being asked the reafon, he faid, That he might have a name, that ctl < hoc e & ent * 
 the people might talk of hiai. Becaufe he could not be famous ^*^^ 
 by doing good, he would by doing evill. Proud fpirits will ven- rlt ve imatit 
 tare the letting the Temple of God , yea Church and State on imtotefceret. . 
 fire, that they may have a name, whatfoever they doe or fuffcr j Dl fji cl i e e a 
 to get a name they will rather venture , then dye in obfcurity, cum p /£ n are 
 that of all things they cannot beare. exuik cone*- 
 
 7. A proud man would have others under him; and others P ier !*-f ervare 
 being proud too, would have him under them; he would ^iST'ofa 
 have others yeeld to him , and others would have him yeeld _ " 
 to them; where will the agreement then begin ? What is that 
 which hath rent and torne the world in all ages , that hath 
 brought wofull diftractions, perplexities, confufions, mifgries 
 in all Countryes by Wars, but the pride of a few great ones, 
 feeking to bring one uidtr another? Thofe waliing Warres of 
 the Romans betweene SyUa, and Marins, C&far and Pompej, 
 were they not from hence ? It is hard for meg in great places, 
 and of great fpirits, to accord long. Mtlantiho* in his Com- 
 ment upon Prov, 1 3. 10. fayes concerning luch men,there was 
 wont to be this Provct b, Duomontes ncn mifcenturftwo moun- » 
 
 tains will not mixe together. 
 
 Eighthly, a proud man makes bis will to be the rule of his g, 
 actions, and would have it to be the rule of other mens too, and 
 ^It?? !??0 !?eiBg proud too, would have their wills the rule of 
 
 Q_ their 
 
1 1 4 Heart-divijions 
 
 their adions, and of his too. Thns the Muttering wind of Pride 
 in mens hearts caufes them to juftle one againft another, and 
 fo to fplit themfelvcs one upon another; as where many fhips 
 lye together, a violent wind breaking their Anchor cables, caufes 
 them to dafh one upon another, and To to make Ship wrack even 
 in the Haven. 
 
 9* 9. A proud man oppofes others, becaufe they have begun 
 
 fuch a work 5 and others , who are alfo proud, oppofe him, be- 
 caufe he hath began it. The Senators of Rome could have been 
 content to have admitted Chrift to have been amongft the num- 
 ber of their gods, but onely upon this, they refufed becaufe the 
 motion began not with them.. Many amongft us have no other 
 reafon why they oppofe good motions, but becaufe they were 
 notfirftinthem ; They are loth to break the ice, to begin a good 
 work, if they fee any difficulty in it , and yet the Caufe of God 
 muft not goc on, Chrift muft not be admitted, if they have not 
 been at the beginning : Like two men carrying along piece of 
 timber in at a narrow pafiage, one man will go before, and the 
 •ther man will goc before, they can never carry it in, becaufe 
 they cannot agree who (hall goe formoft. 
 
 1 ®. 'io. One proud man is conceited of what he doth, becaufe it is 
 
 his owne way ; and another proud man is conceited of what he 
 
 deth, becaufe it is his own way , and fo men draw divers waies, 
 
 and the publique Caufe of God and his people muft give way to 
 
 their conceited nefie. Pride makes a man drunk with his owne 
 
 conceits. Hah. a. 5. Thefroudman isas he that tranfgrejfeth 
 
 bjmne-, and Drunkards you know arc quarrelfome. Wonder 
 
 not at any abfurd thing in a proud man, for pride makes him 
 
 drunk. Prov.i^.io. Proud men who caufe contention, are op- 
 
 ' Ji UvvAr \- P ^ t0 l ^ e we ^ *dvifed , But with the weR akvifed ("cum con- 
 
 9nyvcy.ov:s al- iu\tis ) uwifdome. The Septuagint reads it, The wife *re fuchm 
 
 fw, h$w them/elves, but the frond doe not. 
 
 XI. 11. Proud men will venture upon things nnfeemly, think- 
 
 ing their tfteeme and greatneffe will beare them out; and others 
 who are proud will venture upon the like, upon the fame 
 ground, for every man is ready to have high thoughts of himfelf. 
 ffal.19.14. Deliver me from frefumpuws jimes, a fuprbu a 
 fofomc, AbinfolemibM? fo others, from proud, fromjmolent 
 
 ftw* 
 
The Evill of our Times. 1 15 
 
 fins. Pride makes infolent. A frond man, faycs the Phylofo- '$*%£*£ 
 nhc r u a faioner ofboUmffe and valour, and therefore Win ?$2- V ". ...,.•..* 
 lilhly venture upon any thing. _ ... Arip.Ecb.1.3. 
 
 1 2. If there is any thing to be done that is conceived to be c .2. 
 meaneandlow, a proud man will feek to put it upon others, 12. 
 and others who are proud will feek to put it upon him ; and if it 
 
 be a work of credit, then he feeks it to himfelfe, and others feek 
 it to themfelves, and hence are jarrings and divifions. 
 
 13. If there beany good fucceffe in any thing, then pride I3# 
 makes one man attribute it to himfelfe, and another man attri- 
 bute it to himfelfe ; and if the fucceffe be ill, then one puts it off 
 
 from himfelfe, and another from himfelfe, and thus quarrels and 
 contentions are raifed and fomented. 
 
 14. One proud man thinks himfelfe the onely worthy man 14. 
 to have his counfell followed, and his deiires fatisfied, and the 
 
 other he thinks himfelfe the man that ftiould have his counfell 
 followed, and his defires fatisfied, and thus menftruggle and 
 «>ppofe one another. 
 
 Laftly, one proud man is very difcerning in the difcovery of , 5 , 
 pride in another ; and though he entertaines it in hisownebo- 
 fome, yet he hates it in others wherefoever he fees it : This is ft 
 peculiar curfeupon this finne ; one drunkard loves another, one 
 whoremafter another, but one proud man hates another. This is 
 exemplifyed notably in Boniface the fecond, Bifhop of Rome,he 
 fayes ofAurelim Bifhop of Carthage, and of the reft of thofe 
 who were prefent at the fixthCouncel of Carthagejhzt through 
 the inftigation of the Devil, they fwelled with pride againft the 
 Roman Church, he meanes againft the Supremacie of it, for it 
 Was fpoken upon the fubmiflion ofEuUlim Bifhop of Carthage, 
 to the Chaire of Rome, Behold the proud Bi(h»p of Rome, who 
 would have all the preheminence himfelfe, fwells with pride a- 
 gainft the pride of others. 
 
 Here we fee what a make-bate Pride is ; That which Tertul- 
 /^faidtoF*/**,^#.24.2.istrueofHumility, Bjtheewc enjoy 
 great quietneffc ; but the contrary is as true of Pride, By thee are 
 made wofuli divifions, by thee we fuffer miferable dilturban- 
 ces.Though there be no occafionof quarrell, yet pride will make 
 fomej onely by pride comes contention, as before, Pro. 13.10. 
 
 Q^2 though 
 
1 1 6 Heart-diVifions 
 
 though there be nothing elfe but pride, and in the Hebrew it 
 is HS2 TfV V*bit jurgium t give contention, if there be no 
 caufe given, it will make it. 
 
 Now let every man look into his owne heart, and fee what 
 Pride hath been, and ftill is there, and be humbled before the 
 Lord for this. All you contentious, froward, quarrelfome peo- 
 ple, you are charged this day from God to be men and women of 
 proud fpirits, and whatevill there is in our fad divifions, that 
 pride in your bofome is a great caufc of. S.Paul did beat down 
 his bodj } left after he bad preached to ethers, he fbould become a 
 Reprobate. Let us all, and efpecially Minifters , labour to beat 
 downe our fpirits, left after all our profeffien and glorious 
 fhewes, we at laft become Reprobates, at leaft fuch as God 
 maycaftoutfortheprefentin this world, taking no delight in 
 making ufe of; what in fuch times as thefe are to have hearts 
 fwolne and lift up in pride ? God is now about the ftaining the 
 pride of the earth. How unfeafonable and dangerous is it for a 
 Mariner to have his top-failes up, and all fpread in a violent 
 ftorme ? it is time then to pull downe all, left he be funk irreco- 
 verably. The point of a needle will let the wind out of a bladder, 
 and (hall not the fwords of God, the fwords of War and Plague, 
 that have got fo deep into our bowels, let out the windy pride 
 of our hearts ? The haughtinefle of men (hall be bowed downe, 
 and the Lord alone will be exalted. The Lord humble us , that 
 be raay reconcile us, not onely to himfelfe,but to one another- 
 
 Chh fV 
 
The EVill of our Times. 1 17 
 
 Chap. XVI. . 
 
 Self-live, the fecond dividing diftcmper. The t.pVv!- 
 
 dingdiftenapcr, 
 
 T His is neare akin to the former : Philip. 2,3. Let nothing be 
 done through firife : Ver. 4. Look, not ever j man on his owxe 
 things, but every man alfo on the things of others : This is the 
 cauieofftrife, bccaufe men look (o much on their own things. 
 Many will have no peace, except their own party be followed ; 
 i^#-like, What haft thou to doe with peace ? follow me. It is not 
 Peace, but Party that they minde. Maxima pars fludiorum eft 
 fiudium partium : The greateft part of their ftudies, is to ftudy 
 fides and parts. Luther upon the nj.Pfal.hdth. a notable fpeech, 
 J am of that opinion, fayes he, that Monarchies would continue Ego plant m to. 
 longer then the y doe } were it not for that fame little Pronoune ^"^/;^ a 
 £E G o] that fame [I] {my felfe.) Yea certainly could this i on g e diutim 
 lame Selfe be but laid a(ide, all governments and focieties would dwraturasrf 
 not only continue longer, but flourifh better. Monarch* hoc 
 
 . Selfe-love U the caufe of our divifons. nmmVrono-_ 
 
 firft, where this prevailes, men love to take m all to them- (ijjent. 
 felves, but let out nothing from themfelves ; this muft' i, 
 needs divide focieties in Church and State , for they are 
 Bodies ;" if one member in the body takes in all to it felfe, 
 and lets out nothing from it felfe to other members ; as fuppofe 
 thearme or leg takes in all the blond and fpirits that comes in 
 to ftrengthen it felfe, and when it hath got them in, there keeps 
 them, and lets out none to any other member, how foon would 
 the members drop one from another ? -The whole world is 
 maintained by mutuallcommcnication of one creature to ano- 
 ther ; take away that, and the world diflblves prefently. 
 
 Secondly, thofe who are acted by felf-love, have no common 2 , 
 ends to j oyne them, therefore they cannot clofe ; ifthey be im- 
 ployed in publike fervice , they quickly warp to their private 
 ends. Take two beards never fo ftraight, yet if one be feafoned 
 and the other greene, they will lye clofe awhile, but ere long 
 you will finde that the unfeafoned will divide from the other by 
 warping, efpecially when heat comes to it. Thus many at the 
 firft, Oh who but they for the publike, for the common good ; 
 
 C^3 but 
 
i 1 8 Heart-divijions 
 
 but there being a principle of Selfe within, like the fap in the 
 board, when they began to feele heat, feme difficulties rifing, 
 * they warped to their owne ends, and divided from thofe they 
 
 were imployed with. Mens privateends are narrow, they can- 
 not drive on them but they will meet with one another, & juftle 
 one another,quarrel, contend, and fight for the way,as Car-men 
 doe when they meet in narrow ftreets, and Boat- men in nar- 
 row paflages* If we had publike ends, our way would be broad 
 enough, we might goe on peaceably and comfortably, without 
 QutcquU efl p re j u di ce toone another.If a man lived alone, then he might goe 
 ^Ttonfofm on quietly in his way, onely God would meet him in it ; but 
 tlurcs 'cxcciic- feeing men live in the world amongft others, they muft confider, 
 re t in eopie/un- that if they will drive on their owne defignes, and work their 
 qui fit t ant a ownee nds, other men have defines and ends to drive on and 
 Tmmmfm work as well as they : it is therefore impolTible but you will 
 ptfanttamfer- croflfe and be crofled, you will vexe and fret at others, and others 
 -vari focieta. will vex and fret at you. Whatfoever u fuck y {vyzhTuRi:jK>her tin 
 tern. M.Tul. tnanj cannst excell % in that there is for the mofi fart fitch coxten- 
 lib.i .offic. t ' un ^ m fociet] can hardly be kept entire. 
 
 3 , Thirdly, Selfe makes every man judge of things according to 
 
 what is in himfelfe.I have read of Blackmores, when they paint 
 
 an Angel, they paint him black like themfelves j and when they 
 
 paint the Devil, they paint him white, as much different from 
 
 themfelves as they can : Thus men acled by Selfe, the fouleft, 
 
 blackeft opinion, yet if futable to their judgements, they willfet 
 
 out like Angels, with the faireft glofles that may be ; and that 
 
 which is truth, if difagreeing from them, they will paint it out 
 
 in the fouleft manner that can be j they labour fo to befmeare it, 
 
 that if it be poffible it fliall looke like a Devili. If a felfifh man 
 
 be confeious of not having that which is commendable, he will 
 
 not bcleeve that others hath it : As Nero, being abominably fil- 
 
 , thy, would not beleeve there was any chaft man in the world : 
 
 Whatfoever evill he doth, bethinks all men if they had the like 
 
 opportunitic, would doe the fame; if they have plots to fetch a^ 
 
 bout their owne ends,they think every man is plotting too. 
 
 4. Fourthly, Selfe makes much ftir and trouble, for it is a very o- 
 
 dious thing ; Omne affettatum odiofum : as Vermine are odious, 
 
 becaufethey onely take in to themfelves, confume things, and 
 
 ire no way ufcf ull t$ my thing elfe. When any thing doth but 
 
 fmell 
 
Tlie Evlll of our Times. 1 19 
 
 fmell of Self, it begins to be loathed ; let a man have never fuch 
 excellent parrs, doe never fuch excellent things, yet if Selfe *p- 
 peares, the lovt linefle and glory of all is gone ; therefore thofe 
 men that acl: felfe, they had need be very cunning, to keep in 
 and hide it ; herein appears what a vile thing Selfe is, that 
 though in truth it ads all , and receives the incomes ©f all , 
 yet it dares not appeares, but lyes fculking under all the covers 
 it can; how vile is this felfe, for which all muft bee done, 
 which thou maktft thy God, yet cannot in the leaft appeare, 
 bat is odious and abominable to every one? yejitisconfeious 
 to it felfe that it is fo , and therefore dares not appeare; yet 
 the acYing of it is very mifchievous to all humane Socie- 
 ties. 
 
 Fiftly, There is this wickednefle in felf-love, that even thofe 
 things that men acknowledge to be right and good in the gene- 
 rall, yet if in the particular they fhall not lute with fomething 
 they would have, it wil put men upon the oppofing it ; and 
 what peace and union can there bee amongft men , if what 
 they will grant and commend to be good, yet when it falls 
 crofle to them, they will oppofe and contend againft ? Thus 
 j4c?.l6.j. Vnto which promife ot*r twelve tribes infiantlj fer- 
 ving God night and day hope to come y for which hopes fake I 
 am aceufed of the lewes. The twelve Tribes, the whole body 
 of the J ewes conftantly grant the promife of the Refurre&i- 
 on, and yet in malice to me they accufe me of this ; or it not 
 &>,yet they are willing that I fhould fink in this caufe: Juft as 
 many Minifters were wont in their Pulpits to commend 
 highly the wayes of Religion , to exhort men to grow up in 
 godlinefie, to be carefull of all their wayes ; but when fbmc 
 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 , Selfe 9 caufeS men who are in pnblike imployrncnt, 
 to keep up their private jarres and grudges, to interrupt the 
 publike> they will croffe one another in their worke for the pub* 
 like; let that fuffcr, fo they may let one another feele of their 
 private grudges : In this Christians are beneath Heathens. I 
 hav* read tfdriftiiks and Tbmifieclfs 9 , who hadrrwny jar- 
 rings 
 
1 2 o Heart-dtvifions 
 
 rings betweenc themfelves, but being both impioyed in the 
 work of the Common- wealth, in an EmbalTage, as they went 
 over the Mountaines, one fayes thus to the other, Let us lay 
 downe all our private grudges upon thefe mountaines, at leafi 
 till our bufmeffe be over , and if there pjall be juft caufe when 
 we have done our worke for the Common- wealth, we may then 
 examine them : It were happy with us, if all men in publike 
 imploymentin this Land would from their hearts fpcak thus 
 to one another j but men are felfifh and cannot doe it : Hence 
 comes fo many of our breaches and divifions. 
 '. Seventhly, Selfe caufes men not to fee their owne evils, or 
 
 if they do, to indulge themfelves in them, but to be quick- fight- 
 ed and fevere in the difcovering and oppofing thofe evils there 
 are in others, and this caufes many breaches and fallings out. 
 We may apply that-of the Apoftle, I Cor. 13. Love covereth a 
 multitude of faults to felt-love. Selfith men fee little evill in 
 themfelves , all is ever well with them whatfoever others do^ 
 and the more they cocker themfelves, the more fevere they are 
 to others ; but Chrift would have the quite contrary, feverity 
 to our feives, but indulgence to others ; thofe that are fo, are 
 the moft peaceable men. Mat, 18. 8, lfthj hand or foot offend 
 thee cut them off, and caft them from thee • or if thine eye of- 
 fend thee, pluck, it out. We muft deale feverely with our feives 
 in thofe things that are as neere anddeare to us as our hands 
 and eyes; butzw. 15. When Chrift gives order how we are 
 to deale with our Brethren, he then requires more moderation; 
 if thy Brother offends thee, goe and tell him his fault between 
 thee and him alone ; if he frill not heare thee, then take with 
 thee one or two more, and fee what thou canftdoe with him 
 that way ; yea, and after that tell the Church, not prefently cut 
 him off, or caft him away, as you mud doe when your hand 
 or eye offends you; If men have any indulgence, let it be ex- 
 ercifed towards their Brethren « if they have any feverity, let 
 them exercife that againft themfelves. I remember I have read 
 of Pliny j that he fayes of himfelfe, That he fo paffed by other 
 mens offences \ as if himfelfwere thegreatefi offender ; and he vex* fa 
 fevere againfi him/elf as if he meant to pardon none. If it were fo 
 with us, we ftiould live at more peace one with another .then 
 we doet 
 
 : 8. Self- 
 
77?e Evill of our Times. 1 2 1 
 
 8. Selfi&nefle caufes refervednefle ; great felf- lovers never 8, 
 care for communion but with foch as are either far above them, 
 that fo they may get from them, and have credit by converting 
 with them, or with thofe that are under them, for they will ad- 
 mire them, they may rule amongft them : In the company of ei- 
 ther of thefe, they will let out themfelves fully; but if there be 
 an equality, then you (hall have little from them, there is no- 
 thing to draw forth Sdfe, there foone growes a ftrangenefle be- 
 tween them and fucb, union will not hold where communion is 
 not free ; if there be but an interruption of the freedoms of com- 
 munion, the union will foone break. 
 
 You will fay, Thefe were wont to be very entire friends, how 
 came they to break ? what hath either of them done ? what un- 
 kindnefle 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 f riendfhip,and then every little thing cauftd grud- 
 gings bet ween them. 
 
 Ninthly, Selfe fets mens wits on work in all canning craf- p. 
 tineffe, to fetch others about to their own ends, and this goes 
 as much againft a mans fpirit as any thing : When he comes 
 to difcerne 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 a- 
 bominable it is to a mans fpirit, when it comes once to be per- 
 ceived, a man cannot beareit. Crooked windings are the go- 
 ings of the Serpent : But if a man (ball not onely feek to make 
 ufe of another to ferve his ewne turne by him, but after hee 
 hath done that , then to caft him off to fhift for himfelfe ; 
 this is fo provoking a thing , as it makes breaches irrecon- 
 cilable. 
 
 1 o. When one is for Sclfe in his wayes, hee teaches ano- 1 o. 
 thertobefoiahis; As a man by converting with the fro ward, 
 learnes to be froward : So many who have heretofore h?d ?! iin 
 hearts, full of love and ( weetnefle, yet by being acqus ch 
 
 with fclfifh politique men, learn to be fotoo; I tee how he 
 hookes in himfelfe in every thing, fetches about this way and 
 that way, but ftiil gets it to come tofdfe; I perceived »u ,. 
 
 R at 
 
1 2 z Heart-diYtfions 
 
 at my firft acquaintance with him, and then my heart was let 
 out to him fully, but now I fee every man is for himfelfe, and 
 why fhould not I be fo too ? and what then is like to become of 
 the Publique ? 
 
 Surely this felfifhnefle is very vile in [the eyes of God ; 
 God hath made us members of a community , the Uni- 
 verfe is maintained by union, therefore the creatures will 
 venture the destroying themfelvts in going contrary to their 
 
 - natures, rather then there (hould not be union in the world; 
 that which they doe in a naturall way, we (hould doe by the 
 ftrength of reafon, much more by grace. Phylolephers fay 
 there cannot be a vacuity in the world j The world could not 
 
 ' ftand, but would be diflblved, i^every part were not filled, be- 
 caufc Nature fubfifts by being one ; if there were the leaft vacur 
 ity, then all things fhould not be joyned in one, there would 
 not be a contiguity of one part with another. This isthereafon 
 that water will akeud when the ayre is drawn out of a pipe, 
 to fill it ; this is to prevent div ifion in nature ; O that we had 
 but fo much naturalnefle in us, that when we fee there is like 
 to be any breach of union, we would be willing to lay down 
 our felf-ends, to venture our felves, to bee any thing in the 
 world that is not (inne, that wee may helpe to a joyning : O 
 foolifh heart, that in fucha time as this art fclfilh, when the 
 danger is publike 1 Asinaftorroe, when the Ship is in danger, 
 if every Mariner (hould be bufrv about his own Cabbin, dref- 
 fing and painting that ; what infinite fottiih folly were it ? and 
 is it not our cafe? It were juft withG©d to leave thee to thy 
 ftlfe hereafter; if thou wilt lookefo much to thy felfe now. 
 £z,ck,. 22. \6. And thou /halt take thine inheritance in thy felfe 
 in the fight of the Heathen t and thou fhalt know that 1 am the 
 Lord: This is in a way of threat, as appears if you compare 
 it with ver, 14, 15. Woe to us if God leaves usioourfeives. 
 I have heard ot a ftory of a foole being left in a chamber, and 
 the doore locked when he was afleepe, after he awakes and 
 findes rhe doore locked, and a!i the people gone, he cryes out at 
 the window, Oh my felfe , my felfe, O my felfe , nothing elfe 
 came from hira but my felfe. Such fooles have we ainongfl: 
 us now, nothing but Selfe is in their thoughts, their hearts and 
 endeavours. The Apoftks complaint, Phil. 2,21, may juftly 
 
 be 
 
Tl?e EVillofour Times. 
 
 be ovxSyAUfeek. their own, not the things which are left** Chrift s : 
 Their owne things, that is, iayes Chrjftfiome i th^\v pleafare and ronbi rwu- 
 their fecurity, their temporall commodities, their profits, their ma* aVi^" 
 honours : So others, why are not the comforts, the fafeties, nv *) f %?' 
 the honours of the Saints the things of Chrift, doth not Chrift ******* iD ' 
 owne them? Are they not under his protection and can: ? 
 
 Anfw. Yes, And he would owne them more, if we owned 
 themlefle j the more we deny them, ths 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 number of his things, 
 and then they would be pretious indeed : but by defiriDg them, 
 uiing them, rej oycing in them, in reference to our felres, Chrift: 
 accounts them not am ongft his things, things of a higher na- 
 ture are his things, the glory of his Pather, the propagation of 
 the Gofpel, the fpirituall good of his people, and the things of 
 eternall life, they are his things ; let us make his things ours,and 
 he will make our things his. 
 
 Chap. XVIII. 
 
 The third D ividin? D ifiemper. Envie, T hc 3 dividing 
 
 & J * diflempcr. 
 
 ENvie is a fquint-eyed foole, lob 5.2. Envie Jlayetk the Jiffy 
 one. lames 3 . 14. If ye have bitter envying andjlrife in your 
 hearts. Envie is a bitter t hing, and caufes ftr ife, and makes that 
 bitter too : So ver, 1 6. Where envying andjlrife is. Gal. 5 . 20. 
 Hatred, variance, emulations, wrath , (I rife, /editions, herefies, 
 envyings. I Cor. 3.3. There is among you envying, firife, divi- 
 Jiens, Envy made divifions between Angels and men ; it was 
 the flrft finne, not the flrft borne of the Devill, but that which 
 turned Angels into Devils. The flrft heart- di virion amengft 
 men was between Cain and Abel, and what caulld it bir envy ? 
 Who can ftand before Envy? {he is fubtill, undermining, dares 
 not appears at the flrft ; but if flae cannot be (atisfied^with her 
 under-workes, then /he flings, rends, frets, 3nd nghis, ufcs vi- 
 olence, fecks to raife a contrary faction, falls on a j thing in the 
 world fo be it mifchief may be done, let become c I O^ds giory, 
 of fervice to the publike, of faving foules, rather then that e- 
 
 R 2 deem, 
 
— -^. «—»--^- 
 
 124 Heart-diyijions 
 
 fteeir, refp.cl: and honour that otherwife might be had, fhould 
 not be chained; all muftcome under, all mud be fervtceable 
 to this laicluft; rather then the ^1 >ryof an envious man muft 
 be eclipftd, God himfclfe and his bkfled Truth muft be dark- 
 red j O hideous wicicednefle and high impudence againftthe 
 God of Heaven l Envy divides in Counfels, in inftruments, 
 actions,in all proceedings : She will make ufe of good to oppofe 
 that which is good ; if (lie cannot raife tvill men to oppofe 
 good, (he will feek to get good men to oppofe; (hee would 
 make God contrary to himfelfe, fhe would ftrikeatGod with 
 his ownefword. Phil, 1. 1 5. Some preach Chrifl out of envy. 
 As Envy makes ufe of good for evill,fo God makes ufeof this 
 evill for good : Many feek to excell in preaching, or otherwife, 
 by this meanes ; and fayes Saint Pattl, Horvfoever 1 doe rejoice t 
 and will rejojee. If Envy cannot reach others by imitation, (he 
 will reach them by calumniation. Zoilta the common flande- 
 rcr , being asked why he fpake evill of fuch and fuch men ? 
 JSecafffe, layes he, Jean doe no evill to them. If there be any 
 good done, that (he feekes to blaft, together with the inftru- 
 ments of it ; if any evill, that (hee rakes into, and feeds upon, 
 like that Bird Ibis in Africa^ that eates Serpents. Luther fayes, 
 envious men feed upon the dung of other men; they arc like 
 flyes, that love to be upon fores. Erafntw tells of one, who 
 collected all the lame defective verfes in Homer , and paflTed over 
 all that were fo excellent. When you fee a man feeking to rake 
 and gather together all hee can of any diftempers, difordcrs, 
 miftakes, mif carriages by heare-fayes, Letters, or any way, fo 
 be it he may fil up his dung-cart ; and for the good, the graces or 
 gifts of God in men, thofeare laid afide, or (lightly palled 0- 
 ver, if at all mentioned, it is with fomedirt 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 fpirit 
 of ftrife and contention, and caufing divifions amongft them, 
 like the Kite, who paries over faire Medowes, and pleafant 
 fields, not regarding them, till fhe meets with a carrion, there 
 fhe falls and fattens, now (he is upon her prey where (he would 
 be : How pleafant is it to fome men to heare of, or flnde out 
 evill in others whom they doe not love ? To fay no worfe. 
 You know how it hath been an old praftife, to feek to get any 
 
 thing 
 
TbeEvill of our Times, . u j 
 
 thing by reports, or any other waves that might blaft thePro- 
 feffors of Religion.,; and h°w glad were they ? how did it 
 pK?afe them at the heart if they could meet with any thing that 
 might ferve their turne? 
 
 This is a very fhamefull diftemper, fome men will upon oc- 
 casion confefle they feare other men, and others that they love 
 not other men, or that they contemne others, but no man will 
 acknowledge that he envies others, there is too much fhame in 
 this, to be owned by any. The impiety and wickednefle is not 
 leffe, it is a monftrous wicked nefte for a man to complaineof 
 God, that he made the world no better; and yet fuch wicked- 
 neflethereisin fome mens hearts ; but what is it then to com- 
 plaine of, and quarrell with God , that hee hath made the 
 World , or any part of it fo well ? This the envious man 
 doth. 
 
 \ ■ An envious man cannot endure to fee others better then him- 
 felfe, or to have more refpeft then himfclte. It is reported of 
 Licinim an intimate familiar with ConHantine the Great, who 
 alfo married his fifter, but fel off* to be a defperate enemy againft 
 Ghriftians,alledgingthisto be thereafon, becaufe in their AHem- 
 blies they prayed for Confkantine, and not for him. Envious 
 men, whether they deferve rtfpecl or no, yet if others have it, 
 and not themfelves, they nge, and a.e mad. 
 
 There is novice but hath fomekinde of oppofition to fome- 
 ether, is covetouihefTe to prodigality, &c. but Envy onelyop- 
 pofeth that which is good, and all good, therefore there is no- 
 thing in it butevill,andan univerfall evill. Gulielnms Parijien- 
 fis 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 
 poyfon, and vomited it in this finne, fo much venorne there is 
 in it. 
 
 Is it not a very evill thing, that in mens oppofition againfl: 
 what they fee others defire, they fhould give this reafon why - 
 it fhould not be luffered, becaufe if it be,the greater part of the BowdTiuif- 
 moft godly people in all places will joyne with it ? This brings pa pafj'e difce- 
 to minde what I have read in Eccldufticall Hiftory.In the dttet tymsum 
 Second Century, The Emperour Adrian would have built a nonra P u ven ~~ 
 Church for the honour of Chrift void of Images, becaufe fuch ^* : J£\ c r C 
 was the cuftome of the Chriftians ; but his friends diffwaded 
 
 R-3 him, 
 
1 2 6 Heart-diYifions 
 
 him, faying, If he did io, all men would forfake the Tcmplcsof 
 
 the^ods, and become Chriftians. I findein that learned piece 
 
 of Voetius, De(ferata caufapapatus ,\ no:able ftory of Raynerius 
 
 aPopifhlnquilitor, he exclaimcs againft the Walden/es, thofe 
 
 pooremenef Lions, (ashe calls them,) Hjt fayes there was 
 
 . never any more pernicious Seel then th it ; and I pray why ? 
 
 SeB* hx ', et g ^ m He gives 3-reafons; YixR,Tbat it is very ancient ;Some fay (hyes 
 
 fuerunt multte n * l bath continuedfrsm the time ofSjlvejler ; others } from the 
 
 inter quas ova- times of the Apoflles. Secondly, It is jo grneraZ, there itfearce 
 
 nes qua font any countrey but this hath got into it. Thirdly, whtr eas oihen 
 
 V a t'-^r m ^e guilty of blafphemy againft God } upon which they *xe abhor- 
 
 culm paiepe- re ^> thtfe appear e to be holy men, they livejuflly, their belecfe of 
 
 t um de Lugdu- God is right , they beleeve aS. the Articles in the Creed • We 
 
 no t t;ibia de can find: no fault with them either for their; lives or for their 
 
 caupsj prima ]) ft r i„ e cnely they are arainfl the Church of Rome, in which 
 
 quia duttinnior , ,' / ■ & - , i tl c rl 
 
 a tempore Syl the people are ready to jojne with them. Theie are itranL;e ac- 
 
 •vefiri 3 alii „ cufations,for do not they themfelves make aii thefe the ilgnes of 
 qiiklam dicunt the tine Church? and yet are thefe poor men io vile,bccaufe fuch 
 a tempore A- things are found amongft them. Surely, it is Envy that imbit- 
 VmdaqHiaie- ters the fpiritsof men againft others, becaufetheyfeein them 
 nerelior, fee thofe things which they cannot but acknowledge to be good, 
 enim nulla, ter- and herein the great evill of Envy, that malignity of it, by 
 rd eft i?i qua w hich it caufeth fo great contentions does appearc, they are an- 
 fapit'ttrtia £ rv they can finde no evill in them, whereby they may get ad- 
 q'md omnes a- vantage againft them. 
 
 lite immanitate The holy Ghoft fayes, that envie is rcttevneffe to the bones ; 
 blafphemiarum the fame learned man Guliel.Parif. applyes this to fuch as are 
 
 r<wIS ^T" C ^ e ^ e " 1 ^^ UrC ^ an ^^ 0mmon * Wea ^ th, W ^° are aS ^ twere c ^ e 
 h*c konifta- ' bones, the ftrength, the fupport of the focieties whereof they are; 
 rum magnam Envie, fayeS he, is often found amongst them t and it is rottennejfe 
 babet fpeciem to them. This vile finne hath caufed a rot in many men of emi- 
 P tet **"> coram nent abilities and places, who might otherwife have done much 
 vivcint lii &bL Service for God and his people in Church and Commonwealth: 
 ■nt omnia de oh it is a mifchievousfinne. Take away envy \hyesAuguJline, 
 Deo credant s & and what is mine, you have • take away envy , and what is yours t 
 
 omnes articH- j have. We reade^&f II. of Barnabas that he was a good 
 
 los qui m fym- - c 
 
 bolo continent ur 9 folum RomanamEcclefiam blafphemant. Vott.vefp.cauf* papatus J.^.fecl.i. 
 To He invidiam ; & quod menm e^baoes, telle invidiam ', & quod t»um efi, ego babeo. Aug. 
 wi-Pfal. itf. 
 
 man, 
 
Tlie Evill of our Times. j 27 
 
 man, and lull of the holy Ghcft, and he was a man of a cleavjng 
 difpofition,ofan uniting temper, ver.2$. He exhorted them that 
 with fuUpurpofe of heart they would cleave to the Lord : This man 
 was free from envy, for the Text fayes, when he had fcen the 
 grace of God, he rvat glad: He rejoyced in, and bleflcd God for 
 the graces he faw in his Saints. Doejouenvieformy fake ? fayes 
 Mofes ; 1 would to God all the people of the Lord did prophepe, 
 ,Mofes was a fit man for publike fervice, who was fo void of 
 envie ; No men are fo fit for puclique imploy ment as fuch who 
 can bkiTe God that he is pkated to make ufe of others as well as, 
 yea beyond themtelvts. It was a good fpecch of that gracious, 
 holy, old Difciple Mr. D od lately deceafed, 1 would/9 GW,fayes 
 he, 1 vnre the worjl Minifter in England • not wifoing himfelfe 
 worfe then he was, but all Miniftcrs better. 
 
 The Fourth Dividing Diftemper, PaJJien. The^dividirg 
 
 diftempcr. 
 
 PRov. 2$, 23. An angry man ftirreth up fir if e. Paflion is fo 
 oppofite to Union, that Prov. 22, 24. the holy Ghoil: would 
 h3ve us make no friend/hip with an angry man. 
 
 Firft, this fire of anger bumesafunder the bands of union, the 1. 
 
 bands of relation, as Nehuchadnezzars fire did the bands of the 
 three Children. A fro ward heart cares not for any relations. 
 What makes divifions between husband and wife, brother and 
 brother, fc-rvants and mafters,and miftrelTes,neighbour and neigh- 
 bour, but patfionatefrowardneffc ? 
 
 Secondly, this fire bumes afunder the bands by which mens 2, 
 lufts were tyed up and kept in ; it fets mens lulls at liberty, The 
 lulls of mens hearts are like abedoffnakes in the cold, but the * 
 
 heat of paffion warming them, caufes them to crawle and hifle. 
 Whataflir would the Lions in the Tower make, and the Bears 
 in Paris-garden , if they were let loqfe ? Paffion lets mens 
 Lyon-like lufts loofe. Phylofophr rs fay of the inferiour Orbes, 
 that were they not kept in, reftrained in their motion by the 
 Primum mobile , they would fet all the world on fire : If our 
 lower afTt&ions, efpecially this of Anger, be not kept in and 
 ordered by Rt-afgn and Religion, they will fet all on fire. Paf- 
 
 fiorr 
 
128 Heart-divijicns 
 
 (ion makes men and women to be lawlefl'e, boundkfle, care- 
 lefle. 
 
 Men know not what they dec in their anger ; this raifes fuch a 
 
 fmoak, that they cannot fee tht a way ; the more corrupt the 
 
 heart is, the greater and the more noylbme is the fmoke raifed 
 
 • by this fire in the heart. Put fire to wet ftraw and filthy ftuft'e, 
 
 oh what a filthy fmoke arites ! 
 
 Lmit. 13. 25. we reade of a leprofie breaking out of a burn- 
 ing; fcldome doe menspaffions burnt 1 , but there is a leprofie 
 breaking out of that burning, and what union can there be with 
 fach ? Iffroward people were dealt wfthall like the Lepers, 
 (hut up from others, we (hould have more peace. Some men 
 when once their anger is got up, tfcey wils never have done, 
 we can have no quiet with them; this fire in thtm, is like that 
 of hell, unquenchable. The dog-dayes continue with them all 
 the yeare long. Seven devils can better agree in one Mary Mag- 
 / dalcn y then fevenfroward people in one family. If one (hould 
 
 fet the Beacons 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 
 pafiSons, and what in them lyes fets others on fire, doe excee- 
 dingly difturb the peace of thofe places where they live, thofe fo- 
 cietks of which they are. Their hot paflions caufe the Climate 
 wherethey live to be like the torrid zone, too hot for any to live 
 nearethem. Chrift is the Prince of peace, and the D(vill is the 
 Prince of divifions. Hence that expreffion of the holy Ghoft, 
 Ephef. 4, 27. Let not the fnnne goe downe upon jour wrath, nei- 
 ther give place to the deviU: you are loth to give place to your 
 brother. You will fay,What,(fiall I yeeld to him ? You will not 
 yeeld to him, but you will yeeld to him that is worfe, to the 
 DeviU. So you doe when you yeeld to wrath. 
 The- w:ek after There are divers other dividing diftempersthat we (hall fpeak 
 the viftory at t0 . b ut f Gr t fj e p re fent let us make ufe ot the great mercy of God 
 towards us, that yefterday we folemnized in apubliqueThankf- 
 giving ; Let us fee how we may improve this glorious work of 
 Gcd tor the clofing of our fpir its, the healing our divifions. It 
 cals to us aloud to joyn, oh let your hearts jeyn. There are 
 twelve Arguments in this great wojkof God, to perfwade us 
 to union. Firft, 
 
TJ?e EVill of our Tim es, 1 1 p 
 
 i Tirft, there hath appeared rnuch of Gods preferiee in this his i. 
 
 great work. J willfraife thee, oh Lord, for ihou ha/} done it t PJal. 
 52.9. The Lord hath appeared wonderfully, his naktd arme 
 hath been revealed, his right hand hath become glorious in po- 
 wer. Thofe who were prefent fa w much of God in this work. 
 They fend tons to give God the glory, and all the Countrey a- 
 boutfend ftill to us to tell us how much of God they have fecn 
 in this. 
 
 But how is this an argument for us to unite ? 
 
 Suppofe children or fetvants were wrangling one with ano- Anfw, 
 ther, were not this an argument to make them be quiet, Your 
 Father is here, Your Mafter is come? will not all be whiftprc- 
 fently ? God is come amongft us, we may fee the face of God 
 in what he hath done for us, and (hall we be quarrelling before 
 his face ? 
 
 But three dayes before this great goodnefle ofGod,by fpeeiall z. 
 Order from the Houfe of Commons, there was a day let apart 
 to humble our foules before the Lord, and to feek him for this 
 mercy that now we re Joyce in, and in our Humiliation was not 
 this one great fmne we did cosjfefie our divifions ? did we not 
 then acknowledge that it were righteous with God becaufe of 
 our divifions, to give us up as a prey to our adverfaries? Now 
 then, have not our divifions overcome Gods goodnefle,left Gods 
 goodnefle overcome our divifions ? Suppofe there had been a 
 day of Humiliation fet apart to mourne under the heavy hand of 
 God againft us in delivering us up into the hands of our enemies, 
 as ( through his mercy we have had a day of Thanksgiving, to 
 blefTr him for our deliverance from them) would not this finne 
 have been the matter of a great part of the confeffion of all your 
 Minifters ? Oh the divifions that are amongft us ! Thou haft 
 dealt righteoufly with as. Our wraths were up one againft ano- 
 ther, and j uft it is with thee O Lord to let out the rage of the 
 Adverfaryuponus; and fhall we yet continue in that after a 
 mercy, which we have confefled might juftly have prevented 
 the mercy ? fhall we ftill be guilty of that, which our confei- 
 encestellus, would have been the burden of them, asthejuft 
 caufe of our mifcry, if the Lord had come againft us in his fore 
 difpleafure ? God forbid. Let not that evill now be found in us, 
 
 S that 
 
i jo Heart-diYifions 
 
 that would have galled our confciences, if mercy had been deriv- 
 ed us. 
 
 3 . We are delivered from being devoured by our enemies;(hall 
 we now devour one another ? oh unworthy we of fuch a delive- 
 rance as this. It went ill with us in the beginning of the fight,but 
 God leaked mercifully upon us, his bowels wrought,if I come 
 not in for their help. Thefe ungodly men wil devour my fervants, 
 howfoever they have been fair to fome, bectufeyet they have not 
 attained their own ends ; but if they prevails here, they will ac- 
 count all their own, and then they wil begin to exercife that cru- 
 elty that yet hath not been heard of, but it (hall not be, my heart 
 cannot bear the cries of myfervants under fuch cruelties as I fore- 
 fee. Doyou think this was Godsend ia delivering us from being 
 devoured of our enemies, that we may be devoured one of ano- 
 ther? We read Ez,ekj 5.3,4.the Prophet was bid to bind up a few 
 haires in his skirt, wh-icfi 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. Felama uporrthe place hath this note,that 
 grievous evils may come upon thofe who have been preferved 
 from former common miferies, and thofe who for a while have 
 been preferved, by their contentions and divifions, maybe ths. 
 caufe of wofull ev ill ta others. God forbid that this Text fhould 
 be fulfilled in us. Let not a fire come from us , who yet are fo.. 
 graciouily preferved,todevoure the houfe of Ifrael. 
 
 + Fourthly, God in this work of his hath /oyned feverall forts of 
 
 inftruments, men of feverall opinions ; he hath made them one 
 to do us good, why fhould not we be one in the enjoyment of 
 that good ? Let 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 together in 
 the Land ? 
 
 *; Fiftly,we were not without fome feares, left God fhould 
 
 leave us in the work of Reformation begun ; but now God 
 fpeaks aloud to incourage us,he tells us he owns the work.NoW 
 what doth this require of us ? A little Logick will draw the 
 confequence, Hath God declared himfelfe that he intends to go. 
 on in this wotk he hath begun £ Then let us all joy nc together* 
 
 te 
 
77;e EYtU of our Times. j j i 
 
 to further it, to the uttermoft we can ; let us not exafperate the 
 fpirits of one another in wayes offtrife and oppofition, but let 
 every one fet his hand and heart to this work, that he may be 
 able to fay, Oh Lord God, thou that krtowefi the fecrets ofaA 
 hearts , knowejl that ufun this great mercy of thine , my heart 
 was fo moved , that whatfoever 1 could fofftbly fee to be thy 
 will for the furtherance of this great work, of Reformation, and 
 that 1 was able to doe y 1 did fet my felfe to doe it, andamre- 
 folved to fyend my firength and life in it. If every one did 
 thus, oh what glory mightGod have from this mercy of his I 
 
 Sixtly, when the Lord come S to us with mercies, and tech 6. 
 
 great mercies, he expects we (hould re Joyce in them, and fing 
 praife ; but how can we fing without Harmony f Prayer re- 
 quires an agreement. Mat. 18. ip. If 'two of you fbaU agree on 
 earth touching any thing they fbati aske t it fhaH be done for 
 them. Surely Praife requires agreement much more. Pfalms 
 out of tune are harfh to the eare ; difagreement of heart is much 
 more to the Spirit of God. 
 
 7. Surely when God hath done fo much for us, it mult be ac- 7» 
 knowledged to be our duty, to ftudy what facrifice would be beft 
 pleafing to him ; fome facrifice we muft offer : If there be any 
 more acceptable to him then other, furely he deferves it now. 
 If a friend had done fome reallkindneflc for you, you would be 
 glad to know what might be moft gratefull to him,wherein you 
 might teftifie your thankfulnefle : Is this in your hearts ? Doe 
 you now fay, Oh that we did but know what is the thing that 
 would be moft pleafing to God • what facrifice would fmell 
 fweeteft in his noftrils I The Lord kno wes we would faine offer 
 it, whatfoever it be. I will tell you, That we would lay aftde our 
 iivifions, our frowardnejfe, that we would abandon our conten- 
 tions and jirife , that we would fut on the bowels of mercies , 
 kindneffe, humbleneffe of mind, meekneffe, long-fujfering, for- 
 bearing one another , forgiving one another ; if any man hath 
 a auarreS againfi any, even as Chrifl forgave joh> fo alfodo 
 ye, Col. 3. 12, And I P^.3,4. A meek and a quiet fp iritis in 
 the fight of God of great price , it is much fet by , stcAitj^. 
 Pfal. 51.17. The facrifice of God, that which is inftead of all fa- 
 crifices, is a broken ftirit. Our hearts have been broken one 
 from another in our unhappy divisions ; oh that now they 
 
 S 2 could 
 

 Heart-diVifions 
 
 could break one towards another in love and rendcmefT- 1 Here 
 would be a facrifice more efteemed of God, then thoufmds of 
 Rammes, and ten thoufand Rivers of Oyle : Loving mery t 
 and walking humbly is preferred above fuch Sacrifices , Mi- 
 cah 6. 8. 
 3* Eighthly, God might have fodered us together by the fire of 
 
 his wrath, he might have made our blood to have been our ce- 
 ment to have j oyned our flinty hearts together ; but it is 
 otherwife, God feekes to draw us to himfclfe, and one to ano- 
 ther by the cords of love, the ailurings of his mercy. 
 9» Ninthly, what can have that power to take off the fowre- 
 
 nefle of mens fpirits like mercy j the mercy of a God ? furely 
 if any thing poffibly canfweeten them, that muft needs doe it. 
 We reade i Sam.i i.i i,i 2, i g. a notable experiment of the 
 efficacie of mercy to fweeten mens hearts. After Saul had 
 flaine the Arnmonite$,fome of the boifterous fpirits would have 
 had him to have flaine thofe who formerly had rejecled him ; 
 but markka// an fwer, ver. i 3. There fh all not a man be tut to 
 death this day : Why t For this day the Lord hath wrought fal- 
 vation in Jfrael. Though Saul at another time was a man of a 
 harfh and cruell fpirit, yet now mercy fweetens him ; that 
 which he was one day by the fehfe of mercy, that fhould wee 
 be not onely in the day of our Thankf^iving, but in the courfe of 
 our lives. When ialvation came to the houfe of Zacheus, O 
 what a f wcet temper was he in ! Behold, halfe of my goods I give 
 to the foorc, and if I have wronged anyone, I restore fgure-fold. 
 Salvation is this day come to the Kingdome, O thatall we, had 
 hearts to fay, If we have wronged any, we will reftore ; if we 
 have wronged any in their names, byword, er writing, any 
 way, we will reftore : Mercy and love calls for mercy and 
 love; ifwewereina right tune, there would be a fympathy 
 between the bowels of God and ours; as in two Lutes, if the 
 ftring in one be wound up to be anf werable to the other, if you 
 then ftrike one ftring, the other will move though lying at a di- 
 ftance : Now Gods love, Gods bowels move, let our love, our 
 bowels move anfwerably. 
 x«. 1 o. God fhewes that he can owne us notwithstanding all 
 
 our infirmities : Was ever Kingdome in a more diftempered 
 condition then ours hath been of late ? and yet the Lord hath 
 
 owned 
 
Tl?e EVillofour Times. 135 
 
 owned us t Why (hould not we owne our Brethren, not with- 
 standing their infirmities? Why fhould our divifions caufe ns 
 to caft off one another, feeing our divifions from God hath not 
 provoked him to caft 115 off? 
 
 11. Is it not in our defircs, tint this great Victory 11. 
 might bepurfaed, that it might not be loft, as others (\n great 
 part ) have been ? Surely it cannot be purfued better, then to take 
 this advantage of it, to unite ourielvesmore together then ever 
 we have done. This would ftrike as great a terrour into the 
 hearts ofouradverfaries asthevi&oryhath done. 
 
 Laftly, we had need take heed of breaches, left God fhould i*» 
 be provoked to change his adminiftrations towards us; if there 
 be fo much cholkr in the ftomack, that fweet meats are tur- 
 ned into choller, it were juft with God to come with bitter 
 andfowre pils to purge out our choller. Wereade7«<k, ^r.5. 
 The Lord faved the people out of the Land of Egyft, yet after- 
 ward he deftroyed them that beleeved not; the Lord hath gran- 
 ted us a great falvation from our enemies, who would have 
 brought us into Egyptian bondage. We have been finging the 
 fong of Mofes, we have been praifmg God according to that, 
 Apoc. 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- 
 leeving, foweby not agreeing, but contending and quarrelling 
 may at laft be deftroyed. You know how the Lord of that fer- 
 vant to whom ten thonfand talents were given, took it, that he 
 fhould prefently goc to his fellow fervant who ought him but a 
 hundred pence,and lay hands on him and take him by the throat, 
 and fay,Pay that thou owtft, and caft him into prifon,yk/*f. 1 8. 
 28. If men be not mollified by this mercy, they will be har- 
 dened, they will ufe their brethren worfe then they did be- 
 fore, the rather, becau r e they would declare to all the world, 
 that they make no llich interpretation of this mercy , as that 
 God would have them have further tender regard towards, to 
 feek union and peace with, tobeare with or yeeld unto their 
 Brethren more then before ; it is not unlikely but temptation 
 maybefuggeftedtodoefomea&the more againft them, either 
 now or within a while, to wipe away any conceit of any fuch 
 an interpretation of this gracious worke of God for us. But 
 thofe who are of gracious and peaceable fpirits, (hould take the 
 
 S 3 - - kj nt 
 
1^4 Heart-divijions 
 
 hint of this-, and goe to all they know, who have been at di- 
 ftance one from another, of whom they may have hope to doe 
 good, and feek to mollifie their fpirits, to know what it is they 
 have one againft another, what prejudices, what hard thoughts 
 have been entertained by them, and by all meanes they are able 
 to remove them, that fowe loving and delighting in one ano- 
 ther, the Lord may love us, and delight in us, and fnew mercy 
 to us yet more and more. 
 
 Chap. XIX. 
 ' h A' vr Thefift Dividing Diftemper, (Rigidnejfe ;) tbejixth Rajhneffe • 
 Diftempcr ^ thefeventb^lVilfulne^e - 3 the eighth, Vnconftancy. 
 
 Rigid, harfh, fowre, crabbed, rough-hewne fpirits are unfit 
 for union -there is no fweetneiTe,no amiablentifc, no plea- 
 lingnefle in them, they pleafe themfelves in a rugged auftere- 
 nefle, but are pleafing to none elfe in all their wayes ; they will 
 abate nothing of their owne, nor yeeld any thing to others i 
 This is againft the rule of the Apoftle, Rom. 15. 1*3,3. JVemfi ft 
 not pleafe our fe Ives t but let every one pleafe his Neighbour for 
 his good to edification ; and this , according to the example of 
 Christ) who pleafed not himfelfe. This is the duty not of weak 
 men onely, who had need pleafe others, becaufe they have need 
 of others, but. ver. 1. thole that are ftrong ought not to pleafe 
 themfelves, but feek to pleafe others : Men who are of auftere 
 fpirits affe&ing a gravity which turnes to a dull, fullenftern- 
 neffe, they thinke it to be the commendation of the ftrength 
 of their fpirits, that they can carry themfelves as they doe to- 
 wards others, feeking altogether content to themfelves without 
 any yeeldablenefle to others; no, that is but lightnefle and weak- 
 nes in men, they are of a more ftaid and ftrong temper then to do 
 fo : Thefe men by their wifdome doe very much finne againft the 
 wifdome of the Holy Ghoft in this Scripture ; yea, and againft 
 the example of Jefus Chrift, who as in his whole courfe mani- 
 fefted tenderneffe , gentlenefle , afTablenefle , amiablenefle to- 
 wards weake ones, who were infinitely beneath him, and here 
 is fet forth unto us to be one who pleafed not himfelfe, farre 
 from this rigid harlh temper : Thofe f words are not of the belt 
 
 tempe- 
 
Tlie EVill of our Times. 1 35 
 
 tempered metall who will not bend but ftand ftiffc , but fuch 
 as yeeld and bend with moft eafe, and ftand ftreight againe ; 
 neither are thofe difpofitions the beft, who are the ftifteft ; but 
 fiich as are moft yeeldable, and yet Hand ftreight too. This 
 harfh and rigid fpirit makes mens gifts and graces to be very 
 unufefull. When Plato hw Xenocrates of an auftere rigid tem- 
 per, he advifed him to facrifice to the Graces , that he might 
 have more mildncfle, rearing that otherwife his parts and lear- 
 ning would be unprofitable. The Jewcs cbferve upon Exod. a 5 . 
 3. That no Iron was in the fturte of the Tabernacle; rigid 
 iron fpirits are very unfit for Church worke. Levit. 17. 7. 
 They {ball no more facrifice to Devils : The word translated nnmw 
 Devils, fignifks rough onesj Devils had their names from ' 
 
 thence ; this is the name of a Satyr, If*. 34. 14. The rough 
 one. The Spirit of God is a Dove-like fweet Spirit , but the 
 Spirit of the Devill, is a rough harfh fpirit, the fpirit of a Sa- 
 tyr. Prov. II. 17. Hee that is cruH , tronbleth his owne fejh. 
 That word here trarilated cruell, the Septuagint elfewhere 
 tranflates it by a word that fignifies rigid, ftifFe, s-spsk", le- 
 rem. 30. 14. Men of fuch tempers are very troublefoine to 
 themfelves, to their families, to all with whom they con^ 
 verfe : If a Smith would joyne two pieces of iron , hee 
 mull firft file them, or beat them fmooth : If the Joyner would 
 joyne two pieces of wood, he muft plaine them : Except our , 
 
 fpirits be filed, beaten fmooth, or plained , they are unfit for 
 joyning. 
 
 The fix t Dividing Diftemper, Rajbneffe* The d.dividinj 
 
 Diftemper. : 
 
 ACts I p. 36. Tee ought to be quiet, and doe nothing rafhlj % 
 Doing things ra(hly,and quietnefle, are oppofed. 
 1. Rafhneffe nukes men engage themfelves fuddenly in bu- 
 finefle, before they have examined it well: This caufes much 
 trouble, for if a man ba engaged he lyes under a temptation to 
 goeon in it ; As 2 C6n>«. 25. 9, When the man of Go J came 
 to Am*z>iah t to take him offfrom a bufineffe he was engaged in ; 
 Obut, fayeshe, what fhall I doe for the hundred talents I have 
 given out already ? thus many anfwertothe truth ofGed that 
 
 would i 
 
u$ Heart-divifions 
 
 would take them off from what they are engaged in, but what 
 (hall I doe for my credit that lyes engaged ? 
 
 Secondly, Rafhnefle caufes men fuddenly to provoke others • 
 whereas did they confider what ill confluences might come of 
 it, they would forbeare. Rafh men quickly take hold of the 
 fwordof JufKceto hack and hew; they think that what they 
 doe is according to reafbn : but they do not wifely weigh things 
 in the ballanc=of Juftice. Remember, Juftice hath a Ballance 
 as well as a Sword. Prov. 2p.11. Afoole uttereth all his mind, 
 
 f.ituus.ip\v^ the Septuagint tranflate it, t' J i*oy } utters all his anger. Rafh 
 DNn3 fooles by uttering their anger, fuddenly caufe great ftir and trou- 
 
 fakito, repente. D ] e where ever "they come. The Hebrew word that fignifies a 
 foole, and that which fignifies fuddenly, rafhly, is from the 
 fame root. 
 
 Thirdly, when peace fometimes is even concluded, and there 
 is great joy in hope of a comfortable agreement, rafhnefle wrll 
 fuddenly break it without any due consideration. 
 
 O that, that promife Ifa. 52.4. were fulfilled amongft us, 
 The heart of the rafh fb*ll under ftand knowledge, Rafh men 
 thinks they prefently underftand all that is knowable infuch a 
 bufinefle, and thence prefume to make fudden determinations ; 
 butasover-hafty digeftion caufeswind, and brings much trou- 
 ble to the body ; fo over-hafty refolutions to mens fpirits and 
 to fc«ieties. 
 
 The /event h Dividing Diftemper, IVilfftlnefe. 
 
 I Think I may fay in moft men, Will is the axeltre, lufl and paf- 
 fions are the wheeles, whereupon almoft all their actions 
 are carried : Where there is much will, though the thing be 
 little about which men contend, yet the opposition may bee 
 great j as a little ftone throwne with a ftrong arme, may take 
 deepe impreffion. It is a dangerous thing to have mens wills 
 ingaged in matters of difference,it iseafier to deale with twenty 
 mens reafons, then with one mans will : A man ©f a wilfull 
 ftout fpirit, ftands as a Hake in the middeft of a ftreame, lets all 
 pafle by him , but he ftands where he was j What hope can 
 there be of union, where there will be no yeelding ? one mans 
 
Tl?e Evill of our Tunes. 1 37 
 
 will raifeth anothers, fet will to will they may dalh one againft 
 another, but not like to clofe, to get into one another. A wil- 
 ful man thinks it is beneath a wife man to alter his way ; yea, it 
 may be he thinks ita dishonour to the troth, that both he, his 
 profefiion, and the honour of God (hall fl.ff*r by it ; when a 
 ftubborn felfe-willedneffe h taken for a right ^onftancie and 
 fetlednefle r it is very ftrong in men ; but let us take h«d of this, 
 it is no matter though we goe b2cke from oor former afortions, 
 folong as we goe forward to the truth. Luther was called an 
 Apoftate; I amfo, layeshe, but it is from errour to the truth. 
 Many times ftoutntffe of fpirit comes from weakneflfe rather. 
 then ftrength ; there is not alwayes the greateft ftrength of judg= , 
 
 ment whtre there is the greateft ftrength of will : As a mans 
 judgement that is without prejudice is~very ftrong ; foamans 
 prejudice that is without judgement is as ftrong: The dulleft 
 horfes are not alwayesthemoft eafily reigned, I know and t 
 
 am perfwaded, fayes the Apoftle, Rom. 14. 14. many men are 
 perfwaded before they know, thofe who are perfwaded before 
 they know, will not be perfwaded to know. Mens wills will 
 not fuffer their underftan dings to confider ; if they doe confider, 
 they will not fuffcr them to be convinced ; if they be convin- 
 ced, they will not furler them to acknowledge that they are 
 convinced. ' 
 
 It isdilhoneftfor a man not to give in his bond when the 
 debt is paid ; fo for a man not to acknowledge himfelfe con- 
 vinced, butftand out againft the truth, though his confeiencs 
 tells him it is made cleare to him. Let men lay downe their 
 wills, and there will be no hell, fayes Bernard : So fay I, &ffe prop i a 
 take away mens wills, and contentions will ceafe. Scdiger ^Jy^JjJJ* 
 tells us, the nature of fome kinde of Amber is fuch, that it will Bern.fer.i.de 
 draw to it felfe all kinde of ftalks of any herbe, except Bafilisk> Ret Jr. 
 an Herbe called Cafitalis, becaufc it makes men heady, fiiiii.g 
 their braines with blacke exhalations : Thus thofe who by Sc -'§ j c ? cc ^ 
 thefuaaes of their corrupt wills, are growne headftrong, will I ^°* num • Ii " 
 not be drawne by that which drawes others. 
 
 But this chargingmen of wilfulnefle is prefently catched hold 
 of, in an abufiveway j if men will not yeeld to what fome con- 
 ceive to be rightjprefently they are charged with wilfulnefle and 
 
 T ftufc. 
 
ij8 Heart^diYiftons 
 
 fuibbornnes,they do not fee 6eca«fe they will not feejthcy are not 
 convinced, becaufe they will not. We who differ fo much from 
 others in things that others thinke to be cleare, fhould take heed 
 how we charge others of wilfulnefle who differ from us: As 
 it is diihoneft not to give in the bond when the debt is paid, fo 
 4 it is a cheat to require the bond before the debt be fatisfied : 
 Men may think, and give out, they have done enough to con- 
 vince men, wheajtadeed, upon examination, it will be found 
 to be nothing, or farre fhort of fatisfyingthe reafons that are 
 againft it if they were their owne. But when a man may have 
 peace in his confeience, that whathee holds or does, is not 
 through wilful neffe, but conftancie of his love to the truth, I. 
 mall (peak to prefently. 
 
 The eighth 
 
 The eighth Dividing Diftemper, V*conftancy % 
 TF a man had an art to change his face every day, to feem fome- 
 i times white, fometimes black, fometimes ruddy, fometimes 
 pale, fometimes hairy, fsmetimes fmooth, fometimes cld,fome- 
 times yong, how unfit werefuch a man for fociety ? this which 
 men cannot do in their faces, they do in the unconftancy of their 
 fpirits: Asour affections and determinations muft not be like the 
 P:r(ian Decree?, to admit of no alteration, fo neither mnft they 
 tvjfuch as the Peionian Laws are,which(they fay ) laft but three 
 dayes: When a thing is fo brittle, that it breakesas fcone as 
 ycu meddle with it, how can you make it/oyne? there muft 
 be fome confiftencie in that which you would faften to another 
 thing ; when mens fpirits are fo fickle, that a man cannot tell 
 where to finde them, how can there be a clofe? OhoW much 
 are men now -differing from themfelves,in what their thoughts of 
 men and carriage towards them have been, though the men 
 concerning whom they thus differ rcmaine the fame they were, 
 yea the fame they appeared to be long fince I there was fweet a- 
 greement in affectio,loving embracemcnts,rejoycing in thepre- 
 ienceof one another, and yet nothing is known in thofe from 
 whom their hearts, countenances and wayes are alienated , &c. 
 more then formerly was : not difference in judgement, that was 
 knowne before : Such_ a change of fpirits and carriages in 
 godly inen one towards another hath appeared , as never ap- 
 peared : 
 
The EYtll of oar Times. 139 
 
 peared in any age fince the world began. A great deale of (tirre 
 there hath bin more then formerly, and yet what are thefe men Adv.Haercf.lib. 
 otherwife then they have been many yeeres fince ? Were I to £^Yfiud£ 
 fpeak to wicked men, to charge them of the unconftancie pf' c3m ar;amtas. 
 their fpirits, I would make ufe of that fimilitude I have out of * TO $ ^ v Kt} ~ 
 EpipkaHttu, who fpeaking of the Jewes defiring the comming tw n ^vmilvlv 
 of the Meflaas, but when he was come, they hated him, They s« *mv sx- 
 reere (fayeshej in this i ike mad do gs y who fir ft gUver upon men, W** 81 * 3 € 
 andthen bite and devoure them. But becauie I fpeak to many 
 of the Saints, I had rather ufe a fofter exprefilon , more futable. 
 to the honour that is due to godly men ; I compare them in their 
 unconftancie towards their brethren, which hath caufed fo 
 great divifion, to thefweetneffe oftheayreina fairefun-(hi$e 
 morning, oh how does it delight the traveller when he goeth 
 forth I and truly fuch were the ferene countenances ©four bre- 
 thren towards us, but within a while the clouds over-caft, the 
 sky looks lo wring, gufts. of wind arife, yea thunderbolts of ter- 
 rible words fly about our "cares, and the flashes of their anger 
 ftrike upon our faces. 
 
 Tanta n Jg animis ealeftibw ira. 
 
 Unconftancy is evill, and a caufe of divifion 5 StoutneiTe is 
 evill,and a caufe of divifion : A man muft not he one thing one 
 day, and another another day ; not like a Weather- cock, carryed 
 up and downe with every wind; neither mult he be wilfuil and 
 ftout, not like a rufty lock that will not be ftirred by any key. • 
 
 Now then, how foall we know when a man is neither fickle 
 nor ftout ? For except fome rules of difcerning be given, this 
 temptation may be before me, I muft not be fickle, unfetkd,and 
 unconftant, I will therefore ftifly ftand to maintain what I have 
 profeffed. 
 
 You may know whether your ficklenefle be avoided by 4 r 
 true fetled conftancie of fpirit, or by ftoutnefic, by thefe five ' 
 
 notes : 
 
 Firft, true conftancie and:ietledneffe of fpirit is got by much „ z * 
 prayer and humiliation before the Lord; Eftablifi me WjSn^t 
 with thy free jpirit ; unite my heart to feare thy Name. When void ourticklc* 
 after thy heart-breakings and meltings, arid heart-cryings and nefle by true 
 pourings forth, Lordjhevomewhatthyvillisin this thing, £^p conftancie, or 
 me from mifcarrji»g } let me not fettle uf on any error inftead of b ^ ^* R(:i -. 
 
 T 2 the 
 
140 Heart-diYifions 
 
 the truth, but what is thy truth fa/fen my foule in it, that what 
 ever temptations come, 1 may never be taken off from it. Tell 
 God in Prayer what the thing is, and what hath perfwadcd 
 thy heart to embrace if, open thy heart fully to God in all thy 
 aimes ; and if by this meanes the heart be fixed, now it is deli- 
 vered from ficklenefie, and not fain into ftoutnefie. 
 
 • - Secondly, where true conftancie is attained by the Spirit of 
 
 God, and not by the ftoutneife of thine owne, there is exercife 
 of much grace, and growing up in grace, as faith , humility, 
 love, mceknefle, patience, &c. 1 Pet. 3. 17, 18. Take heed 
 yee fall not from your fledfaftncffe, but grow in grace and in the 
 knowledge of our Lord and Saviour lejits Chrijf. Hearts ftout 
 and wilfull are dry and far Ufle. 
 
 ^ Thirdly, if the more a man hath to doe with God , the more 
 
 fetled he is in his way ; when he hath the mod fall converfe 
 and fweetnefle of communion with God, he is then the mod 
 folly fetkd, fatisfied, eftabltftied in fuch a truth, which he be- 
 fore conceived to be of God. 
 
 Many men are very fliffe and wilfull, un moveable whenthey 
 have to deale with men, they feem then to be the meft confident 
 men in the world; but God knowes, and their confeiences 
 know, when they folemnly fet themfelves in the prefence of 
 Cod, and have the moft reail fight of God, and have to deale 
 rnoft immediately with him , then they have mifgiving 
 thoughts , they have feares that things may not prove fo 
 fare as they bore others in handrhey apprehended them to be: 
 But if Gods prefence and thy dealings with him confirmes 
 thee in this, thy confeience may give thee an aflurance, that 
 as thcu art not fickle and wavering, fo not ftout and wilfull. 
 
 4, Fourthly, when there is a proportion in mens conftancie, 
 if a -man be refoiuteand conftant in one thing, but very fickle 
 and eafily turned afide in others, there is caufe to fufpeft his 
 conftancie is rather from ftirTeneiTc then from grace ; for grace 
 workes proportionably through the whole foule, and in the 
 whole courfe of a mans life. 
 
 5. Fiftly, if the more reall the prefence of death and judge- 
 ment appeare to a man, the more fetled he is in that way; this 
 likewife may be a good evidence tohim,thathisfetlednefIein 
 fuch a way, is right. 
 
 Chap. 
 
Tlx Evil! of our Times. J41 
 
 Chap. XX. 
 
 The ninth dividing diftemfer , AJpirit of )ealoufie. The tenth, A Th< ninth d r - 
 Jpirit cf contention. The eleventh, Covetoufncjfe. ftcmper. 
 
 The twelfth , Falfenejfe, 
 
 ENvy, firife t railings , eviU furmifngs , i Tim. 6. 4. Strife 
 and evill furmifings are neare akin. If contentious men can 
 get nothing againtt their brethren, they will furmife there is 
 ibmething ; if thty can fmde nothing in their actions to jwig^, 
 they will judge their hearts; if there be nothing above-bond, 
 they will think there may be fomething underboard ; and from fuftlm eft cc- 
 thinking there may be fomething, they will think it is very like- eulta de wari- 
 ly there is fomething; and from likelv there is; they will con- W 1 * P rte i udl - 
 clude there is, Sarely there is feme plot working, but this is i: ;fJtadeocad- 
 againftthe law of Love, for it thinketh no evilly a'.l ih.: good t'u fredamnare 
 that they fee in their brethren is blafted by their fufpition of Terc.Ap0l.c5. 
 evih\ Love would teach us rather by what appears to judge the 
 beft of what appeares not, then by what sppearcs nottojudjge Q*Andoqu)iem 
 theworftofwhatappeares. Sufpition is like feme jelly llufTe ex fcboUftms 
 that is got bet ween the j oynts ; it the bone be out or joynt, ana es fr7fce h to mi- 
 any jelly be got in, though it be but a little foft (Yuffe , it will hi mftrumim 
 hinder the fetting of the bone. I confefTc in thefe times, becaufe es ad emntm 
 we have been fo extremely deceived in thofe who have been ufed ***** nUl1 > 
 in publike place, in whom we fo much confided,there is a great J rr !SJJ ?■!" 
 deale of reafon what we fhoald be very wary of men, and bekeve c ;, m d 16 
 ftill we have very good grounds of confidence) with trembling, rum titii co-„.~ 
 I remember Melchior Adam in the life of Bucholcerm tells- of f^esdo {hiqnif) 
 a witty counfel of his to his friend Buhner us, w\\o beine to go to , ^ monl ~ 
 the Court to teach the Prince Electors children,at their parting,! p omP t u f- 
 will give you, fayes he, one profitable rule for your whole life, ttmeftopromi£. 
 he lcfT.-ning what it mould be: I commend (faith he J to you the fimtm tHlicis 
 faith etfthe Devils: At which Buhner us wondring, Take heed K^fyfe" 
 (fayes he) how you trull any at the Court, beleeve their promifes ^mide/Mtlch. 
 but warily, but with feare ; you may feare they will nevir come Adam. in vita ' 
 to any thing. But in the meane time while we are thus fearfull Buchqlccri, 
 of one another, while we cannot truft one another, we cannot 
 joyn3 one with another. I have read of Camhyfes, he did but 
 
 T 3 dreams 
 
142 ^ Heart-diYtfions 
 
 dreamehis brother fhould be King of Perfia, and he put himt© 
 death. Manyamongftusdobutdreameofmen, with, whom our 
 hearts are not, that they have fome plots working, and how do 
 Si m; bo all quo our fpirits work againft them ? Groundleffe jealoufiesarife from 
 Uborarety hbc- muc h baftnefle in our owne hearts. Thofe who have no princi- 
 ^ f ^;^{^pleof faithfulneflein themfelves, are fufpiticus of every one j 
 difficuiter ante But as for thofe who fuffer cauftltfly, in this thing let then) be of 
 
 of 
 
 ».o „«*„«, »^ r « 5 . -...etryall by drinking thewa- 
 
 Nurab.c.e. terof jealoufie, if (he weieckare, fheihould not onely be freed 
 from hurt by that water, but {he fhould conceive feed, if (he 
 went barren before, the Lord would rccompence her forrow &: 
 trouble fhefuffered by her husbands fufpitionof her. And Paalns 
 Fagitu upon the place, fayes,The Jewes had a tradition, not on- 
 ly that the fhould conceive, but it fhoald be a man-efciide-; if 
 ' {he had any difeafe , (he fhould be freed ; and if fhee brought 
 
 forth before with difficulty, fhe fhould bring forth now with 
 eafe. Let not men therefore who are of publike ufe, having their 
 coafciencescleare, yctbecaufe they are under fufpition, throw 
 off all in an anger: Such a temptation many lye under- outlet- 
 them know, this temptation cannot prevaile but upon the di- 
 flemper of their hearts , the exceeding finfuil frowardneffe of 
 their fpirits ; they fhould trull God with their names, their e- 
 (teem, their honour, andgoe on in their work. The only way 
 to deliver themfelves from fufpition, is their conftant induftry 
 and faithfulneffc in all opportunities of fervice God puts into 
 their hands; and with the more quietnefle of fpirit, with the 
 leffe ntyfe they goon, thefooncr will the fufpitionsthey were 
 under, wafh off and vanifh 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 The tenth dividing diftemper, A Jpirit of contention, 
 
 diftempcr. 
 
 S in fome there is a flrong inclination^ vehement impetus 
 
 to whoredome, which the Prophet calls a Jpirit ofwhorc- 
 
 dame-, fo there is in others a vehement llrong difpofition of 
 
 heart 
 
 A ! 
 
TlieEvill of our Time's 1 4 3 
 
 heart to contention ; thefc have a fpin'tof contention ; thefeare 
 like Salamanders, who love, and live in the fire. They thirffc 
 after the waters of Maffah and Meribah, their temper is fuch, 
 as if they drank no other drink then whit was brewed of thofe 
 waters ; Contentions and (Infes, that are as tedious to other 
 men as death, are their delight; they are moil in their element 
 when they are over head and eares in them. A contentious fpi- 
 rit will al waves find matter for contention. Prov. 16.11. As 
 coales to burning coales, and wood to fire, fo is a contentiow man 
 to kindle firifc : thty are ready to put their hands to any ftrife 
 they meet with: yetProv. 26.17. Hethatmedlttb with fir if e be- 
 longing not to hint, is like on: that holdeth a. dog by the eares. 
 Many men have no mcttal in any thing but contentions ; ljke 
 marry j deswhoare dull intravcll, they have mettal onelyto 
 kick and te play jadifh tricks. 
 
 If thou hail: any fpirit, any zeale and courage, it is piriy it 
 fhouldbe laid out in quarrels; rcferve it for theCaufe of God, 
 to ftrengthen thee in contending for theTruth and the Publique". 
 
 The eleventh diflemptr, Covet oufnefie. Thedevcnh 
 
 difLmper. 
 
 THis is the root of all evill , then of th:'s ; there is no greater 
 plague to friendship, then defire of money, (ayes Lalhts Teflem majo- 
 apud Ciccr. A covetous man is witty to fore-fee wayes of g ne, " nttjlam 
 andheisftiffe in holding faft what may be for his advantage. " 
 Ye know what a ftir Demetrhx and his«fellowes made in Ephe- q rH 
 fits when their profit was endangered, they had rather fetall in 
 a tumult, then let their gain poe. 1 Tim. 4. 5. Envy, (Irife, rai- 
 lings, &c. perverfe difyutings of men of corrupt winds , deflitxte 
 of the truth, (uppofwg that gain e is gediinejfe. How will fome 
 object againtt men, and withdraw from them , deprive them- 
 felves of the benefits of the gifts of God in them, t i much good 
 they have heretofore acknowledged they have got by them, and 
 all meerly to five their purfes, and that in a poor pedling way ? 
 What a ftir hath this Meum and Tuum made in the world ? 
 Thefweetnefleof game amongfl: men is like honey caft amongft 
 Beares, they will fight, rend and teare out one anothers throat 
 for it, Thej that will be rich ',/*:// into^ temptations and a fnare, 
 
 and 
 
M4 Heart-diyifions 
 
 mini os an * int9 mAn J An * burtfuU lufts t I Tim. 6, $, 10. They fierce 
 non obpuitis themfelves and others too with many forrowes. 
 
 gcntovc? When divifions arofe in Germanic, upon Luthers doctrine, 
 
 Ger***nA mtn f b a f c covetous fpirits, jadging Luther by themfelves, 
 
 mcinZt. lhoL, g htt hat Lather made all this ftir to get gaine ; Why there- 
 
 Mdch.Ad-im. f ore t ^yts one, doe you not flop the mans mouth with gold or 
 
 vex Lutheri. [Uve r f Another anfwers, Oh, this German beafl cures not jor 
 
 money.. 
 
 uiftemper. T^e twelfth dividing diftemper, Falfenejfe. 
 
 WMlUrei vc- ^^TOrhing more firmly unites and holds together the Cora- 
 
 bemsntkistm- J^J mon-wcal'h, then Fidelity, fayes Cicero. Trurh is agir- 
 ftibucamconti- \ r . ? / r , j • ■ / / tT , 
 
 am fi4 es die. ot*nA therefore, havtng your toy nes girt wtth truth , Eph> 
 
 .-,,, " " 6. 14. Truth binds, and Falfencfie loofens. The Apoftle Ep h. 
 4. 25 . exports to put away lying, and every man to fpeak. truth 
 to his neighbour, uponthis ground, btcaufe rvc are members one 
 of another. The Romans efteemed fo much of Truth fur uniting 
 then into focieties, that they built a Temple to it, as to aGod- 
 defle j in which Temple 2II Leagues , Covenants, Truces, and 
 important bargains were made, which were fo rdigioufly ofc- 
 ferved, that whoipever broke them, was held for a curfed, 
 damned creature , unfit for humane fociety. Rom. 1.25?. 
 FuM of envy , murther , debate , deceit , malignity. A man 
 were better be true to falfe principles, then be falfe to true 
 cr.es. Thofe who are falfe, are alfo mifchievous : they care not 
 what mifchiefe they doe to any, fothcy may but uphold them- 
 felves , and repaire that credit which formerly they had , but 
 now through their bafe falfenefle is crackt; and if they have 
 wronged any by their falfeneflfe, they feek to keep fuch down, 
 if not to ruine them, fearing left theirfalfenefle (hould hereafter 
 be revenged : and if they cannot get them downe by force, they 
 will feek to doe it by adding yet more falfeneiTe, by flattering 
 them whom their hearts hare, and would gladly ruine. That 
 Scripture, Prov. 26. 28. is very remarkable for this, A lying 
 tongue hateth thofe that are ajfiiccedbj it • and a flattering mouth 
 worfetb ruine, Pfal. 72.14. Hefljall deliver their foule from de- 
 ceit and violence : If men who are falfe cannot compaffe their 
 
 ends 
 
The By ill of our Times. 1 4 5 
 
 ends by deceit, they will feek to do it by violence : God hath his 
 time todelivtr his Saints from both. Come Lord lefm 9 come 
 quickly. 
 
 Chap. XXI. 
 
 [ Dividing Practices. The firft,T be Practice of the Tongue* Thex.Dm- 
 Thefecond 2 NeedleffeDifbutes. ding prafl-ice.,' 
 
 the prafticc of 
 * , the tongue. 
 
 PRovoking bitter language, is a great divider: An evill tongue 
 in Scripture is compared to Swords, Arrowes, Razors, to 
 poyfon of Afpes, fire, yea to the fire of hell, which fetsall 
 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 eo femone 
 poyfon from the Viper, which it feems was a proverbiali fpeech Ajpidem x vi* 
 in Tertullians time, he inveighing againlt Marcion the Here- ^f^ mere **: 
 tique,LetthcHeretique,fayeshe, ceafe borrowing poyfon from De p nat nuns 
 the Jew, according to the Proverbe, the Afpe from the Viper. Hareticus a 
 Many men of moderate fpirits, if let alone, yet meeting with it*** *$*» 
 men who tell them ftories, and fpeak ill of thofe men that here- WpiTwt'JL 
 tofore they had a good opinion of, yet now before they have yevenenHm "' 
 examined what the truth is, there is a venome got into their Tcnul. contra 
 fpirits before they are aware, their hearts begin to be hot, and M .-.rcion, lib. 
 to rife againit thofe men they heare fuch things of,their thoughts 3 • ca P- 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 evill tongues, efpecially at 
 your tables, for while you are warme with mirth and good 
 cheare, you are in greater danger to take downe the difcourfe 
 of fuch as are at table with you, fome poyfon may get into your 
 fpirits, and you not think of it* Saint Attgmftine could not en- 
 dure fuch guefts at his table ; hecaufed therefore thefe two ver- 
 fes to be writ over his Table, it were well they were over foma 
 of yours. 
 
 Qui/quis amtt dittu abfentum roderevittm, 
 
 Haw: menfitm vetitam noverififfe fibi l 
 
 y |rpffl 
 
1^6 Heart-diYifians 
 
 To (peak ill of the abfent foibcare, 
 
 Or elfe fit not ^t Table here, 
 But if men ofevill tongues doe fo much 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, mfhming one another with 
 malice ? That prcverbiall fpeech , fas » */» ?*>» , c<ft» jy*- 
 vjuv » y^hijircti , is true of thefe men ; if one Serpent did 
 not eat another, there would bee no Dragon ; by taking in- 
 one another* poyfon' they grow to bee fiery Dragons , fly- 
 ing up and downe frcm place to place with their fiery 
 ftings. 
 
 Deftroj,0 Lord t and divide their tongues, for 1 have feen vi- 
 tlence and firife in the City, PfaL/tf.9.. The fame letters in 
 .^3^ the Hebrew word that is to fignifie verbum, a word, is alfo foe 
 *ftftu, the plague; an evill tongue hath the peftilence in it. 
 
 The whifperings of an evill tongue caufes divisions, Rem] 
 I. 29. Full fifenvy, debate, malignity y vchifyercrs. 2 Cor. 12. 
 10. Debates, envyings, wraths , firife s, rvhijpcrings. Many of 
 fidling, paltry difpofitions, goe up and down whifpering, they 
 fpeake very fecretly to you, you muft tell no body by any means, 
 and yet themfclves tell it to a fecond, a third, a tenth, and any 
 one they meet with, with whom they defire to ingratiate them- 
 fclves, and to every body they fpeak, yet ftill 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 down in a fecret way, they do what in them lyes 
 to blafl the names of their Brethren ; jealoufies , fufpitions , 
 envyings, difpleafurc, anger is raifed, and the parties againft 
 whom all this is, wonder what is the matter, they being no 
 wayes confeious to themfelves of any mifcarriage towards 
 fuch from whom they finde fuch ftrange carriage ; at laft 
 fome nibling whifpering Moufe is found to bee the caufe 
 of all. 
 
 Thefe whifpering Tale-bearers have fuch an art, as to caufe 
 what they thus fpeak in fecret to finke very deeply into mens 
 hearts : They profefle themfelves very forry for what they tell 
 you, but it is toe true, and with a deep figh they mjfchiefe theii 
 
 Neighj 
 
The EViU of our Times. j 47 
 
 Neighbour; Etfc cumvultu waflo procedit maleditlio i Bern, 
 But let men take heed of them, for they ftrike, they wound 
 them as much, if not more, then they doe thofe againft whom 
 they fpeak, for they know nothing or it ; and though they fuf- 
 fer, yet they doe not finne ; but you may not onely be troubled, 
 and that caufekfly (it may bs) and for nothing lofe the fweet- 
 nefle of your love to your friend, and the enjoyment of his to 
 you ; but withall, you may entertain finne into your heart, and 
 fo be wounded. Frov. 18.8. The words cf a talc-hearer are at 
 wounds, and they gee downe intsthe innermost farts of the belly , 
 beware therefore of fuch. Prov. 20. 19. He that goeth about 
 tu a tale-bearer revealeth fecrets, therefore meddle not with him 
 that flattereth with his lippes. Hee may come giavering, and 
 fawning, andfmilingtoyou, as if he accounted you a fpeci'all 
 friend, and therefore would not tell every body j but meddle 
 not with him; if you fhall hug and imbrace him, you have re- 
 ceived a wound even in the innermoft parts of the belly. Prov. 
 26.20, Where no wood is , there the fire goeth cut ; fo where 
 there is no tale-bearer the flrife ceafeth. ^ 
 
 Prov. 16. 28. A whifperer feparateth chief r e friends. TholSNv 
 who have lived in entire friendfhipmany yeares, fometime 
 by fome whifpering woman, have their hearts very much e- 
 ftranged , the beauty of their friendLhip darkened 5 and the 
 fweetnefleof it almoftloft. 
 
 "Whifpering tale-beiring tongues is the caufe of ftrife, take 
 heed of it : And fo is a cenluring tongue: I can compare 
 this to nothing better then to a candle, whole tallow is mixed 
 with brine, asfoon 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 j though the cenfures mould prove true,yet the 
 mixture of fo much fait brine in them,cannot but txafperate and 
 caufe mens hearts to fret ; but much more if they prove to b» 
 meere flanderers. ler. 9. 4. Take ye heed every one of his neigh- 
 bour ■, andtruftyenot in any br other ; for every brother will U!~ 
 terljfupplant^tnd every neighbour wiMwalk^withJlanders; and c- 
 6.1%. They are all grievous revolters t walking withflanders ; they 
 are braffc and iron t they are all corrupters^ And yet more, if 
 
 V 2 this 
 
148 Heart-divifiom 
 
 this be a rtging tongue,^/. 7. 16. Their Princes fhall fall by 
 the fivordt , for the rage of their tongue. Discontents rife 
 high, firft by too much liberty of the tongue, then higher, 
 by the bitterneiTe of it; but when it comes to the rage oht, by 
 this mmy times they rife fo high, that great men, yea Princes 
 come to fall by the fvvord. There is a Storie in the Tripartite Hi- 
 florieotz Chriftian who profefled he had been feven and thirty 
 yeares learning thatleflon, Pfal.39.it 1 faid 1 will take heed 
 to mj vs>ayes ) that I offend not in my tongue , and yet had not 
 learned it. I feare there are many amongft us who have been 
 Profeflbrs thefe feven and thirty yeares, and yet have not learn- 
 ed this leflun; notwithstanding the Scripture faith, If a man. 
 bridleth not his tongue , he deceiveth hit owne heart, this mans 
 religion it in vaine, lames 1.26.' 
 
 The 1. dividing The fecond dividing frattice, Needle fe'DiJputes. 
 
 praaicc,nced- T JT 7" Hen men have got a little knowledge, they think it a 
 lefle difpure. V V fine thing to be arguing and difputingin matters of 
 Religion : unneceflary difputes are their neceflary practice > 
 for othcrwife they (hall be accounted as no body, if they 
 have not fomething to obje&againft almoft every thing j but 
 in this way of theirs, they (nail be accounted knowing 
 men, men who have an infightinto things, who understand 
 iL3re then ordinary men doe: hence they turnc all their Reli- 
 gion into difputes, and by them they gro w giddie. Wine is good 
 when it goes to the heart to cheere it, but when it fumes all up 
 into the head, it makes it giddie. Knowledge is good when the 
 ftrengthof it gets to the heart to comfort it, there to breed 
 good fpirits,for the ftrengthning it in the waies of holinefle ; but 
 when it flies up all into the head, it fils it with thoufandsof 
 phanfies ; it caufes pride and giddinerTe. Difputes draw the beft 
 fpirits from the heart, by which it weakens it. It is a very ill 
 figneinamantohavea contradicting fpirit, to get into a veine 
 ofdifputingagainftany thing, though it be good, I have read 
 of Gregory Nazianz^n, that he told his friends that Julian would 
 prove to be a notorious wicked man,he gave this reafon,Becanfe 
 he took fuch delight in difputing againft that which was good. 
 Difputes are feldome without mach heart- diftemper ; if they 
 
 continue 
 
The EViU of our Times. - 14^ 
 
 continue long, they caufe fnarling one at another ; and no mar- 
 raile thouph thofe who fnarle fo often, doe bite at lift. 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. 14, 1 . Receive not the tveakjn faith to doubtfull dijjmtation:. 
 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 tru: h. 
 
 The leaft truth is fo precious, that we muft rather lofe our Anfiv, 
 lives, then deny it; you muft: doe and fufter much to maintaine 
 truth, but this in an orderly way. 
 
 Firft, you muft be grounded in the maine Fundamentals of t. 
 Religion; youmuftbeftrongin the faith, and after that labour 
 to edifie your- (elves in all the truths of God, ifo as one may be 
 helpfull to another. It is not for every one who hath but little 
 time, little knowledge, little means, 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^. Which 
 minifter queftions rather then edifying. To aske and difcourfe 
 of queftions about the great things that concerne thy foule, thy 
 eternall eftate, how thou mayft lire further to the honour of 
 God, is good, when you meet together ; to confer one witha- 
 nother what God hath done for your foules, to tell each other the 
 experiences ofyourowne hearts, and Gods dealings with you, 
 what temptations ye meet with, and how God helps you againft 
 them; fuch things as thefe would edifie. But when your que- 
 ftions are about things that you are never like to underftand, and 
 if you did underftand, they little concern you, they would not 
 be helpfull to you one whit in the wayes of godlineffe, thefe the 
 holy Ghoft would not have you fpend your time in. Ecclef.j.ip* 
 Aian was made uf right t and he hath found out to himfelfe ma- 
 ny inventions, Mifcueritfe infinitis qu&fiionibns t fo the old La- • 
 tine reads it, he hath mingled himfelfe in infinite queftions. If 
 we had but that great queftion more amongft us, WhatfbaH ive 
 doe to be Javed ? it would caufe many unprofitable queftions to 
 vanifih. 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 themyfterie 
 and the power of godlineffe was loft. The things of Religion 
 
 V 3. art 
 
1 5© Heart-divijions 
 
 arc rather to be bcleeved then disputed. We beleeve Fifhermen, 
 
 crcdimus pif. not Logitians, fayes Ambrofe. The Devill at this day feeks to 
 
 '^toribusjtm darken the glory of Religion this way ; he fees that in regird fo 
 
 Ambt. lClS ' -much light hath broke forth, he cannot get men prefcntly ofTit 
 
 by protanenefle, therefore he labours to eateout the ftrength 
 
 of it by bufying them, and getting them to delight in multitudes 
 
 of queftions, and that about things ot lefler concernment. 
 
 lTim. 6. 4. He is proud, and knoweth nothing, but doting 
 about questions , and firife of words , whereof commeth envie , 
 firife, railings, evillfurmifes , perverfe difyutings of men of cor- 
 rupt minds, and defiitute of the truth. Thefe men conceit they 
 have more knowledge then other men, but the holy Ghoft fay es 
 they know nothing ; they cry out much for the truth, and they 
 contend for the truth, but the holy Ghoft fay cs they are deftitute 
 of the truth. 2 Tim.i, l l s i 3. Follow charitie, peace, but foolijb 
 and unlearned queftions avoid, knowing that they, do gender firifes t 
 but the fervant of the Lord mufl not jlrive. And Titus 3. 8,5?. 
 This is a faith full faying , thefe things 1 will that thou affrme 
 conftantly, that they which have bcleeved in God,might be care- 
 full to maintaine good works ; thefe things are good and profi- 
 table unto men, but avoid foolifh queftions, and Genealogies, and 
 contentions, andfirivings about the Law, for they are unprofita- 
 ble and vaine. 
 
 The queftion about the Law, whether a man bejuftified by 
 it, or by free grace inChrift, this is not one of thofe fooliln 
 queftions and needled? drivings, this is a great queftion, this 
 *we are to contend for, our life is 4n it, but there are other que- 
 ftions about the Law, which caufe ftriving rather then edify- 
 ing, as whether the Law bearuleforour lives, asit was given 
 by Mofes ; That we are bound to doe what is required in the 
 Law, this is generally acknowledged, as to love God, not wor- 
 ship Images, &c but whether we be bound todoe it as it was 
 the Law delivered by.Mofes upon Mount Sim, this queftion- 
 troubles many mens heads j that we are bound to doe the fame 
 things as they are delivered by Chrift in the hand of that Medi- 
 ator, is acknowledged by any that underftand themfelves in 
 any meafure. Now then let thefe two things be granted about 
 the Law; Firft,thatwe are not juftified by it, but by the free 
 .grace of God inChrift: Secondly, that what duties of holines 
 
 are 
 
T7?e EYitt of our Times. \ j i 
 
 are fet downc in the Law, we are bound to them by thernoft 
 ftrong obligations i what need we contend farther about the 
 Law ? Let us be eftablifhed in thefe two, and it will be fuffici- 
 ent for our edifying ; It is like when Paul wrote this Epiftlc 
 to Titus, the heads of people were troubled about feme fuch 
 kind of queftions about the Law, as are amongft us ; therefore 
 fayes he, Avoid foolifii qtteftious, and firivings about the Law. 
 But now the queftions about theLawsre driven on to fuch a 
 dangerous iflue, that wehavecaufe not one ly to be carefullto 
 avoid them, but even to tremble at the thought of them. It 
 is now accounted a legall thing againft the grace of the Go- 
 fpel to confefle fin, to be humbled for fin, to make confeience 
 of duty, orto be troubled inconfeience for neglect of it j No, 
 they thank <3©d they are delivered from fuch things, in refpect 
 of God, whether they (in or not it is all one : yea thefe things 
 prevail with thofe who have been forward in profeflion of 
 Religion, who feemed to walk ftridly, now are grown loofe. 
 That faith is eafily wrought, which teacheth men to btleeve 
 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* 
 nefle, was prefently diftafted as unfavcury,and re jec~ted by fuch, 
 who made profeflion of Religion. 
 
 Sleidan in the tenth book or his Commentaries, fayes,The De- 
 villthat fought to doe mifchkfe at Ma-after was not a skilfull 
 Devill, but rude and fimple, becaufe he fought to prevails by 
 tempting menteioofenefle; whereas, fayes he, if he had been 
 a cunning Ddvill, he would rather have deceived by abftaining 
 from flefh, by abhorring Matriniony, by flbewesof wondeifull 
 lowlinefleof minde, &c. he might fooner have taken men this 
 way ; but truly now the molt cunning Devils fees it to be the 
 beft way to attaine his ends, to raife up and foment opinions 
 that tend to the liberty of the flefa, (o be it he can carry them 
 on under the colour of magnifying free grace; he findes that 
 thefe things are exceeding futable to mens fpirits in thefe times, 
 that they are taken in by fuch who formerly appeared fo con- 
 fcientious, that hee feared hee fhould never have been able 
 to have prevailed with them j he never found a way like to 
 this to prcviile with fuch men ; y ea 3 never a way like to this to 
 
 e3 choake 
 
ij2 Heart'divifions 
 
 chotke the Word, when it firft begins to work upon the heart ; 
 he hath blafted more young fceming converts this way, then 
 ever he did by any way fince he was a Devill : 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 confeientioufneffe in 
 following the Word and praying, and this ftrengthned with a 
 high perfwafion, that hereby they are the great magnifiers the 
 free grace of God in theGofprl, theonely men who understand 
 the Goipel way. This Devill now lookes upon himfelfe and 
 hisfellowesas (impleand foolifli in all their former devices, 
 here is an experiment beyond them all, feeingthisChriftrnuft 
 needs be magnified, hee will magnifie him too ; feeing the 
 Gofpel muft goe on, he will put it on too, he will finde out a 
 device here, to ftrike at the pra&ife, power, life of godlineffe, 
 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 prevailes full 
 in proportion to what it hath done, in a generation or two it 
 is like to bring generall profaneneffe and licentioufnefle upon 
 the face of the Chriftian world more then any way oFSatan 
 ever did fince the world began, for here is a way to be loofe 
 and profane, andtofatisfie conscience too. 
 
 Chap. XXII. 
 
 The 3 .dividing jhe third Dividing PraBice, Men not k"fing mthin the bound; 
 P raft,fc « that God hath fet them. 
 
 FIrft,when men will be medling with that which concernes 
 them not, that is out of their fphere. i Thef, 4. 1 1 . Study to 
 be quiet , and doe j our orvne bujinefe. Prov. 20. 31. It is an ho* 
 nour for a man to ceafe from fir if e t but every foole wiH be med- 
 ling. Choller in the gall is ufefull to the body, but if it over- 
 flow, the body growes into diftemper prefently • we may be all 
 nfefull in our places, if we keep to them, cont enting our (elves 
 with the improvement of our talents in them ; thus both our 
 felves and others may have quiet, When Mannah wasgathe- 
 ■ red 
 
Tl?e Evill of our Times. i y } 
 
 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 us keep our proportion God fets 
 uSj and all will be well ; out if we think to provide better for 
 our felves by going beyond our meafure, wormes are prefently 
 bred in all. 
 
 Butefpecially where men will not keep within their bounds 
 in their power over others; for what is all our conteflation at 
 this time ? is it not about mens ftretching their power be- 
 yond their line both in State and Church? From whence are 
 our State-divifions, our Wars, but becaufe Princes have been 
 perfwaded their power was boundleffe ? at leaftnot to be kept 
 within thofe bounds the State fayes it ought to be. They think 
 there is fuch a diftance between them and others,thattheeftates, 
 liberties,lives of all men within their country lie at their mercy; 
 not considering how they cometoberaifed fo high : that what 
 they have above others, is given to them by thofe above whom 
 they are. Nomaninherittthmore then was given to his fore-* 
 fathers, and fo to him,whereby they might fee that they are not 
 limited onely by thelawes of God, but by the lawes of men 
 alfo, namsly , 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 itt their feet on, is the agree- 
 mentbetween the people and them, or their progenitors ; but if 
 they willgoe beyond this agreement, what ftirres, what wofull 
 difturbances doe they make 1 
 
 Secondly, if either they, or any Governoars of the State, (hall 2, 
 inftead of being helpfull to the government of the Church , 
 take it all from it into their owne hands, in this they go be- 
 yond thofe bounds Chrift would have them 5 it is by the Ci- 
 vill power that the Governors of the Church have the peace- 
 able exercife of what power Chrift hath given them, but .hey 
 havo not their power from them. Civill Authority canno: put 
 any fpirituall power into a man, or company of men, which 
 they had not before 5 it can onely protect, encourage, and fur- 
 ther the exercife pf that power that C « a 1 s i hath given. 
 
1 54 Heart*diy$Jions 
 
 Sed inter eafunt They are inconfiderate men, fayes Calvin, who make Magi* 
 homines incon- ft rates to JpiritnaB; This evill, fayeshe, prevailes in Gerina- 
 cluH 'illosfT- mc » un ^ ** t ^ e Countries about us ; we finde what fruit grows 
 ■mis fpirituales, from this root, namely , that thofe who are in fower, thinkjhem- 
 bocvitiumpaf- jelvts f> JpirituaH, that there is no other ecclefiafticafl govern* 
 fim ttgnatin ment . this facriledge comes in violently amongsl us'*, becaufe 
 bis etUmrmo- they cannot meafure their offcewithinits due bounds, . 
 rabm.nimitm And for Church-Governours, if they would keep within 
 grajfatu,-, & their limits, we might enjoy much peace, if fir ft they would 
 nuncfentimtu z ttame t0 themfelves no more power then Chrift hath given 
 VafcaJwMii. x ^ tm > Secondly, if they would not extend it over morecongre- 
 U radice quod gations then Chrift hath committed to them j Thirdly, if they 
 f ci/ice t pjinci- would not exercife it in more things then Chrift would have 
 fes&quicunq-y t h em . Let us look a little intothefe three, for the want of a 
 IkZaanTft' ri § ht un€,erft * ndin g in th em hathcaufed, and may yet further 
 \tipJtuaUs caufe much disturbance, 
 
 *JJe 3 to. nullum Torthefirft. That Chrift hath appointed fome to rule in his 
 ptampijus ec- Church, and that all the members of the Church are not in the 
 tl { ^ lc f n ] re ' office ofruling, is apparent in Scripture, I Cor. 12.28/ Rom. 
 fac/aegiuJ^a- J 2 - **• but that thefe Officers , preaching Elders, or others, 
 fad nos grafa- fhould fo have the fole power of ruling as to doe all in their 
 tur, quia -non owne Confiftory Claflis, or (whatfoever you may call their 
 topntmetm convening^ that the Church (hould have nothing to doe with 
 
 if£s&le^ their aft$ oi rule but t0 ? be y* this i$ affumin g t0 themfelves 
 mis finibus. power beyond what is given them ■ This hath brought tyran- 
 Calv. in Amos nie into the Church, .it hath made the Church-officers to look 
 c7.ycr.13. u p on t^g 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 totakecog- 
 cmfulo utdif- nifance, or give anyconfent to what the Church-officers do 5 
 apiinamqnm- But whether they underftand or know whether they content or 
 te ecyas peri diffent, it makes no matter, the determinations of thofe in placfr 
 ^TecclTae muft ftand » their cenfures muft be fubmitted to. - 
 invfhatis,nam Peter Martjr in an Epiftle to the Minifters , and fuch as 
 
 (i ab initio non 
 
 recifistu,\cum homines fervent non facile cum aliquod frigid obr cpfer it admit tetm periculum, 
 aiuntimminere ne difsiplinte colore mini ftri tyrannidem oc cup ent, exemmuriuent prolibi*. 
 dine non attendunt^ ii homines nil a miniprorum tyrannide pofje timeri ubi euangelii regula 
 jervatur in exclndendis afratrum focietate ecclefiee confenfm eft adhibendus, enjus aiitori* 
 tate ji agaturjiemo de tmitts ant ptiicorym tyrannidejitre fottrit conqueri. P.Mait.cp.«. 
 
Tlx Evill of our Ttmes. 1 5 5 
 
 profefled the Faith in PolonU, exhorts them to endeavour the 
 eftablifhing of Difcipline in the Church as foon as they could, 
 while peoples hearts were heat with love to, anddefires after 
 the Gofpel, 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 think Difcipline a fmall thing , he fayes, that 
 thofe Churches cannot be faid to profefle the Gofpel truly not 
 folidly, which want it ; he would have them acknowledge it 
 nottobetheleaft part of Chriftian Religion, but muft know 
 that the Gjipel is neglected by fuch as (hall putofFfrom them- 
 felves fuch a lingular excellent portion of it. But fayes he, 
 this will be the Obje&ionj Under the colour of Difcipline, the 
 Ministers of the Church will tyrannize, they will carry things 
 according to their e wnc minds. 
 
 To this he anfwers, Tyrannie in the Minifters needs not be 
 feared, where the rule of the Gofpel for cenfures is obfervedi 
 for in calling out any who will not be reclaimed, the confent of 
 the Church muft be had ; and if it bs done by this authority , 
 none can complain of the tyrannie of a few. 
 
 Cyprian in his fixt Epiftleprofeflethhis refolution to do no* StatuerJtfjubU 
 thing without the counfell of the Elders , and confent ofthepeo-fineconftliove- 
 ple. Our Brethren of Scotland in their opposition to the Vrc-ft r0 >& P ne ,. 
 lates, give very much to the people in the matter of Excommu- C ^ere Cyp tt' 6 
 nication : It pertaintth t hy they ,to the whole Church colleUive- 
 ly taken to deny her Chrifiian communion to fuch wicked per- j a,t 3' ca ?-%' 
 font as adde contumacie to their difobedience y therefore it per- Dtfputeaeainft 
 taineth to th: whole Church to excommunicate them. Aoaine, Englifii Popifh 
 It pertaineth to the whole Church to admit one into her commu- Ceremonies. 
 nion> therefore to the whole Church to cafi one out of her commu- 
 nion* And a page or two after, The Apofile writing to the 
 whole Church of Corinth t wiM have them being gathered toge- 
 ther ', to deliver that incejluotu perfon to Satan , then fore eve- 
 ry particular Church or Congregation hath power to txcommu- 
 nicate. There they give many arguments to prove, that the 
 Apoftle would not excommunicite by his owne authority a- 
 lone, but by the authority of the Church, and that collective- 
 ly taken, (To they fay) not the Minifters or Elders of the Church 
 pnely. 
 
 Xet no man fay, this ^ysi tht judgement but of one Mini- 
 
 X a iter, 
 
i}6 Heart-divifions 
 
 fter, for at the beginning of this Parliament , my fdfe, toge- 
 ther with t reverend Brother, asked Mafter 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 Scotland, for the mattery of 
 Church-difcipline ? They anfwered, we might. 
 
 The fecond way of going beyond their limits, is their ex- 
 tending their power to more congregations then Chrifl hath 
 given them charge of. Thechiefe Church-con troverfie at this 
 day is about this extent ; I (hall onely ftie w you where the dif- 
 ference lyes between one and the other in it. The Queftion is 
 this, Whether one that is fet by Chrtft to take charge of a par- 
 ticular congregation, asa.Paftortofeedthem, by Word, Sacra- 
 Hients, 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 Sacrament reaches ; they think th3t thofe people that can 
 fay toaMinifter, That charge that Chrifb 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 think you may, preach ©r adminifter Sacraments in an 
 accidentall, arbitrary way onely, not as challenging power o- 
 vcr us for this, or looking upon us as thofe committed to you* 
 for whom y ou are to anfwer ; then at the fartheft you may exer- 
 cife 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 fl^cke, 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 
 being Pallor to them : But as for that ruling power that Chrift 
 hath given me, I conceive by joyning of it with others, it ex- 
 tends to hundreds of Congregations , or more, according as 
 our afibciation fhali be, fo as we have not onely liberty to be 
 hclpfull to thofe who have the fpeciall charge of the Congre- 
 gations, but we have the fupreme ruling power in our hands, 
 
 to 
 
The EVill of our Times, 1 57 
 
 to challenge in the Name of Chrift, to exercife over thefe Con- 
 gregations, as we fhall fee caufe. I fay , the fupre'me power 
 above what your Miniflers 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 all 
 fhould be of a contrary minde from us, in feme matter that 
 conceraes your congregation, we yet will judge and determine, 
 we will cenfure and ex.rcife all kinde or Ecclefiafticall Jurif- 
 di&ionin that congregation, as we fee caufe, though it may be 
 notoneofuseverfaw any of the faces of any of the men of your 
 congregation before. Here, I fay, lyes the great dividing con- 
 troverfie, which is right, which is wrong is not my work to 
 fhew ; all T am to doe, is but to fhe w you what the contrc- 
 verfie is, about which there is fo much difpute. 
 
 And though I determine not the cafe either way, yet I fhall 
 leave two considerations to helpe you in your thoughts a- 
 bout it. 
 
 Firft, the extent of powtr of Jurifdidtion mud be by infti- ' 1. 
 tntion as well as the power it felfe j all j uridicall power what- 
 focver, either in ftate or Church receives limits or extent from 
 the fame authority it firfthad its rife, this is impofllble to be 
 denyed : If a man by a Charter be made a Maior of a Towne, 
 he cannot therefore challenge the powerofaMiior wherefoe- 
 ver he comes, except the authority that firft gave him his pow- 
 er fhall alfo extend it. Now the Charter by which any Church- 
 Officer is invefted with power, is the Word, therefore we can- 
 not {heighten or enlarge the power of a Minifter otherwifc 
 then we fend it in the Word ; for Ci vill power it may be ftreight- 
 Hedor enlarged, as the Governoursof State fhall fee caufe, be- 
 caufe their Charter is from man, it is diQefrrivv t&ttt% 
 
 Secondly , man naturally is of nothing more impatient then to %i 
 have Jurifdi&ion challenged over him , except hee fees the 
 claime to be right ; and in the point of fpirituall j urifdiction, 
 man is the molt 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 fhewne a cleare and full Charter, that any men have, 
 that gives themfuQh a power as this, that men in confeience 
 
 X? \ _ ~ " (baU- 
 
 » - »• i»- - 
 
j-8 Hedrt-diVifions 
 
 (hall be bound to fubmit to. Now then here lyes the divifion, 
 one fayes his Charter does extend fo farre ,• the other fayes, he 
 does not find it fo in the reading of it. 
 
 There is yet a farther 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 exercifing power in things indifferent, beyond 
 what God hath given them; for the opening of which wee 
 mud know : 
 
 Firft, no man either in State or Church, hath any authority 
 
 given him by God, to command any thing meerly becaufe hce 
 
 will ; efpecialiy, when the things concern the worfhip of God. 
 
 Our Brethren si Scotland in their dwfpute againft Englilh Popifh 
 
 ceremonies, fart. 3. chap. 8. fag. 117, have thispaflage, Princes 
 
 have enjoyned things pertaining to the worfhip of God t but thofe 
 
 things re ere the very fame which Gods written Word had ex- 
 
 prefly commanded j when Princes went beyond thefe limits and 
 
 bounds , they took. upon them to judge and command more then 
 
 God hath put within the compaffe of their power : And pag. 1 3 6. 
 
 of the lame Book they fay, The Jpoftle i 1 Cor. 7. 23. forbid- 
 
 deth *# to be thefervants of men, that u, to doe things for which 
 
 we have no other warrant befide the pleafure an J will of men, 
 
 iniquam ex ccr- jhi s was t fc e Doctrine in TertuHians time, Tou exercife , 
 
 eetis domnati- r ^ An unjufi dominion over others . if j oh deny a thini 
 
 gat'n licerc ma y bee done y becaufe you wtll t not becaufe tt ought not to bet 
 
 quia, vultisjton done. 
 
 qui a debuit non it is onely the Prerogative of God, of J efos Chrift, to com- 
 
 Aool' a^vTf ' mand * thi °§ beC ' ufe they WiU * 
 
 Ccmes. VC God hath appointed Civill Governours to be his Minifteff 
 
 for our good. Rom.i $ . Thofe things onely which they can doe 
 in Gods Name as his Minifters, and are for the good ef a State, 
 are the object about which their power is to be exercifed ; they 
 are not to require a thing becaufe there is nothing againft it, 
 but becaufe this thing is for God : And Church-governours 
 are to require onely fuch things as Chrift requires, all the ex- 
 ercife of their power ought to be in the Name of Chrift, hence 
 not becaufe they will, or becaufe nothing can be faid to the 
 contrary. 
 
 In all they require of us, th«y muft be able [0 fay as ?*»/, 
 »v I Cor„ 
 
TlieEvill of our Times. 1 5^ 
 
 1 Cor. 14. 38. giving rules about order and decencie, If any 
 man thinks himfelfe to be a Prophet, or fpirituall , let him ac- 
 knowledge that the things that I -write unto jou are the Com- 
 mandments of the Lord, 
 
 You will fay, But arc Governours alwayes bound to fhew 
 a reafon or 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 01 thofe who doe command 
 them ? 
 
 Though no Governours may command but upon reafon, yet * r ■ 
 the Governours of State need not alwayes difcover the rea- ^ 1T * 
 fons of their commands. 
 
 Wc may give up our Civill liberties fo farre as to be bound 
 toyeeld to our Governours commands/ if we fee nothing a- 
 gainft what they command, but have caufe tofuppofe that they 
 fee fome reafon that we doe not, whichis not fit to make known 
 to us. This is; grounded upon this reafon, that there are-^r- 
 cana imperii, myfteries ©f State that are not fit for every man 
 to know, thefecrecie 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 9 
 wherein any members of it can be required to be a&ive, but it 
 concernes them to underftand as well as to doe. AH 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 action and 
 the rule of it; he muft fee it required by the Word, or other- 
 wife he cannot expect any fpirituall efficacie 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 toattaine my end, 
 the procuring of fome good meerly civill, but this will never 
 be able to reach to a fpirituall good, I muft fee the reafon, the 
 ground, the rule of the action my felfe ; I maft judge by the 
 Word , that this action at this time clothed with all its cir- 
 cumftances is by Chrift fitted for fuch a fpirituall good that I 
 aime at. 
 
 Befides, if things meerely indifferent be enjoyned, then is 
 Ghriftian liberty violated. No, fay fome, Shriftian liberty is io 
 the conscience, fa long as a man keepes his conscience free P 
 
 the 
 
1 60 Heart-diYifions 
 
 the thing may 6e ftill indifferent to him in regard of his confid- 
 ence, though his pra&ife be determined, and fo Chriftian li- 
 berty is prefer ved. This is the put off that the Prelatfcall party 
 made ufe of againft our Brethren of Scotland many yeeres fince, 
 when they pleaded that by their ufurpation Chriftian liberty 
 was taken from them. 
 
 To that anfwer of the Prelates, they thus reply : When the 
 authority of the Churches conftitution is obtruded to binde and 
 Dlfpute againft rejfraine the pralliee of Chriflians in things indifferent, they are 
 EngLih Popiih bereaved of their liberty, as well at if an opinion ofneceffitj were 
 j Cr ^™ on,eSj P* borne in upon their consciences. They urge that place , Col. 2. 
 e] 7 , 3 ' pag ' 21. where the Apoftlc gives inftances, fay rhey, of fuch hu- 
 mane ordinances as take away Chriftian liberty ; he faith not, 
 joh muft thinke that you may not toueh, but touch not ; you muft 
 not practife, not be fubjccl to fuch ordinances • telling us, That 
 when the practice u retrained from touching, tafiing, handlings 
 by the ordinance of men, then is Chriftian liberty Jpoi/ed, though 
 confcience be left free • if the outward man be brought in bon- 
 dage, this makes up jpirituaH thraldome Cfay they ) though there 
 be no more. 
 
 And further, the Apoftie gives thefe two Arguments againft 
 thefe things: 
 
 Firft, fayes he, they peridi 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 Apoftie , to juftifie them, though there 
 fhould be no hurt in them, yet feeing they perifli in the ufe, 
 feeing there comes no good by them, you muft not doe them: 
 But what if they ftiall be commanded by authority ? may wee 
 not doe them then ? No, fayes the Apoftlc, that is another ar- 
 gument againft them ; they are after the commandements and 
 doctrine of men ; if it be a meere ordinance of man, and there 
 be no other reafon in the thing, but becaufe man en/oynes 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 af- 
 fertion by fome ; but confider this one thing, and it will not ap- 
 pearefo : Though I might doe fuch a thing before, yet if man 
 (hall sake upon him this authority to command, mecrly becaufe 
 
77;e BVul of our Times, \6i 
 
 cf his will and pleafure, if I now obey I ara in danger to edi- 
 fie him, to flrengthen him in this his finne ; he challenges this 
 authority, and I feeme to yeeld it to him , certainly hee is 
 ftrengthned in it by myfubjeclion, except I doe this, at lead 
 profelTe againft any fuch authority of man granted by Jtfus 
 Chrift. 
 
 But fay fome, If you take from Governours power to com- 
 mand things ind-fferent, you take away all their power; for 
 things nectlTtry are required without them, and things fihfull 
 they may not command. 
 
 Surely this conceit comes rather from tradition then from Anfw. 
 due confederation ; for is it not power enough to fee to the kee- 
 ping cf the commands cf God , that the Ordinances be kept 
 pure, that there bejuftice between man and man, to reward 
 thole which doe well, and to punifh 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 itfclfe indifferent, yet byreafon of fome circamftan- 
 ces, comes to bee 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 Atts'i<$. the Apoftles and Elders fent their Decrces,<%- 
 tun* y.iyjitJp*., their dogmaticall determinations about fome things 
 in themfelves indifferent , but as clothed withthofecircumftan- 
 ces they call them things neceflaryj they determine them to 
 be done from the reafon of the things, not from their authori- 
 ty ; 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 de- 
 cree had never been, and otherwife it was no duty , not with- 
 {landing their Decree, for afterward Paul fayes, that whatfoe- 
 ver is fold in the fhambles,they might eateof it,asking no qucfii- . 
 on for confeience fake, and every creature of God is good, if it 
 be received with thanksgiving. Thus we have feen what the 
 bounds are whichGodhathfettomenin authority, or at kail 
 the controverfie about them : Let them be caref ull to keep with- 
 in their bounds, as they are fet to keep others within theirs : fay 
 tkis, Church and State, may enjoy much peace. 
 
 Y Chap, 
 
I #2 Heart-divifions 
 
 Chap. XXIII. 
 
 The 4. Divi- The fourth dividing praftife fathering of Churches diforderlyl 
 diii^ praftice. 
 
 THis iscryedout ofasthegreateft dividing practice of all; 
 You may fpeak of this or that to be dividing amongft us, fay 
 fome, but above all things, this Gathering of Churches is the 
 great divider amongft us. 
 
 Tothislfhall fpeak in thefe fix things. 
 Firftjtisnotabfolutely unlawful! for a Church to begathe* 
 . red out of a Church, Voetius that learned Proftffor of Vtretcht y 
 ^ l0 5 uin f e ni"' anfwering lanfenius , pleading again A: us for feparating from 
 ex ludais & theRomifh Church, which was the moft ancient and famous 
 divulji ab eo- Church : No ,fay es he, it is not abf jlutely evill to feparatc from 
 rum Ecdefia f U ch a Church, for then the Chriftsans gathering themfelves out 
 ^Uberfmfcr of the Jewifo Church were Schifmaricks, which is falfe. 
 fent Tchifmati- ^' Rorlackfon, a Prclaticall man t in the 1 4. Chapter of his 
 ci, Voer. Dc- Treatife of the Church , gives two reafons, which he fayes arc 
 fperaca caufa juft and neceflary, for which men (whether fevv or many) may 
 papatus, 1. 3. an( j on ght to feparate themfelves from any vifible Church. Firft, 
 becaufe they are urged or cor (trained to profejfe or beleeve^fome 
 Two caufes for T°* nts °fdoclrine, or to adventure upon fame pratlices which are 
 which a man contrary to the rule of Faith or love of God. Second, In cafe they 
 mayfeparare are utterly deprived of frtcdome of Conference in prof effing what 
 frem a yiiible ^j inwardly beleevejr be bereft of fome other meanes, either alto- 
 gether necejfary } or moft expedient to falvation. For which lat- 
 ter he quotes I Cory. 23. Tt are bought with aprice, benotye 
 fervantsofmen. Although (ine<- hr:) we were perfwaded that 
 we con Id communicate with fur h a Church, without evident danger 
 of damnation, jet inafmtuch as we cannot communicate with it up- 
 on any better termes , then le^a/I fervants or bondflaves doe with 
 their mafters\ wee are bound . n confcitncc andn Ug iotts difcretio» t 
 when lawful! occafions and opportunities are off red, toufe our li- 
 berty, and to feeke our f reedome, rather then to live in bondage. 
 
 This doctrine was allowed of in the Bifhops times. Now fup- 
 pofe upon thefe two grounds there be a withdrawing from a 
 Church, Chrift does no where require his people to live without 
 
 Ordi- 
 
Tf?e By ill of our Times. 1 6$ 
 
 Ordinances all their day es, rather then they mould 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 en joy all or- 
 dinances! as the freemen of Chrift. Men muft not feparate from 
 a Church, though there be corruption in it, to gather into a new 
 Church which may be more pure, and in foms refptcts more 
 comfortable. Firft, becaufe we never finde the Saints in Scrip- 
 ture feparating or railing Churches in fuch a cafe : and fecondly, 
 There would be no continuance in Church fellowfhip, if this 
 were admitted : for what Church is fo pure, and hath all things 
 fo comfortable, but within a while another Church will bee 
 more pure, and fome things will be mare comfortable there ? 
 The generall peace of the Church fhould be more regarded by 
 us, then fome comfortable accommodations to ourfelves. 
 
 Thirdly, Although you cannot for the prefent communicate 3; 
 
 with the Church, in which you are, without finne, or bondage, 
 yet yon are not prefently to withdraw, to gather into another, 
 or to joyne with another, you are bound to give fo much refpeel: 
 to the Church, as to continue with much long- fuffering, to feeke 
 the good of that Church, to remove the fin 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 4. 
 
 they ought, there ought to be no gathering of any new Churches 
 without confulting and adviflng 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 toberaifed a new Sifter Church, that expects 
 and is to defire the benefit of communion with the reft, there is 
 all the reafon in the world that the helpe, advice, andafliftance 
 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 
 offellowfliip. 
 
 Fifthly,. All beleevers Who live in a place together, ought y. 
 fofar as they can, joyne into one Church, though they be of dif- 
 ferent judgements and tempers, what ever things they differ in, 
 yetihheymay (land with grace they can have no encourage- 
 
 Y 2 ment ■ 
 
Heart-diYifions 
 
 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, ftiould 
 joyn together and make but one Church • certainly this is more 
 for the honour of Chrifls Body then the division ofSaints in the 
 fame place into feverall little focieties, Chrift ftands much up* 
 on the union of his Saints in one, in all wayes, by all meaner 
 that may be. 
 4 Sixtly, as things are yet with us, thereisno fuch great reafon 
 
 or that outcry there is amongftusagainft gathering of Churches 
 as Jo great a dividing practice as many feeme to make it. 
 
 How can this practice be fo very oftenfive, when almoft all 
 of you thinke it lawfullfora man for any commodioufnefle to 
 remove from that Church of which now he is, to joyne with 
 another, fo be it he will remove his dwelling ? 
 But thefe doe not fet up new Churches. 
 ■Anfw. It a company of men who have estates, ftiould not be Satisfied 
 
 with that Miniftry that belongs to that company that now 
 they are joyned with, and ftiould buy a piece of ground clofe 
 to the place where they were, and build upon it, and have leave 
 or the State to make a new Parifti of thofe dwellings they 
 build ; who would blame them for gathering a Church thus ? 
 Hence it is. apparent, that withdrawing from our Churches, and 
 gathering others, is not according to the judgements of our 
 Brethren againft. any Church Principle; the offence that is, is 
 onely againlt iome Civill constitution. 
 2. i] Secondly, this thing in effecT: hath been ordinarily practiced 
 heretofore without any offence to the godly • yea, and is ftill 
 practiced without any complaint : Hath it not been, and is it 
 not ftill ordinary for many not to communicate in the Parifhes 
 where 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 Miniftentobe, and there to heare and commu- 
 nicate, and this in a conftantway, and that with allowance to 
 the maintenance of fuch Minifes ? yea, and thus the Husband 
 goes one way .and the wife another, and yet none o&n- 
 «**■ ** maybe the gentleman can content himfelfe with his 
 
Tl?e Evill of our Times. r6 $ 
 
 Parifh-Church, but his wife or Lady is not fatisfied, but mud 
 goe elfewfoere. 
 
 If it be faid, But this was in a time when things were in great 
 confufion, not fo reformed as now they are, and we hope may 
 further be. 
 
 Then it is not howfoever (imply unlawfull. Anfio. u 
 
 2. It continues fo ftill in many places of this City. 
 
 3. When you have reformed further, it may be mens con- 
 ferences will bee further fatisfied ; you may reforme fohrre 
 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, fo as men 
 now doe. 
 
 If thofe who came conftantly to your Miniftry and Sacra- Anfa. 
 ments had profeffed their willingnefle to j yne with you in all 
 the Ordinances of Chrifl: fo farreas they knew, and towalke 
 accordingly, you might the more comfortably have adminiflred 
 ©rdinances to them, but offenfive to you it could not have been. 
 . But their Covenant binds them fo, that they cannot returne Objett. 
 back again, whatsoever reformation there be. 
 
 Doe you pray for and endeavour the putting on Reformation Anfa. 
 to the uttermoft, and then fee what they will doe ; they have 
 not yet declared themfelves, that they hold themfelves fopyn- 
 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 
 ftom falling into that way all along held forth in Scripture ; 
 namely, for all the Saints that live together, to joynein one, fo 
 farre as poflible they can. \ 
 
 But thefe who gather Churches thus, looke upon all others 
 who are not in that way as Heathens y and what d i virion muft 
 this needs make ? 
 
 If this were fo, it were a fad dividing pra&ice indeed ^ wick- A»fw. 
 cd men cannot endure to be thus judged of, to be call out as un- 
 worthy of Church-fellowfhip, much leffe can the Saints bee 
 able to beare it, it muft needs go neercr to their hearts. Aben 
 Ezra fayes, the Ammonites and Moabites burnt the Books of ' 
 % t*Wi becaufe of that place, Dent, 23. 3, An Ammonite or 
 
1 6 6 Heart-dtVifions 
 
 Aioabite /hall not enter into the Congregation of the Lord, eve* 
 
 to their tenth Generation. If an Ammonite or Aioabite cannot 
 
 Maid, m lam. -j^^ the b£ - n g ^ ut out p the Congregation of the Lord, how 
 
 can the Saints beare it ? B ut God kno ws,and our Brethren may 
 know, I hope they (hall know, that the thing is not io : O no, 
 theylooke upon you as the precious Saints of God, their deare 
 Brethren in JefusChrift, they blefTe God for the graces they fee 
 in you, and rejoyce in the hope of living eternally in Heaven 
 with you. 
 
 But why then will they not admit them to their commu- 
 nion ? 
 
 Anfw. In all worfhip that belongs to Saints, as Saints they joyfully 
 
 j'oyne with them; but they think there is fome that belongs 
 to Saints as gathered in a Society under officers, which cannot 
 be performed orderly but in that way ; and they think it unrea- 
 fonable,that any fhould hive the benefit of the priviledges of the 
 Church, and be under no power, nodifciplineofany Church; 
 that they fhould pick and choofe Ordinances, and yet live at li- 
 berty ; 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 
 efewhere, though that Church were in a differing way from it in 
 refpecl: of government. 
 You will fay, What need that ? 
 
 Anfw, If it be to prevent loofenefle in men who will be under no 
 
 government, if it be becaufe they judge Sacramentall com- 
 a munion to be a Church- Ordinance j or if it fhould be through 
 
 a miftake, yet howfoever this muft not bee j'udged to bee the 
 caufe that they j'udge all, that doe not j'oyne with them to be as 
 Heathens ; this is the moft uncharitable interpretation that 
 
 can be. 
 
 ■ - 
 
 ChapJ 
 
77;e EVill of our Times. 1 6y 
 
 Chap. XXVI. 
 
 The fifth dividing prattice^ The after fing andfeeking to blafl the The ? .dividing 
 credits ofthofe men whom the Lordufes to be praftiec, 
 
 infiruments of good, 
 
 . 
 
 THis may be done you know otherwife then by the tongue : 
 This hath been an old dividing way, if wee can blaft the 
 chiefe of a party, we (hall doe well enough with the reft, where- 
 fore let us make as ill interpretations ot what they doe as pofii- 
 bly we can ; let us fallen as ill things upon them as we can have 
 any colour or pretence for ; let reports be raifed, fomented and 
 fpread, whether they betrueornw, it makes no matter, fome- . 
 thing will flick, ler. 20. 10. Report, fay they, and rye will re- J^'Jf^ 
 fort it ; doe but raife a report, let us but be able to fay we heard '] }ttY ciit. 
 it, or there was a Letter writ about fuch a thing, and we will 
 boldly aflertitand divulge it; the very apprehenfion of it will 
 pr'evtile with many howfoever, thefe menfhallnot have that 
 efteeme in the hearts of men fo generally as heretofore they 
 have had, and if we once get downe their efteem, we fhall 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 fake upon him to gather up, or make, or aggravate, 
 or wreft report s* or doe any thing that may render them other- 
 wife in the thoughts and hearts of men then hitherto they have 
 been, w fhall 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 bufinefTe, we will finde out waies to encou- 
 rage them j if their hearts begin to faile, we will apply warmc 
 clothes to them, we will one way or other fupport them ; this 
 rauft be done, or elfe what foever we doe will be to no purpofc ; 
 fomething or other muft be found to ferve our ends in this, 
 D th Mofts prevaile too much in the hearts of the people? 
 Something muft be found againft him ; if we can finde nothing 
 againft himulfe, yet we will finde fomething againft his wife, 
 She ii an Ethiopian woman, Numb. 12. 1. ai d yet who was fhe 
 but the daughter of lethro, to whom he hio b en married many 
 yeeres before ? for an Ethiopian aadaMidiagitiJh woman are all 
 
 one 3 . 
 
i<S8 
 
 Heart -diYifions 
 
 Exijiimet om 
 nis public* 
 calamitatis , 
 omnis popW- 
 laris incom- 
 modi CbrijlU 
 
 onejbut now we are refolvsdio pick out whatever we can get in- 
 formation of,though it be *n things done many ycers flnce, when 
 they were in the univerfiry, when rhey hv.d in fuch or fuch pla- 
 ces in times of old, it will ferve cur turne, we may f-ften it up- 
 on them, Provt 1 6. 27. 'An ungedl, man diggeih up evilly and 
 in his tippet there i* a burning fi>c : If hee hath nothing above 
 ground, he will digge fomcthing up, though it be what both 
 by God and man hath been buried long (luce. 
 
 David was* publike instrument of God for mach good, yet 
 Pfal, 3 1 , 1 . He vcM a reproach amongst his enemies, but cfpeeially 
 amongs~i his neighbours. Nshtmiah raifed up by God for great 
 fervice, what dirt was caft upon him ? he was accufed of fedition 
 and Rebellion. Paul a pettiient fellow, hee and his company 
 with him turned the worldupfide down ; what evill can be de- 
 vifed, but was fattened upon the chrifthns in the Primitive 
 times ? They charge them for being the caufe of all their mife- 
 ry ; if they have ill weather, if the Rivers overflow, if Nilus 
 7r bltlTffw'- does qGt flow ' li tflerc k £ an y earthquake, plague, famine, hale 
 dit in wunia" t l ^ Christians to the Lions : At their meetings they faid 
 fi Niiui non af- they made Thjejles fuppers , who invited his brother to a 
 cendit inarva, fupper, and prefented him a difti of his owne flefh, a limbe of 
 fcxlum^etit jjj s f onne . Many fuch abominable things were fattened upon 
 ii famesji'iues themes are not fit to be named.7>r/»#/4*tels the Chriftians,that 
 fiatim ad Leo- they were T unambnlones , like men upon a rope, if they went 
 nes acdama- one ftep awry, they were in danger to be undone by it, fo nar- 
 rowly did their enemies watch them, and fo malicioufly did 
 they aggravate all their mifcarrhges. Thus the moft eminent 
 after his time, as Athanajius, he was as miferably afperfed as 
 ever poore man in this world, by the Arnan partie, they ren- 
 dred him moft odious to his friends, and ftrangers. 
 
 In the beginning of Reformation, the Waldenfes were fo af- 
 perfed, that the ftory fayes of them, there was not one Arrow in 
 the quiver of malice, but it was drawn forth and (hot at them. 
 Luther, Calvin % Bez,a t Oecolampadius, BuBinger, and the reft 
 
 tur , Tertul. a- 
 pol. adverf. 
 Gentcs cap. 
 19- 
 
 Tarn magmis 
 
 fl'edeLfa%us- iK by fomein writing rendred themeft black and vile pieces 
 tam -vitu.pt a- that the earth bore, both in their lives and deaths. I find it recor- 
 tttiabwmicis, dedofZuinglim, that he was a man fo eminent, as his friends 
 ut mrumfmt mac |e ^ m a i mo ft a God ; and fo traduced by his enemies, that 
 
 tomrtt. ™ ??** would W? n ^ r *!*? ? art !} ^ n 5* °P en a 5^ Avallow up fuch 
 
 a man. 
 
77?e EVtll of our Times. 1 69 
 
 a man. The like dealings did that worthy inftrument of God 
 Mr. Knox finde, who in C^ieen Maries time flrd with divers 
 others to Frankford ; when men of vile contentious fpiritj 
 could not prcvaile againft him any other way, they fought to 
 afperfehim, and that io malicioLily, as his life was in danger, 
 accufing him to thc-Governours or Frankford y for a Sermon 
 preached in England-, in which the Emperour was concerned: 
 The words were thefe, O England, England t if thou wilt obfiU 
 ytately returneinto Egjpt, t (sat is, if thou contr ailing marriage t 
 confederacy or league with fuch Princes as doc maintaine and ad- 
 vance Idolatry, fuch as the Emferour, who is no leffe enemy t§ 
 Chrifi then Nero; if for the f lea fur e of fuch Princes , thou re~ 
 turne to thine old abominations, thenajjured/j, O England, thou 
 fbalt be plagued, and be brought to desolation t by the meanes of 
 thofe whoje favour ttiiou feekejl. 
 
 The fame meafure did thofe worthy men of God meet with, 
 who fought after Reformation in Queene Elizabeths dayes, 
 they called Mr. Cartwight an Anabaptift, and whatfoever evill 
 there was in any opinion in thofe times, they fattened it qpod 
 him. Mr. Vdall was accuftd for his life, and condemned to be 
 hanged far writing, That if the Parliament did not bring in the 
 Government of Chrifi t Chrifi himfelfe would bring it in by 
 fome meanes that would make their hearts to ake ; or to that ef- 
 fe#; meaning, as he expounded the words, Chrifi would in 
 fome way of judgment make way to fetuphis owne govern- 
 ment in the Land, but they wrefted the words to a feditious 
 fenfe, as if he had meant toconfpire to raife afore*, and by vio- 
 lence of Armes to make the Parliament to yeeld 10 that way of 
 government that he conceived to be Chnfis, juftly like thefe 
 accufations that are amongft us at this day, that ir 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 themfelvcs, and defend t hemic. Ives alfo 
 in it. 
 
 Onely in this they goe beyond the bitternefle of the Prelaticall 
 party, they wrefted what was faid or written, thefe feigne what 
 was never faid or written ; who are the fin -brands amongft us, 
 if not fuch men as thefe? as fire- biands plucked out of the fire, 
 and now they feck to Are thofe who plucked them out; but if 
 
 Z this 
 
170 Heart'diYiJions 
 
 this be too hot, what will you call them ? whit will you fay 
 oft.iem ? Ois this thefraitpf all prayers for them, reliefe of 
 them, rcfpecl to them ! 
 
 T am a nc zos gennU tcrtuit fiducia vejiri , ? 
 Sed mot as prajlat conifenere lites. 
 Whofoever ihall reade that Bojke of. Bancroft, entituled, 
 Daxgereat Pojitions, pubiifhed and pra&ifed by thofe who pre- 
 tend Reformation for the Presbyteriall Government, fhallfind 
 the whole fubjed of the book to be the Wafting the names of the 
 molt eminent godly Minifters that lived in thofe times,rendring 
 them to the State, as men not fit to be furFered in any Chriftian 
 Common- wealth. The State at tkat time being wholly for Pre- 
 hcie, and difcountenancing that way of government thefemen 
 {ought for, their adverfaries thought they might be bold to take 
 what liberty theypleafed, to calumniate, traduce, and to ren- 
 der them as vile as poffible they might, there wasnofuch way 
 to keep 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 call them to the Dogges to bee de- 
 voured. 
 
 Let thefervants of God butappeareas they are, they will 
 • gaine reverentiall refpect even from the multitude ; but when 
 
 thefe ugly things are put upon them, they are prepared to bee 
 the objects of their fury. 
 I have read in Suetonius of the cruelty of Tiberius, who bs- 
 Quiamoretrt- caufeit was unlawfull that Virgins fhould not be put to death, 
 tlito nefas effst caufed the Hang-man to ravifh them,and then to execute them s 
 virgines jiran- This i$ the cruelty offome amongfrus, they can do fome men 
 ^iTawnit no hurt » k ut by offering violence firft to their names, and if 
 ce^dein'ftran- they be defiled,then they thmke they may doe any thing with 
 gidat*. Suet. them. Of fuch asthefe are who make divifions amongftusin 
 Tybcr.ius P num. fo ungodly a way as this, all that I (hall further fay, is, 
 * ' • The Lord rebuke them. ■ 
 
 As for the Servants of God, they commit their names and 
 wayes to God, knowing that the Lord takes care of their names 
 as well as their foules. If dirt be caft upon a mud wall it fticks, 
 but if upon Marble, it foone wafties or moulders away. God 
 will in time juftifie his fervants even in your confeiences, by 
 2he conftancie of thejr peaceable carriage towards men , and 
 
 their 
 
T7?e EVdl of our Times. 171 
 
 their gracious holy walking with their God; onely take you 
 heed thatyouinvoive not your fclves in the guilt of that wrong 
 that is done unto them by the readincfle of yourfpirits to clofe 
 with, and take content in whatevili youheare of thofe whom 
 God accounts faithfull. 
 
 Chap, XXV, 
 
 Thejixt D hiding Practice, the giving CharafterUing names ^ dividing 
 tomsn } names of Divifion. pra&ice. 
 
 THis is an old continued practice of the Devill, he hath gain- 
 ed much by it, and therefore is loath to leave it : the Or- 
 thodox of old were calif d Cornelians, CjriUians t by the fol- 
 lowers of Novatui and Neftorius i in time of Reformation Lu- 
 therans. Zuinqlians. Hnfjicex, Calvinifis. Hufonats. Tertul- 
 .. r . a 1 1 t r-L -n.- l l- * .l • Nullum erimi- 
 
 Ivan fayes in his Apology tor the Chriltians or his time, their nis mmn 
 
 crime that they are perfecttted for, hath no name, that for which n \fi nominis 
 they are hated and persecuted it the crime of their name • fuch crimen.Tcnvl, 
 men are cryed out of under fuch a name, but when things come A P°*. 
 to be examined, their name is all their crime. 
 
 And among other that of Schifmaticke is not onely a chara- 
 clizing, 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 fach who underftand lit- 
 tle what Schifme is; I fh a 11 therefore endeavour to open this 
 briefly. The word Schifme corrTesofthe Grceke %fy, to rend, 
 from thence %«»?<"*, Scifura , a rent; It is am>nglt Divines 
 zTecnologicaU terme. Schifmeinthe Church, is much l;ke to 
 what Sedition is in the State : When t '<*•-■ Church grewup to 
 theftateand outward glory of an earthly Kinc,dome, much ufe 
 was made of this terme, as a brand upon i ncie who would not 
 fub/ectto the yoakes of them who loved prcheminence in the 
 Church. 
 
 But the true nature of Schifme is this, An uncharitable, un- 
 juft, raili, violent breaking from union with the Qwicb,orthe 
 Members of it, 
 
 Z a Th« 
 
172 Heart-diVijions 
 
 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 tha 
 whole, it is Donatifme : Donates denyed any to be of the body 
 ofChrift,tobebelcrvers, tobefuch as could 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 Be nnitate EccUfia. Wherefore thofe who cenfurc 
 . fuch as deny communion with fome particular congregations, 
 as Donatifts, 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 mult needs fuppofe union with that 
 part : now there may be a twofold union with the feverall parta 
 of the Church, either that which all who are to be accounted 
 Chnftians have with them as they are of the fame body Catho- 
 lick j or that which is by agreement to grow up together into a 
 fpeciall fellow fhip. The rending from either of thefe unions in 
 fuch a way as before was mentioned ,is Schifme. If we feparate 
 from, or refufc that communion with fuch as are to be accounted 
 Chnftians, that is due to all Chriftians, this is the moregrofle 
 Schifme. Or if we thus breake off that communion which is by 
 fpeciall agreement, which may be either when Chriftians /oyne 
 together in a private way for rnutuall edification and comfort: 
 or when they f© joyne together as to make up a diftincl: fpirituall 
 » l 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 cenfure of Schifme is efpeci- 
 ally applyed tethe undue breaking off communion in the latter- ' 
 
 Now this imply es an unior*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 peram- 
 bulation, fuch a compaflc of ground, fhould not jc yne in fome 
 ordinances with feme within that com pafle, whatever offence 
 there may be againft fome civill conftitution, yet the guilt of 
 Schifme they doe not central upon themfelvcs, for that union 
 they never had cannot be broke. 
 
 But you will fay, Yes, they are SchifmatickcSj though they 
 were never fo united, becauie they were bound to unite thus, and 
 fthey have not,. "" 
 
 Xt 
 
Tl?e Evill of our Ttmes. 17} 
 
 It mutt be granted that Christ by what hee ordtred A»fw. 
 the Apoftles to dor, would have all Chriftians dwelling 
 together, fo far as they can, to unite into a body, bur there is no 
 fuch order of Chrift, fhat all that dwell on the one fide of the 
 ftreet Ihould be of one body,and all on the other of another body s 
 ifthey be more then can j'oyne into one fpitifuall corporation, 
 they are bound to joyne into ieverall,fo as they rmy belt, to their 
 owne and other Churches edification, and if they fhould faile in 
 this, not j'oyning in the beft way that poflibly might be, theHur 
 ssagainft that edification that Chrift requires but not therefore 
 the finne of Schifme. Who ever they were that bounded Parifhes, 
 farely they did not fo bound them to the greattiV edification of 
 the Church that poffibly 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, it yoa 
 now (hall uncharitably, unjuftly, ra(hly,and violently break from 
 communion with them, then you contrad the guilt of Schifme 
 upon you. 
 
 Firft, the feparatien muft be from want of chanty. By faith e- 
 fpecially we are united to Chrift our head, and by charity to one 
 another. If a man appeares departing from any fundamental! 
 Article of our Faith which juyned him to his Head, he is to be 
 judged an Heretick. So by his appearing to depart from that love 
 by which he was joyned in communion with the members, he is Scbifitiatispec 
 to be judged a Schifmatick. If his departure proceeds from his catunP]peciale 
 love of God, his love to his Saints, and his owne foule,yea his vlt '' me ^f hit ' 
 love to that very Church from w hence he departs, as fometimes ^.Aquin.2. 
 it may, witneffing in a gratious way againft evili in it, he is farre i'q.19 Art.i. 
 from trie guilt of Schifme. concluf. 
 
 If you fay, love is a fecret thing, we cannot judge of what iff'^f*?/* 
 is in the heart. imq L*fra- 
 
 We cannot judge of it while it is in the heart, but when it ap- tema chant ate 
 peares we may. You may know whether this or or her principles djlJiliunt. Aug. 
 a& men or no by their behaviour in their breaking oft commu- ^ lb d l ^ iic & 
 nion. Where this is not, bi tier neffe,pride,felfe- ends, wilLfrone ^ mbol °» ca ^ 
 appeare, and carry them beyond thofe principles thcmfelvieTpro- Anfw* 
 fcfletheygoeupon. J • 
 
 Secondly, If the caafe of leaving communion be juft, then thofe 
 
 Z $ . m wh© 
 
1 74 Heart-dhijions 
 
 who give this caule are the fchifmaticks.notthofe who withdraw 
 upon it. Thus the Governours of the Church may be the Schif- 
 aiaticks.and a private member withdrawing may be (ree.SuArtz, 
 agreat Jefuite,inh!sdifpuration DeSchifmate^iys in fame Ci- 
 fes the Pope may be a S'chif i.atick. 
 
 If Governours fhall enpyneany thing upon the Church, or 
 
 any member, that is finne; or if they fhall mingle evill in the 
 
 publick worfhip, (o that there can be no ; >yning with their 
 
 worfhip, but there muft be like wife a joyning with finne,in this 
 
 cafe if any withdraw from them, thty are the Schifmaticks, not 
 
 cu!famfcbif> t ^ Q ^ Q w fo w i t hdraw, they \xtjugAti y no ■ fu gitivi. The blame 
 
 re cmfarj in of Schifme, fayes learned Vtetins, muft not be upon thofe who 
 
 eos qm defer- forfake fuch as haveforfaken Chriftand the ancient faith; but 
 
 to.es defer unt , upon thofe who have thus forfaken Chi ift and his truth. 
 
 ffa£}f 9S J e ~ When the fecond Coureell of Nice fet up I mage- worfhip, 
 
 cb, J >r?uJ'& man y thoufands could net yecld to it, but were forced to with- 
 
 antiquamfidem draw, who was the Schiimaticall party there, but the Synod 
 
 defer** e,ant 3 and thofe who joyned with it? 
 
 Voet. defper. y ca father, if they impofe that which is not neceiTary, 
 
 lib! *-» ^fed^S' (though in fr ^ife not finfull) and will not beare with the 
 weaknelTes of fuch as think it to be evill; if upon that thiy be 
 forced to withdraw; in this the Governours are the Schifma- 
 ticks alfo; the caufeof the rent is in them, they ought in fuch 
 thiwgs to beare the wcaknefles of their Brethren, and not impe- 
 riously to require of them thofe things that there is no neceffity 
 of. If fuch things be finne to their Brcthrens conferences, if 
 they will ftand upon it to enjoyn them, they lay a neceflry 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 neceility of, and would not forbeare 
 him in what I would have you forbeare him, butcaufed him by 
 your imperioufnefle and ftifrencfle, to depart from communion 
 with you. It is true, fayes God,the thing might have been done, 
 but it was not neceffary, it was out of conicience to mee that 
 they forbere,the weakneffe is theirs,but the Schifme is yours. 
 r Anf-0 t a This hath been generally received (though it be very falfe) 
 
 that 
 
TlxEvill of our Times, \ 7 5 
 
 that if a man df parts from a Church becaufe he refufcth to joyne 
 with it in that which is not in it fclfeevill, that this mans de- 
 parture is Schifmaticall : -Certainly no ; Grant there is a weak- 
 ntfle in his cenfeience, and foafinne, he fhouid iniorrne his 
 confeience riettcr, but cannot ; and this inability is not without 
 finne, yet this antes not to that height of fmne, as to make that 
 (which (fuppofinghim to be in this condition,) is better for 
 him to do then not to do) to become Schifme ,• cfpecially if he 
 be willing to hold communion with that Church ftiil in ail afts 
 of worth 1 p, wherein he can joyne without finning againft his 
 confeience, and continues brotherly love to them as Saints in 
 all the expreflions thereof, as he is able. 
 ' The firft great Schifme in the Church, that was caufed by \ht 
 Governours of it, was that which Vittor Bifhop of Kome y and 
 thofewho joyned with him caufed, by that imperious way of 
 enjoning Eufier to be kept at fuchatime which you have men- 
 mentioned, pag. 15, 1 6, 17. The ftory of which you have in 
 Eftfebitu, lib. $,cap. 23. Thofe who denyed not the lawfulnelfc 
 of keeping Eafter, yet have generally accufed Vittor\ and fuch 
 who fo violently urged this upon the Churches as the caufj of 
 the Schifme, not fuch who did not conforme to what was eri- 
 joyned them, becaufe the thing was not neceiTary, and there 
 {hould have been a forbearance in it : No Governour ought to 
 urge fuch unneceffary things which are but under fufpit ion by 
 tender confeiences, if they doe, the Schifme is juftly charged 
 upon them. 
 
 Thirdly, where a man cannot have his foule edified in fome 
 Ordinances and truths of great moment, which that Church 
 whereof he now is lhalldcny, and is in great danger of being 
 feduccd to evill, he 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 
 t© his Brethren. 
 
 It is a good fpeech I finde Cbillingtvorth hath, what the good- 
 neflc of Uvr man was I know not, but in that Treatife of his, The 
 Religion ofProteftants afrfe way, Caf.<>. Part.i. Sett. 6 1 . an- 
 fweringthat pleaofhisadverfaryagainttProteftants, that com- 
 munion with a Church not erring in fundamentals, upon pre- 
 tence of err jog in other matters, muft not be forfaken, he hath 
 
 this 
 
17 £ Heart-divifions 
 
 this excellent faying : If 1 did not finde in my feife a love andde- 
 fire of all profit Able truth • if 1 did not put away idlcnejfe, and pre- 
 judice, and worldly affections, andfo examine to the hot tome all my 
 opinions of divine matters, beings prepared in mmdeto follow Goo, 
 and God encly which way foever he /ball lead me j if J did not hope 
 that I either doe or endevour to doe the fe things t certainly 1 fhonld 
 have little hope of obtaining falvatio*. 
 
 When I c jnuder of theic caufes of departing from a particular 
 
 Church, that fpeech of Tertullian concerning a Martyr comes 
 
 info my minde, Nonpcenafedcaufafacit Martyrcm, Not the 
 
 punilhment butthecaulemakesa Martyr. So, NondeceJJiofed 
 
 canfafacit Schifmaticrtm, Not the departing,but the caufe makes 
 
 a Schifmatick. Aquinas {hewing that wherein the vitioufnefle 
 
 Shut in rebus otSchifmelyes, tayt-s, As mnatur all things that which is by ac- 
 
 aaturalibus id c idtnt does not conjiitute thefypcies, fo in moraH, not that which is 
 
 quod e(i per ac- j, e r ie ( e t ^ e intention , lor that u accident all : therefore , fayes he, the 
 
 adens vun co;- r J _ „ . .,, • , • • j r i i • - 
 
 Sititit [bcietrr p*ne of Schifme ism that it intends to feparate from that unitie 
 
 ita. in rebus mo- which charity makes \and therefore Schifmatickj are properly thofe 
 ralibusjd quod who of their own accord and intention doe feparate th-- mfelves from 
 eji intentum . fh$ mitie f thg C fj Hrc h t 
 i^uodjeqiatur J 
 
 prater intent ionem^ eft quafe per accidens, & ideo pec:atum fchifmaticis proprie t$ fpeeialt 
 peccatumjx co quad intendit fe ab unitate feparare qitam chart tat facit y & ideo proprie Scbif- 
 matici d'cuntur qui propria sponte & intentione fe ab nnitate Ecclefia ft par ant. Aquinas 
 ^da. acte. Queft. 39. Art. 1. C. 
 
 The next thing confiderable in the defcription of Schifme, is 
 theraQinefleor the reparation : though the oufc of feparating 
 be/uft, yet the manner ofit may befchifmaticall, ifdoneraflily 
 or violently. Thofe whoare 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 meanesthey 
 can tofatisfie their confeiences in things theyfcruple: and if 
 they cannot, yet before they breake off communion they are 
 bound to fcek by all means they can tor a redreflfe of thofe things 
 which after mod ferious examination appeare evill to them, 
 they are bound to wait with much forbearance, and longfuffer- 
 ing. And at laft if there be a neceflitie of departing, they mull 
 not rend away with violence, but (hew themfelves willing and 
 ready in the fpirit of love and meeknefle to open their caufe, to 
 {hew their reafoss to the Church way they cannot continue in 
 
 "" " that 
 
T??e EYill of our Times. i 7 7 
 
 that communion with them they formerly had, and dcfire 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 ufcd, here is onely a loving and peaceable feceffi- 
 on; notwithftanding this, wtreit not for the pride, envy and 
 frowardnefleof mens fpirits, much love and peace might con- 
 tinue amongft Chriftians and Churches : True indeed, if men 
 can beare no contradiction* no kindeof blame of their waves, 
 there muft needs be treuble ; but then thofe who doe contradict 
 or blame, though they be in the wrong, yet if it bee through 
 weaknefle, and carried with meeknefle, they are not fo much 
 the caufe of the trouble , as thofe who cannot beare this 
 weakness of their Brethren without frowardneiTe 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 
 itfelfintotwo, Round-bead and Independent; thefe are now the 
 opprobrious,difcriminating,fcornfull names of divifion amongft: 
 us : For the firft, there is fo much folly and abfurdity in it, that 
 furely it will foone vanifh of it felfe if you 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 goverment, 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 kindeof people as thefe, are not to bee 
 fuftered ; fhall I fay in any Chriftian fociety ? no not in any 
 humane fociety ; 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 minyrunneawayWith the word, 
 and cry out ef men and their wayes under this name which 
 they know not ? How farre thofe who are for the Congrega- 
 tionall way are from fuch an uncontroleable liberty , hath 
 beene fhewne , Chap. 7. Pag, 41. I (hall adde this one 
 thing, of all kinde of governments in the Church, that which 
 hath this name fattened upon it is moft oppofite to the name of 
 any in that fenfe it is ordinarily taken, for there is no Church 
 
 A a govern- 
 
1 7 8 Heart-diYtfions 
 
 government that holds forth more meanes to reduce from errour, 
 or any mifcarriage, then this doth; examine it with the Preia- 
 ticall or Presbyteriall Government, and you fhall finde it j for 
 firft, in the Prelaticall Government, if once the Prelates de- 
 termine any cafe, you mud there reft, there is no Church hdpe 
 for you, except you will fay it is in a Convocation, where we 
 know they ruled both in the choice of members, and ordering 
 all things as they lift. In the Presbyteriall way, iffo many af- 
 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 
 Kingdome fhould be of another minde j for if you rife to a 
 Nationall Aflembly, there are not the twentieth part of Elders 
 of the Kingdome in it : But thofe who men call Independents 
 lay, that if any thing be done by them that is offenfive,not only 
 thofe aflcciated Elders, but all or any Elders or Churches 
 whatfoever may require account, may in the name of Chrifl: 
 doe all in . eftecl:, for the reducing of them, that thofe aflbcia* 
 ted Elders can doe, ftillremembring that Church-power in one 
 or the other, goes no further then mens consciences ; if 
 men will not confeicntioufly regard what is done to reduce 
 them from evill, there is no helpe within the Church, but to 
 appeale to C h r i s t ; as for externall help by the Magi- 
 ftrate, that concernes not the controverfie about Church- 
 government, and yet for fubjeelion to that Ordinance of God, 
 the principles and profeffion of thofe you call Independents 
 leave as much to the Magiftrate \ as the principle or profef- 
 fion of thofe who are Presbyteriall doe , if not more. Tolle 
 * jam nominis crimen & nihil re fiat nifi criminis nome*; Now 
 
 take away the crime of the name, and there remaines nothing 
 bat the name of a crime, 
 
 Ca a p. 
 
T)oe Evill of our Times. 1 79 
 
 Chap. XXVI. 
 
 Thefeventh, eighth, ninth , tent h t eleventh, twelfth di- 
 viding Practices. 
 The feventhjvhatfoever perfonall evill there if in any one who it 
 in a differing way from others, it cafi upon a 8 
 that are in that way. 
 
 THis you know was the praftice of former times, whatfo- 
 ever evill any forward Prokflbur was guilty of, that was 
 caft upon all, they are all thus; Doe you not fee what Hypo- 
 crites they are ? whatsoever their Qiewes 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 ; this is their way, they are a company of diffemblers : 
 Such kinde of imputations are caft upon the mifcarriage 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 Celves. 
 
 i Some fuch practice it is like there was amongft the Corinthians, 
 when that foule 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 (hould be puffed op upon fuch a 
 thing as that ; what was there in it to occafion puffing up ? The 
 Anfweristhis, It iscleare there were great divifions in Co* 
 rinth t fome fided oneway, fome another; now one of them 
 who was of fuch a fide, fell into this foule and fcandalous finne, 
 upon that the other fide thought they had an advantage againft 
 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 w hole 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 many take, if they fee fome very er- 
 roneous many wayes, and abnoyious in their lives , yet ifthefe 
 agree but in foaae one thing with thofe whom themfelves differ 
 from, tWthe odium of thefe errours and loofe lives muft be caft 
 upon fuch as they thus agree with, in that one thing, though 
 
 A a a their 
 
1 8 o Heart -di Vijtons 
 
 their conferences cannot but uil them, that thofc Brethren who 
 arc in a differing way from them, doc abominate fuch errours 
 and loofenefle of life, as much as th, mfelves. 
 
 After God u(ed Luther to bring iight into Germany, there 
 
 Vide Stanifla- arofe many Seels ; Papitts fay, there were gro wnc in the Church 
 
 umRefchium in after Luther s time, in one hundred yeeres, two hundred and 
 
 feft Ur Eyang * Seventy Seels, 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 partie, which they lookt upon as ftanding moft in their 
 
 light ; whatsoever errours were held, or mifcarriages of life 
 
 appeared in any of thefe Seels, all was caft upon the Lutheran 
 
 party, upon this ground, becaufe the Lutherans and thefe feels 
 
 agreed in this, that they were all againft the Papacie. 
 
 There ate many amongft us, who contend for feverall wayes, 
 Anabaftifts, AntinomiattStSocinians, Separatifts, thofc that are 
 for the Ccngregationall way, Seekers } with many others, they 
 all agree in this, that they are againft the Prelacie ; Doe you now 
 think it were a juft thing for thePrcla^es to gather together all the 
 errours, opinions, and mifcarriages in life, in all thefe forts of 
 men; and caft the ignominy and odium ©f 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- 
 fhops ; You would prefently anfwer, What though they agree 
 in this one thing c yet fuch as are for the Presbyterie, they arc as 
 much againft the errours and diforders of thofe who joine with 
 them in this one thing, as your felves are. 
 
 Wercad.ter.2p. 16. Shemajah fent Letters to Zephaniah a- 
 gainft Jeremiah ; marke the Argument he ufeth why Jeremiah 
 Should be dealt feverely withall. The Lord, fayes he to Ztpka- 
 niah y hath made thee Prieft inftead of Jehojadah. Why, what 
 then ? where lyes the force of his Argument, that Jeremiah 
 muft the refore be puniftied ? It hy here , Jehojadah had puni- 
 fhed one Matthan an Idolatrous Prieft ; therefore, fayes Shema- 
 jah,you muftdoe as Jehojadah did ; as if he ihouldfsy, they are 
 )er. 3. 1. both in one way. This Jeremiah was a Prieft, and fo was Mat- 
 than • {uch kinde of men mnft be looked to, they are all alike. 
 
 Matth** 
 
Tlie EviH of our Times. i 8 1 
 
 Matthan was odious to the people, they all faid he was not to 
 be differed, and they being in fome things alike, therefore all the 
 «vill w hich was found in Matthan, all the odium that was upon 
 him, muft be caft upon Jeremiah. Certainly this is a very fin- 
 firil,unjuft, uncharitable pra&ke of men, Cefpecially fuch as 
 profeffr gcdlineffe j againft their brethren : it widens,heightens, 
 and lengthens our divisions v ery much, 
 
 The eighth dividing prattiee is an inordinate cleaving to fome, fa 
 as denying due rejpett to others. 
 
 THis was the pradtcc a mongtt the Corinthians, which cau- 
 fed great divifiens amongft them ; fome were of /W,fome 
 ofjpollos,{omeoi Cephas. No queftion a man may in his heart 
 more reverence, and prize, and outwardly (hew more refpeft to 
 thofe whom God makes t he greateftinftruments of good {eate- 
 ruparibut) then toothers. David (hewed more refpeft to Na- 
 than then to Gad-, Nathan was by farre more intimate with 
 him : The intimacie was fuch between them , that Nathan 
 thought it a very ftrange thing that David (hould doe any thing . 
 about the difpofing of his Crown, and not make him acquainted 
 with it. So Valtntinian the Emperour upon this ground honou- 
 red Ambrose above any of the Bifhops in his time. Such men as Etbnici Pbilo- 
 HnA is not n leafed to make fo initrumentsll for good as others, fiphi hoc ambi- 
 Jnouldnot P enviethis; letthembe willing that thofe ^ould *«%>£>& 
 honoured whom God honours : but yet people (hould take heed F bue ,J lt[u0 cog „ 
 that they give not fo much honour to one, that they deny due nomme a nli- 
 refnecl to others- and Minifters and others in publike placed* dijlingue- 
 fliouldnot entertaine, much leife feek for or rejoyce in any ho- jgg^fg 
 nour or refpea given to them, whicii they fee detract from that qm p ^ m -„ 
 eiteem and countenance that is due to others. c ^ a m Epumei 
 
 Peter Martjr upon that place, i Cor. 3. 4, 5. obferves, that vocarentur. 
 Heathen Philofophers were ambitious that their Diiciples chri(tiani eJ p e 
 {hould receive denomination from them 1 hence fome were cal- defmunt, qui 
 led PUtonici others Pythagorici , others Epicurei , but this chrifii nomine 
 Should be abominated among!} Chriftiani. ^****?%%}™W^ 
 notable fpeech againft this, Tffi (fayeshe) ™f'"*CtoftfJ«™™ 
 Ms >who take »pon them the names of men , ana are not called bj rmt% La a an t. 
 thenameofChrifi. li.4c.30. 
 
 ~ - " ' A a 3 Teter 
 
j 82 Heart- diYiJtons 
 
 Attamm So- reter Martyr upon the fore-named place , fayes of So- 
 
 'mXteoTcJtL crates ' that he was more modeft th « n the reft » h e refufed to 
 nsjuodfe von be accounted the author of that learning he taught others, but 
 face,et auth:- faid of himfclfe, that he was but as a Mid-wife to be helpfull to 
 rem dottrbi* the bringing forth of that, which was in the minds of men be- 
 
 quam ducebat c QX , 
 
 fimiiem obfle- The weakneffe and folly of people in their inordinate giving or 
 
 iritis qua pa*- denying refpecls, is often caufed, but more ordinarily fomented 
 
 tntibm of cm and encreafed by the pride and vanity of teachers, in feeking for, 
 
 ferret 3 it* is ex- or at i ea fl. j n t pleafing embracing fuch inordinate refpecls given 
 
 mTnorltioni- t0 tneH1 > whereby others fuffer much ; fiding of partyes is made, 
 
 but, juvenib/ts ar| d more hurt comes to the publike, then their honours are 
 
 *dejje 3 ut fsien- worth a thoufand times over. This evill many times comes of 
 
 tias quas hah*- it, that reafon and truth from one man is little regarded, and er- 
 
 mTul™Tl™ue ror anc * weaknefle from another man is greedily embraced, and 
 
 faoeret. ft'% maintained ; whereas it fhould be with Reafon and Truth, 
 
 as it is with money, one mans money in a market is as good as 
 
 anothers, fo {hould one mans reafon and uruth fpoken by him be 
 
 as good as anothers. 
 
 The ninth dividing frattice. Becaufe men cannot jojn in all 
 things with others, they witijojn 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 willgoe away in a tetchy mood, refolving never to 
 heare him more. You think you have liberty in any froward 
 moodtocaftoffthatmeanesofgood which God offers to you, 
 to refufe to partake of fuch mens gifts and graces as you pleafe; 
 It may be yourftomack is fo high andgreatonafudden,oryour 
 fpirit is falne into fuch a fullen humour, as you will not fo much 
 as goe or fend to him, to fee if upon a ferious and quiet examina- 
 tion of things, you may not have fatisfaftion in what for the pre- 
 fent offends you. No, mens fpirits are carryed on with prefent 
 rafn heady refolutions. I beleeve there was never fuch a kind of 
 fpirit prevailing amongft fuchasprofeflegodlinefle, (ince Chri- 
 stian Religion was in the world ; never did fo many withdraw 
 from hearing even thofe by whom they acknowledge God hath 
 
 fpoken 
 
Tl?e EVdl of our Ttmes. j 83 
 
 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 getfome fatisf action. Certainly it you have no need of the 
 Word, the Word hath no need or' you. You may eafily exprefTe 
 yourdifcontents 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 tojefus Chrift. When your weaknef- 
 fes, the prevailing of your diftempers mall grate upon your con< 
 liciences, this will be a great aggravation of the evill of them, 
 You neglected in a humorous way, and felf- willed refolution, 
 thofe meanes that might fcave done your foule good, even fuch 
 as many hundred, if not thoufandsoffoules bleflfc God for all 
 the dayes of their lives, yea are now bleffingGod in heaven for. 
 Heretofore you would have been glad of that, which now you 
 Height and reject his is not from more light or ftrength that you 
 have now which you had not then/cut from more vanity, pride, 
 and wantonneffe. 
 
 Others deny hearing, not from fuch a diftempered fpirit, but 
 outoftendernefle, becaufe they think the Minifter is no true Mi- 
 nuter of Chrift, becaufe he had no true call, becaufe he was or- 
 dained by the Prelats, &c. I conf efie though for mine own part 
 I never yet doubted of the lawfulneffe of the call of many of 
 the Minifters of the parifhional! congregations in England , 
 though they had fomething fuperadded which was finfull, yet 
 it did not nuliifle what call they had by the Church, that com- 
 munion of Saints, amongft whom they excrcifed their Minifte- 
 ry , yet I doe not think it the (hortett way to convince thofe 
 which refufe to heare, toftand to prove to them the lawfulneffe 
 ©f the call of thofe Minifters whom they refufe 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 furficient ground of with- 
 drawing from hearing them. For they hold it is lawfull 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. 
 
 Bat they will fay, If they did this as gifted men, it were ano- 
 ther matter, but they preach by vertue of their call. 
 
 Theanfwertothatis, if they be adtedbythat principle, and 
 therein miftake, this is their perfonall finne, not the fin of thofe 
 
 whe 
 
Heart-diYifions 
 
 who joyne with them in a good thing, which they doe upon 
 an ill ground. When I joyne with a man in an aftion, I am to 
 lo»ktothe aftion, 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 juftifis his call to the office 
 oftheMiniftery. 
 
 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 
 thofcj relations which indeed he doth not, yet he doth the acti- 
 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 action that he doth to be lawfiill. Now though he 
 doth not intend the a&ing by this relation, the action may be 
 finne to him, but not at all finne to thofe who joyne with him 
 in it. If he will goe upon a falfe ground, when he may goe up- 
 on a true, let him look to it. I will joyne with him in that acti- 
 on as warranted for him to doe by vertue of his fecond relation 
 which it may be he will not owne himfclfe. 
 
 Take an inftance in fome other thing, and the cafe perhaps 
 will be more cleare. 
 
 Giving almes is a work that a man may doe either by vertue 
 of Church-office, as a Deacon, or as a Chriftian whom God 
 hathbleffedinhiseftate, or betrufted with the diftribution of 
 what others bctruft him with.Now fuppofe a man is in the place 
 of a Deacon, he thinks himfelfe to be in that office by a right call 
 intoit, and he gives out the almes of his Church by vertue of his 
 call ; but I am perfwadedhis call to that office is not right,he is 
 not a true Deacon j yet if I be in want, I knowing that both he& 
 thofc who have given him money to difpofc, may and ought to 
 dtftributcto 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 true 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 objections againfl 
 bearing men, that they fay are not baptized ; grant they are not, 
 
 and 
 
The Evill of our Times. 185 
 
 and foyou thinke they cannot be Minilters ; yet they are men 
 gifted by God, and thereby enabled to difpenco many truths of 
 God to your foule. 
 
 The tenth dividing Practice, Fanning upon thfe who are in any 
 
 err our t aH thofe falfe things and dangerous confcquences y that 
 
 by flrenoth ofreafon and fubtilty may be dravene 
 
 from that trrour* 
 
 THis imbitters the fpirits of men one againft another ; it is 
 trae , grant one falfe thing , and a thousand 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 evill things in his 
 fp:rit. I findeour Divines who have been of peaceable fpirits, 
 have condemned very much this fattening of dangerous confo 
 quences of mens opinions, upon thofe who hold the opinions, 
 and yet whofe hearts are as much againft fuch confequenceSj as 
 poflibly miy 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 tobecome one. Davenant fayes, It is abhorrent to charity Abbonet a cba- 
 and right rea/on i that any becaufe of consequences from what hee ritatc y imoa 
 holds, neither under flood nor granted by him y fhould be thought re ^ a ratme * u!: 
 to deny or reject a fundamentall Article^ which he firmly beletves % con r, uen tias 
 exprejly afferts J and if he were called to it y would feale the truth of nec mtetli fta* 
 it with his blond: Truer ^andmore gentle ,ta) es he,« the judgement nec afe conctf- 
 of that great ani peace- makingDivinefi jcer,who iayes,/f is our ff* ¥ lltetlif 
 ■part not to looke at what may follow from an opinion, but at what ! a 7 m \.» 
 
 r „ • t r • rtr r I ,• AftlCllum M~ - 
 
 jollowes in the conjetences of thoje who hold if. ^- e aut re j e „ 
 
 ciffiy quern fir* 
 
 mite<- credit^ explicite afferit i & [t opus effet ventatem ejufdem vet /anguine fuo objignaret : 
 htmor & benignw eft ilia Magni & pacifici Theologi Biiceri Jententia , n»ftrnm eft nort 
 quid ex qnovis feqti&tur dogmate 3 fed quid in illorum fequatur confeitntia fpettare. Daven, 
 fente'ntia dc pace inter Evangelicos procuranda 3 pag, 6 $". 
 
 B b Chap. 
 
\2r6 Heart- divifeons 
 
 The eleventh dividing Prat~lice t To commend and countenance 
 what we care not for ^ in opofition to what we dijlike, 
 
 WHen fuch as profufle godlineffe, (hall make much of 
 wicked men, (hill commend them, joyne with them, 
 embrace them; yea, be well pleafed with the bitternefife, boi- 
 fteroufnefle, boldneffe of their daring fpirits, becaufa there may 
 be ufe made of them againft thofe men and wayes they differ 
 horn, this is an evill which brings guilt upon themfelves, and 
 makes the divifion between them and their Brethren very great : 
 If 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 
 maintaineyour caufe: The Lord will not be beholding to the 
 evill, the bitternefle of mens fpirits, for the furrherance of his 
 caufe ; and why (hould you ? God will not take the wicked 
 by the hand , neither (houldeft thou : Are not your fpirits 
 ftrengthned againft your adverfaries, when you fee them cal- 
 ling in Papifts, and *11 manner of the refufe of men wicked and 
 treacherous *. Can you thinke that thefe are the mod: likely to 
 maintains the Proteftant Religion, and the liberty of the Sub- 
 ject ? Why doe you feek to ftrengthen your felves by ftirring 
 up vile men to joyne with you, fachas heretofore your hearts 
 were oppofite to ? How comes it to parte you can clofe fo 
 lovingly now ? You can fmile one upon another, and fhake 
 hands together : How comes it to pafTe, you doc re/oyce the 
 hearts of evill men s - they encourage you, and you encourage 
 them ? Thofe unfavoury bitter expreflions that come from 
 them, you cm 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, bethinkc your felves, is it the Spirit of JcfusChrift, 
 that ads us in fuch a way wherein we are ? Surely, this is not 
 the way of peace, but or divifion and confufion. 
 
 The 
 
The By ill of our i imes. \ 87 
 
 The lafl dividing PraEHce^ The Practice 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. 
 
 Pr-attifing rtvenge is the way to continue divifions to the end 
 of the world j fuch offend me, therefore I will offend them ; 
 and therefore they offend me againe, mee againe, and I them, 
 and fo it may iun.»» infinitum; they deny mee a kindnefle , 
 therefore I will deny them, and therefore they will deny mee ; 
 fo thefe unkindnefles run on endlefly j divifions will have a line 
 of fucceffion, where will it, where can it ftop,if this be the way 
 ofmen. ? 
 
 P aalus Fagius in his Notes upon Leviticus , cap. 19, v. 1 &. 
 fayes, If Reuben fhould fay to Simeon, Lend me thy Axe,and he H<ec g a ult - l6 
 (hould anfwer, I will not j the next day Simeon hath need of an cum ^ eu \jcn di- 
 Axe, and he comes to Reuben, and fayes, I pray lend me your tit ad s'meo- 
 Axe, and Reuben anfwers,No, you would not lend mee yours ntm > DtL mbi 
 yefterday ; the Te wes accounted this to be Revenee : There is i ccm ' da /f,Z 
 much more malignity in our revengetull practices one upon a- reftondet, Nm 
 
 HOther then this. accemodabo; Ik 
 
 p»ficrnm Sime- 
 on dicit, Da accommodatam fecur'm tuam 3 & refpondet Reuben, Nequaquam, Jtquidem to. 
 mhi non accsmedafii. 
 
 Bafil inveighing againft requiting evillfor evill, in his tenth urtJ)Jkn,^a^ 
 Sermon, fpeakes thus to a revengefull heart ; Doe not make 7&*?w*]$$ 
 your Adverfary your Mafter, dee not imitate him whom you ^V^ST'J-, 
 hate; be not you his looking- glafle, to prefent his forme and j± ^ ^ ljn? 
 fafliion in ycur felfe. ^Vc^y to 
 
 Revenge God challengeth to himfelfe as his, prefume not to cpyfo» r c*t«- 
 encroach upon Gods proprietie, to get up into Gods feate, and v * m^J* 
 doe his worke, thou haft enough to doe or thine owne. And it BafiIhe»!io!' 
 isveryobfervable, how Godltands upon his challenge of re- veir't. 
 venge as his owne ; as that which he by no meanes will fuffer 
 others to meddle with:in thofe Scriptures where this is menti- 
 oned, the challenge is doubled, yea,fometimes trebled, as Pfal, 
 94 I. Lord Godtowkom vengeance be/ongeth, O God to whom 
 vengeance helongeth : So 2iahum. 1 . % t The Lor A rcvtngeth, 
 
 Bb 2 ;;-— the 
 
1 88 HearudiVifions 
 
 the Lord revengeth, the Lordwi'd take vengeance on his Adver- 
 f dries, Heb. 10.30. Vengeance belongeth to me, 1 will recommence 
 faith the Lord-, and againe, the Lord will judge hit people : You 
 mult not think revenge to be fo Vuht a matter. 
 TlHtarch. vita How unbeit eming are revengeful! practices to Chriftian pro- 
 Tbocwi. feflionl Many of the Heathens were aixwefuch things. Plu- 
 
 tarch reports of Phocion, That when hec had done notable fer- 
 vice 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 
 fay to his fonne ; Yes, fayes he, that I have, 1 requ re of thee 
 my fonne, that thou never wiiheft ill to the Athenians for this 
 they doe to me. 
 
 Howiarre are molt of us from this? we can hardly paffe by 
 an ill lookT^vithout revenge ; but if we conceive our (rives to 
 be wronged in words or actions, then revenge rifes high, fuch 
 things mu-ft not be borne. 
 
 A Gentleman of very good credit, who lived at Court many 
 yeereSj told mee that himfelfe once heard a great man in this 
 ICir.gdome fay, He never forgave man in his life : and I am mo- 
 ved the rather to beleeve it to be fo, becaufe I have been told by 
 ibme other Gentlemen, that the fame man would when hee 
 was walking alone, fpeaketohimfelfe, and clap his hand upon 
 his bread, and fweare by the Name of God,- that he would fo 
 revenged, hee would be revenged ; and that fhe who lay in 
 his bofome, was wont to fit alone, and fing to her felfe, 
 Revenge, Revenge ', how fweet ix Revenge \ If they get power 
 into their owne hands, and are fo uxorious, as they muff needs 
 give w ay to have things managed according to the will of their 
 revengtfull wives ; what peace, what fecurity is there like to 
 AaKidib Hi(i. be ? Sir Walter Rawleiglo in his Hiflory of the World, tells of 
 I. 5. c. 4 feci, tfjg fad c? f- of the Lacedemonians, when Nabis having power 
 in his hands, having a wife, Apega, a woman full of cruelty and 
 revenge, her husband delighting in her, cauftd her Image to be 
 made, livcly-reprefe-nting her, and apparelled with coftly gar- 
 ments ; but indeed^ it was an Eijein to torment men withall j 
 he madeufe of it -thus, when he could not have his will upon 
 men by his owne perfwaGons, he tooke them by the hand, tel- 
 ling them, that perhaps nis w if'e Apega, who iate by in a chaire, 
 could perfwade more efFe&ually, 1» ne led them to the Image, 
 
 that 
 
 i& 
 
 • 
 
TheEvill of our Times, 1 89 
 
 that rofe up itfd opened the armes, as it were for tmbracement, 
 thofe armes were full of fharpe iron najl ■$, the like wh<reof 
 were alfo kicking in the brefls, though hidden with her clothes, 
 and herewith flic griped thefe men todeath : At which NabU 
 {landing by, laughed to fee the crutll death of thefe miferable 
 men. the Lord d liver us from revengefuil fpirits. 
 
 Ch a p. XXVlIo 
 
 The evill of D ivi forts y They hinder much good. 
 
 EVfebim reports of Conslantine, That he was more troubled Eafeb. 1. 5. de 
 4/ith the difientions of the Church, then with all the warres vita covftan- f 
 in his Dominions, that he tookethemfo to heart, that he could tm * 
 nor tlcep quietly for them j yea, although he had a fpirit full of 
 heroickc valour, yet the diikntions of the Church were fuch 
 ' evils to him, as to caufe him to cry and fob : Thus hee writes 
 in an Epiftle to Alexander and Aritts^ Let me enjoy the dayes in Eufeb. I- z. de 
 feace, and the nights without mole ftation t that the flea fare which vit. Conft. 
 rifeth out of the pure light of concord and quiet life, way hence- 
 forth inviolably be coxfervedy if it otkerwtfe hatsen t it behoveth 
 ■as to Job andfigh, and to jhed many a jalt te.re. 
 
 What heart that hath any tenderncfle in it, bleeds not in the 
 fenfe of thof: fore snd dreadful hcart-divifions there are amongft 
 us I The eviil there is in them, is beyond what tongue or pen can 
 exprefle : Take a view ©fit under thefe three Heads 1 
 
 1. The «©od they hinder, 
 
 2. The finne they caufe. 
 
 3 . The mifery they bring. 
 
 Tirft , the quiet , comfort , fweetnciTe of our fpirits \& 
 hindered by div:(ions : They put the fpirit out of tune ; 
 men who heretofore have had iweet fpirits full of ingenuity, 
 fince they have interc fled themfelves in thefe Divifions, have 
 loft their fweetnefle, their ingenuity is gone : When the Bee 
 flings, (bee leaves her fling behinde her, and never gathers 
 Honey more \ men by flinging one another , doe not lofe 
 their ftin^s, but they lofe their honey, they are never like to 
 havtthat fweetnefle in their hearts, that heretofore they had. 
 
 Bb 3 ' Shall 
 
190 Heart-divifions 
 
 Shall I lofe my fweetnefTe,fayes the Pig-tree, and go? to be pro- 
 moted over the trees? Why doeft thou not reafon thus with thy 
 fpirit? Shallllofemyfweetneflein contending, to get my will 
 to be above others ? God forbid. There was a time that both 
 my felfe and others found much fweetneflein the temper of my 
 fpirit; there was nothing but peaceablenefle, quiet, calmnefle, 
 contentednefle in it, and how comfortable was i'uch a temper of 
 fpirit ! me thought when my fpirit was in that fweet frame, all 
 things were fwtetto me; but fincel have beene interred in 
 quarrels and contentions, it hath beene farre other wife with me. 
 Prov. 15. 4. Pcrverfneffe in the tongue caufesa breach in the 
 fpirit. Contentions caufe much perverfneffe in mens tongues, 
 and this caufes a breach in thdr fpirits. Your contending cofts 
 youdeares though it were in nothing elle, ycttheloffc of this 
 f weetnefle of fpirit makes it very coftly to you. All the wrong 
 that you (hould have put up if you had not contended, had not 
 been fo great an evill to you, as this one thing is. There is nothing 
 more contrary to ingenuity then quarrelfomntfle. It is repor- 
 ted q£ McUntthon, that when he was to dye he had this fpeech, 
 cupio ex bac and Strigelitts at his death had the fame : 1 defire to depart this 
 vita migrare life for two caufes : Fir ft, that I may enjoy the de fired fight of the 
 f 'TrZ *Tt Senne °f God > anA the Church '* heaven. Secondly, that 1 may be 
 fruar defiitra- ^^veredfrem the fierce andimplacable hatred of Divines. There 
 toconJpettuFi- was much difputing, contending, quarrelling in thofe times, 
 lit Dei t & ca- which was fo tedious to the fpirits of the fe good men,as it made 
 ttftis Ecdefi*. t h em t jj e wiUinger to dye, that they might be where their foules 
 btrerabimme- fhould be at reft/rhat Saint of God old Mr. Dod, never loved to 
 nibia&mpla- meddle with controverfies ; he gave that rcafon, He found his 
 cabiiibui odiis heart the worfe when he did. Men feldome come away from 
 Thcohgorum. h ot difputes,orany other contentions,but their fpirits are altered 
 
 Snvka" for the worfc * The y finde lt {o > and . ° therS finde lt in them * If 
 Strigelii. * man has beene abroad, and met with company with whom he 
 
 hath beene contend ing,his wife, children, fervants, finde that he 
 
 comes not home with the fame fpirifthat he went out with. 
 
 1. Secondly, they hinder the freedome of a mans fpirit, which a 
 
 wife man fets a high price upon ; the ftrength 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 
 
 knowes not how t© get off; Contention is a great fnare to a man, 
 
 - " " - he 
 
Tl?e EvillofourTmes. 191 
 
 he wifhes he had never medled with ir, he is weary of it, but 
 kno wes not how to come off fairely. I have read of Francis the 
 firft, King of France , cenfulting with his Captaincs how to 
 lead his Army over the Alpes into Italy , whether this way or 
 that way ; AmarW his Fool e fprungout of a corner where he 
 fateunfeene, and bade them rather take care which way they, 
 flaould bring their Army out of Italy back againe. It is eafie for 
 one tointereft himfelfe in quarrels, but the difficulty is to bfr 
 difengaged from them when you are in. 
 
 Thirdly, they hinder the good of thebedy j many men con- .3. 
 
 tending with their Brethren are fo full of ftemach , that they 
 have no itomach, they hinder their fleep; men lye tolling up & 
 downe a great part of the night, fometimes whole nights, mu- 
 ling, plodding and contriving, how they may make their party 
 good , whaa advantages they may get of thofe they contend 
 with. Hive the thoughts about the breach finne hath made be- 
 tween God and thy foule,broke thy fleep fo much as the thoughts 
 of breaches betweene thee and thy neighbours and brethren? We 
 reade of Mofes i Deut. 3 4. 7. that he was an hundred and twenty 
 yeeres old when he died, his eye was not dim me, norhisnatu- 
 rall force abated. Some give this to be one reafon of fuch a w©0- 
 derfull prefervation of his health and ftrcngth, the meekneffeof 
 his fpirit : God witnefles of him. Numb. 12.3. That he was the 
 meektft man upon the face of the earth. That good •idman 
 Mr. Bod came very neere to Mofes in the one and in the other* 
 
 Fourthly, they hinder mens judgements :if the water be mud- 4. 
 die,wtrcannot fee what lies at the bottome. Thefe diflentions^arcp » twrn 
 difturbthe medium of ourfight ; you cannot weigh goldinthe >"=^^«p* 
 middeft of bluftring windes : you cannot confider and give a^H ,?: ?'' V 
 judgement upon truth, except the heart be calme. Gregory Na- iV^!, 1 J:?*" 
 zianzen hath this iimuitude : As the earth, layeshe, is n xed to ^ sti ^^ 
 men whofe braines and eyes are found, but to thofe who have a ntt*h pastas 
 vertigo in their heads itfeemestoturne rounds fo wearedecei- *&x*™$* 
 ved in our apprehenfions of things, wc have not the fame judge- j£ %\ ^ift 
 ment of things when we love,and when we doe not love. S^™ J^Sw 
 
 Fifthly, they hinder the fweetneffe of Chriftian converfeandoy^j^^^ft!- 
 communion : you know your communion with the Saints was pxc^.Greg. 
 wont to be farremore fweet then now it is: ye were wont to Naz.orat.14. 
 have y our hearts fpting at the light of one another : Jffc ascitis 5 • 
 
 keni 
 
lyi Heart -divijlons 
 
 boni viri deleUat, fay c$ Stneca y The very fight of a t^ood man de- 
 lights, the fight of agoily man was wont to delight us o* :- 
 wile then no »v it docs: you look one upon another now fower- 
 ly, wiih lowring countenance,and withdraw from one another: 
 yourcomtnna were went to be double, treble, fevenfold, an 
 hundred fold, according to that fociety of Saints you converted 
 withal 1 : one godly man accounted it thc/oy of hib heart, that 
 he had anything that he could communicate to inuthcrged'y 
 man, and the other had the like joy that he had any th ng to com- 
 municate to him ; thus comforts were multiplye d j but now 
 your comforts are (ingle. Oh the fweetntflr, the futibleneie 
 there was wont to be in the ipints of Chriftians I Shall T fay ni- 
 tableneffe? it was a bleffcd oneneffe of heart: they did as it 
 were exchange foules one with another every day ; their i'oules 
 did dole clalpe one* with, and cleave one to another. Oh how 
 did they love to open their hearts one to another 1 -what delight 
 was there in pouring forth theirfpirits one into another ! What 
 cheerfulnefle was there wont to be in their meeting 1 they eate 
 their bread together with finglenefie of heart and joy, praihng 
 the Lord. There were no fuch merry meetings in the world, as 
 the meetings of the Saints were wont to be : They parted one 
 from another with their foules bound up one in another; their 
 hearts warmed, enlarged, refolved,ftrengthened in Gods waies. 
 But now they cannot meet togcthtr but t hi y fall a jarring, con- 
 tending one with another, and part with fpirits eitranged from, 
 fowred, and imbitte red one againft another : their hearts weak- 
 ned, and more unfetled in the things or God then before. Here- 
 tofore when they were abfent one trom another, yet the remem- 
 brance one of another was joy full ; but thele dayes fetme to be 
 gone. Where is there that opening of fecrets one to another as 
 formerly ? every one is afraid of another. What fweet tints 
 were there wont to be ? what bearing one anorhers burdens? 
 what heart-encouraging Letters ? It was with the Saints as in 
 appellant fe 7 ertn Hi am time, Chriftians called Brethren, and mere ready to 
 fatres, & mo- <jy e f or onc another : but now they are burdens to one mothers 
 % Invtiem* fpints,thty bring evils one upon another. Thofe who heretofore 
 Total. ' were forward Profeffors , whofe fociety was onely amongft the 
 Sa:nts,now they can fuit wel enough with thofewho are carnal, 
 they clofe with them , their converle is molt amongft them. 
 
 Oh 
 
Tloe EVill of our Times. 1 9 3 
 
 Oh Lord, what fire is it that is kindled amongftus 1 The nature 
 of fire is, Congregare homogenea, &fegregareheterogenea t to 
 gather things or" a like nature together, and feparate things of a 
 different : but our fire does quite contrary , it feparates 
 things that are Homogeneall, andjoynes things Hetcrogeneall. 
 Surely this is no other then the fire of hell. 
 
 Sixthly, they hinder our time. Abundance of time is fpent $ t 
 about our divifions, which we are notable to give account to 
 God for. When men are engaged in contentions, they will fol- 
 low them night and day, whatfoever bufinefle be neglecTed, to 
 be fure that miift 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 come abroad 
 then a great part of our time is taken up in going firft to this bo- 
 dy, and then to the other, to help for ward and foment matter of 
 divifion. 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 day es, weeks, or mc- 
 neths of their lives. 
 
 -nthly, they hinder our prayers. If two or three agree to- 7. 
 
 gttk t r touching anj thing they /hail dike, it (hall be done for them 
 by my Father, iayes Chrifr, Mat. 18.18. 1 7mm 2 8. 1 will that 
 men fray, lifting up their hands without wrath. When Daniel 
 was in a ft rait, he goes to his companions, and defires them to 
 lift up prayers to God for him, Da».2.ij, There wasa fweet 
 agreement between them. Hence their ftock and trade in prayer 
 went in common, but divifions doc exceedingly hinder prayer, 
 either one with another, or one for another. 1 Pet. 3 . 7. the A- 
 pottle giving rules for a peaceable loving life bet weenc man and 
 wife, the woman muft be meefce, and the man live with his 
 wife as a man of knowledge; and. they muft walke together 
 as the heires of life. Why fo ? Thatytur prayers may not h 
 kindred. Private contentions in families are great hindrances of 
 family prayers : So our publick divifions and contentions are 
 the great hindrances of the prayers of Chriftians in a more pub- 
 lick way. How were they wont to poure forth their hearts in 
 prayer together? then their hearts doled, but now itisother- 
 
 Cc wife. 
 
I p 4 Hcart-diYifums 
 
 wife. Men doe not walk now together us ih.- heircs of: life, 
 therefore their prayers are hindred. ( jod accepts nor of our gift, 
 if we offer it when our hearts arc at a u ilta: ice from our brethren. 
 Wh n breaches continue, and we are not reconciled, you know 
 Chrift requires us to leave our gift at the Altar till reconciliation 
 be made. It is the Spirit of God in the Saints thatisthefpiritof 
 prayer: now Gods Spirit is a Dove-like, a meek, quiet, and 
 peaceable fpirit. 
 g # Eighthly, they hinder the ufe of our gifts : Whenvefllls are 
 
 fowred with vinegar, they fpoile liquor that is poured into 
 them, they make it good for nothing : Many men have excel- 
 lent gifts, but they are in fuchfowre vinegar fpirits, that they are 
 of little or no ufe in Church and Common- wealth. 
 
 i. In thefe times of divifion, many men exercife their gifts 
 and parts in little or Bothing elfe but in matters of divifion ; doe 
 youthinke that God hath given you iuch parts for no other end 
 but this ? 
 
 2. They have no hearts to impart to their Brethren their gifts 
 in counfclling, admonishing, ftrengthning, comforting s No, 
 their hearts are eftranged from them, they care not to have any 
 thing to doe with them : but doe you thinke, t hat you are fo far 
 your owne men, that you may keepe 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 confeiences ? fuch a 
 one differs from you, he hath angred you, therefore though you 
 have opportunity of being ufefull to him, yetyourefufe 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 Cor: 
 12, j. The manifeffation of the Jpirit is given to every man to 
 fro ft withaff. 
 
 3. If you doe make ufe of your gifts for the good of others, 
 yet distentions between you will hinder the profit of them, you 
 are not like to doe any good by them, except they be carried on 
 by the oyle of iove, they will not foake into mens hearts. When 
 did you ever know a wrangling contentious Minifter (though 
 his gifts were never fo excellent) doe good amongft his peopled 
 And what comfort can a man have of his life, itk^Q be laid afide 
 &y God as a uielefle man ? 
 
 » 4. Thefe 
 
TlieEVdloJ our lanes. 
 
 4. Thefe divifions caufe men to make the gifts of others 
 ufelefle to themfckes, whereas God puts opportunity into mens 
 hands, to get much good by thok excellent gifts their Bre- 
 thren have , yet if there bee any difference between them , 
 -either they will not acknowledge the gifts of Go d 
 fa them , or otherwise they have no minde 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 fpiritualnefie appeares in Profeflburs 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 (fayes Augufiine) are not quickned, except they bee 
 joyned, foeven the members of Chrift doe not receive of the 
 quickning venue of Chrift, except they be joyned : Here is the 
 reafon of the deadnefle, coldnefle, emptinefle, barrenneffc, va- 
 nity of your fpirits, you are not joyned : O where are the hea- 
 venly Chriftians that were wont to be, thofe humble, thole holy 
 grzeious foules, who lived by faith, who were able to deny them- 
 selves, their whole lives were nothing elfe but a continuall cx- 
 ercife off elf- deny all, who were not onely patient, but joyfull 
 under afflictions ? Where are thofe watchfall Chriftians who 
 walked clofe with God , who enjoyed fuch fpirituall commu- 
 nion with him, as made their faces fhine in their holy heavenly 
 converfations ? Where are thofe tender, broken-hearted Chri- 
 ftians that were Wont to be , who lived upon the Word , to 
 whom the Word was more fweet then honey and the honey- 
 combe ? Now there is another kinde of face of ProfefTours of 
 Religion, as if there were godlinefle in thefe dayes, not of the 
 fame kinde with that which was formerly. If our fore-fathers, 
 who were the moft holy and gracious, ftiouldrife againe, they 
 would not owne thofe for Profeflburs of Religion who now 
 make a great noyfe, keeps great ftirreabou. Religion, as if they 
 had got up higher then their fore-fathers had, and yet are loofe, 
 vain, frothy, falfe in their way. Certainly, thofe holy, gracious 
 Saints, whom thefe new Profeflburs Height, were they alive, 
 they would abominate them, as the great difgrace of, and dif- 
 honour to Jefus Chrift and his Saints. 
 
 Take but away their difputes, and for any elfe, how empty 
 
 Cc 2 and 
 
i y 6 Heart-d'tvifions 
 
 and dry arc they ? If they ever had any grace, it is under a deale 
 or rubbifh, we cannot fee it ; and can thefe men be any other 
 but an empty vine, feeing their hearts are fo divided? The gra- 
 ces that they feemed to have had, arc quite blafted ; and if there 
 were any in truth , they are exceedingly Weakned ; Vineget 
 willdifTolve Pearks. Pliny tels of Cleopatra Queen of Egypt, 
 Tlim Nttt.hifl. ^ jat * n her wanton bravery, at a Supper fhe made for Mar cm 
 t ?. c. s?. Antonins, fne diflolved a Peark in Vinegar and drank it off, and 
 prepared another, both which were valued worth neere five 
 thoufand pounds :' Oh the many precious pearles worth thou- 
 sands, of gold and filver, that aredifljlved by the Vineger (owr- 
 n.ifc of mens fpirits in thefe fharpe diflentions that arc a? 
 inongft us I 
 10. Our Divifions hinder the breaking forth of the luftre , the 
 
 fhine of Religion in the beauty and glory of it. 
 
 The fire of our contentions raifes fuch a fmoake, that it all 
 befmotbers us, it takes away our comelinefle, it makes us look 
 black, noamiableneficappearesinthe waves of Religion to con? 
 vincemenof the excellcncie of them. Scratched faces, rent 
 and torn garments we account a fhame to us ; detracted, divi- 
 ded fpirits, rending and tearing one another, and from one ano- 
 ther in our divided wayes , O how uncomely does it render, 
 us, and that profeflion of Religion that we take upon us I The 
 nidnipb in his Turkes were wont to wonder much at our Englifh men for 
 travell to Jem- pinking and cutting their clothes, counting them little better 
 faicoi, p. 5>8. t h en mac j merj) for Baaking holes in whole cloth, which time of 
 it feife would teare too foone : The cuts, rents, fUfhes that 
 are in our fpirits, in our divifions at this day, are much more un- 
 comely, and may juftly render us fooliih and mad in the eyes of 
 ail that doe behold us. 
 3 r ' Our Divifions hinder our ftrength ; If you unt wift a Cable, 
 
 how weake is it in the feverall parts of it ? a three-fold cord is 
 noteafily broken, but a fingieone is: Divide a ftrong current 
 ^ into Overall rivelets, and how fhallow and weak will the courfe 
 
 of the water be ? That act ihat Plutarch reports of the King of 
 Scjthici y Sciltirm i toward his fonnes hath been very famous, to 
 itt out how divifions weaken wherefoevcr they are ; he fayes he 
 had eighty fonnes, and when he was neere death, he caufed a 
 bundle of Arrowes to be brought and given to them one by one, 
 
 bid- 
 
Tlie Evill of our Times . 197 
 
 bidding each of them to breake it; they all anfwered, it was v i uUrc i ) i nKe . 
 impoflible for any man to doe it ; then he caufes the Arrowes „ um & j m p e . 
 to be taken out one by one, and bade one of his fonnes breake rat.apotb.stob. 
 them, this any of them could eafily doe ; upon this he fpcakes sem.St.' 
 to his fonnes thus, If yee agree together, yee (hall abide 
 ftrong.and unconquerable; bat if yee divide yttir felves, con- 
 tending one with another, yee will be weake and eafily over- 
 come. 
 
 They hinder our doing good in publick ;. that which concerns I2> 
 many, muftbe done by many: But how can two, much leflc 
 many, walke together, if they be not agreed ? that which one 
 docs, the other feckestoundoe : Now although God can turne 
 whatfoever is contrary to his worke, to the furtherance of it,yet 
 man cannot doe fo. When God would hinder the work of buil- 
 ding Babel, he comes downe and confounds their tongues, fo 
 as thsy cculd not jcyne together in it : Thus when the De- 
 vil) would hinder the worke of Jerufalem, hee knowes no 
 way more likely then by dividing the hearts of thofe who are 
 employed, if hecanporfibly, that thereby he might bring con- 
 fufion. 
 
 They hinder our owne ends ; none are more eroded in their 1* 
 ends and defignes, then contentious people; we have not the 
 mutuall benefit of one anothcrs efta'cs, houfes, the many wayes 
 of accommodation and help from one another, as heretofore 
 we were wont to have ; now every man fhifts for himfelfe ; 
 fcaree any man who knew what the heartineffe of friendfhip 
 meant , en/oyes thofa outward accommodations as hee was 
 wont. 
 
 They hinder the bleifing of God, Pfal. 133. The Pfalmift ' 
 
 commending the Jove of Brethren concludes, There the Lord ^' . 
 
 commanded the blejfing, even life for evermore. There ! that 
 is, where the love of Brethren is, there is a bieffing , a 
 bkffing commanded by God ; it comes with power, and 
 this no leflfe then life, and this life for evermore. God dwels 
 in Salem, fayes Luther, not in Bab) Ion ; where there is peace, 
 n;jt where there is confufion. 
 
 Laftly , yea they hinder all good. They are like the Torrid J 5« 
 Zone, nothing can profper under it. When the Dog-ftarre rifes 
 no plants thrive as at other times. When a Ere is kindled in a 
 
 Cc 3 " towne» 
 
u ?8 Heart-diYifions 
 
 towne, the bels ring back ward. When fires of contentions are 
 kindled in plaees,all things goe a wfce. There is little joy in anv 
 thing. J J ' 
 
 -Thus you fee how great evill there is in our divifiors in refpeft 
 or what good welofc by them : now then confider whether it 
 bepofliblethatany game we can get by them canrecompenfe 
 this lone j can any thing got by them quit the coft ? But if it 
 could befuppofed our loffemay be recompenfed, yet I am hire 
 nothing can countervail theevill there is in them, inrefpeftof' 
 thefinfulnefleofthem. That is the next head. 
 
 Chap. XXVIII. 
 The ftnfttlnejfe of ' 9Hr Divifiovs, 
 
 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 
 
 tk g nT^f 2 hat J h f bccne ^counted accurfed, becau'fe it was 
 
 he firft that departed from unity. The departure from that unl 
 
 tie God would hi ve,is a very curfed thinner it hath much fin L 
 
 veccatum pa - it. That which S. At* g u Jitneys of orieinall fin, we may weU 
 
 ££&"" ?P ly X T\ f f £0 * S > T^finne, the P uniihm7nSn 
 ja pecca thfi caufe of finne> norh]ng buf & hc ^ ^^ wine, 
 
 U cZ ll t* h 7? r T?^ ^ mne char § e and comm ™d of 
 God and of Jefus Chnft. I John 3 . 2 3 . Thuishiscommande- 
 ment thai wefiould beleeve on the name of his Sonne Mm Chrift 
 And 'love one another as he gave ns cimmandement. It "not an 
 arbitrary thing that we fhould lpve one another, but it is the 
 command of God, anda great command ;oyned to that of be- 
 eeving in his Sonne Jelus Chrift. The one is as truly neceffary 
 to faction u theother. Let men talke of faith, of bJeeving on 
 the Sonne of God, oftrufting to free grace in Chrift, yet if thev 
 have dividing, contending fpirits, no love, no fweetneffe, no 
 grace of union with the Saints, theirfaith is a dead faith. And 
 becaufe God fttnds much upon this to have his people live toge- 
 ther in love, at the beginning of the verfe hi fayes, itmbmtS*- 
 mandtment • at the end of the Ycrfe he fryes, he gave m commas 
 
 dement. 
 
Tloe EVill of our Times. \ nn 
 
 dement • And it is alfo obfervable,that he fayes of the coinman- 
 dcment of love, that he gave w that commandement . It is a gift, 
 for it is a fwcet commandement. We fhould not onelyfubmit 
 t© it, as being bound by the authority of it : but we mould open 
 our hearts to it, and embrace it j oyfully as a gift from God. The 
 commandement ofloveGoddvesus as a gilt from his love. The 
 excellency of thefe commandements are further amplified,?/*??-/. 
 24. And he that keefeth his commandements dweUeth in him, and 
 he in him. Idoenotthinke that you can findeinall the Scrip- 
 ture any command of God in one Terfe, and a piece of another fo 
 inculcated and commended. Againe, ehaf. 4.11. Thiscomman- 
 dement have we from him } that he who loveth GodUve his br ether 
 alfo. If you think you have any command to love God, or to be- 
 leeve in Jefus Chrift,know the fame authority layes a command 
 upon you,to love your brother alfo. Ich.l^H* This is mj com- 
 mandement , that je love one another at 1 have loved you. And 
 ver, 17. Thefe things 1 command yoH^ that ye love one another. 
 Chrift you fee like wife makes a grtat matter of the Saints loving 
 one another. Surely the finne then muft needs be great that 
 breakesfuchagreat commandement ss this, upon which God 
 the Father and j ems Chrift his Sonne layes (o much weight. 
 
 S.condly, thefe unkinde andunjoving divifions are a^ainft 
 the prayer of J efus Chrift, yea agaioft that prayr r he made for us 
 a little before he died, M. 17.21* he pray es tohisFather, that 
 all who did bcletve, and mould att.i btleeve onhim, might be 
 one,ashisFatherisinhim,andheisin his Father; and that they 
 may be one in the Father and him : as if he fhould lay, Oh Fa- 
 ther, I am now going out of the world, and Iforeice, when I am 
 gone, even thofevvhom thou haft given me, who are one in 
 mc, 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 may be united in the ftrongeit union that is pcffible for 
 creatures to bee united in. Oh Father, let them bee one, 
 as thou and I am one. Would wee not bee ioath to lofe the 
 benefit of that heavenly prayer of Chrift for us in that 17. ot loh. 
 readeitover, fee what ieule-ravifhing excellency there is in it, 
 feeing he hath exprefiy laid he intended us who iive^ow,in ir,as 
 well as thofc DJcipks who then lived with kiffi; Let us prize 
 
 (his 
 
loo Heart-diYtfions 
 
 this prayer, as being more to us then ten thoufand worlds. Luther 
 writes a chiding Letter to Mtlantthon ; Bythofefinfullditruft- 
 full feares, and carking thoughts of yours, ftyes he, you doe irri- 
 tasfacere f races noftras, you make void our pray ers. H o\v great 
 then is the evill of our divifions ? by them we doc whit in us lies 
 to make void as concerning us the prayer, that bk (Ted prayer of 
 Jefus Chrift. Sathan, fayes Chrift to Peter, hath deiired to win- 
 now you like Wheat, but I have prayed for you that your faith 
 faile not. He fhall not prevaile, fayes Chrift : Why ? Becaufe I 
 have prayed for you. Oh blcflfed Saviour, is not thy prayer a- 
 gainft our divifions, as ftrong ? Canlt not thou prevaile 
 with thy Father as well in this as in that ? Wee know thy 
 Father did and does ever heare thee : fome way or other 
 this prayer of C h r i s t is , and ("hall bee heard ; yet our 
 finne is not the leffe, for it tends to' the fruOratingof Chrifts 
 prayer. Sathan defires to winnow us in our divifions, but he de- 
 fires not to have theChaffe divided from the Wheat, he rather 
 would have the ChafTe mixed with the Wheat. The mixingthe 
 Chaffe with the Wheat makes a great ftirre amongft us : But 
 Chrifts prayer which helped Peter in his winnowing, we hope 
 will helpeusin ours : only let not us doe any thing that makes 
 againftit. 
 2, Thirdly, our divifions are againft our ownc prayers. Howofi- 
 
 ten have many who now are eftranged from one another,here;c- 
 fore fo prayed together, as their hearts have feemed to melt one 
 into another, foas one would think it impoflible that ever in 
 this world there fiiould have beene that diitance between them 
 that now there is. How often have we prayed, O a that once 
 we might be blefled with fuch a mercy, as to worlhipGod ac- 
 cording to his ownemindel that we might be delivered from 
 confeience oppreffion , from fpirituall bondage ! Oa that we 
 might be delivered from the inventions of men in the fervice of 
 God: that the Saints might joyne and ferve the Lord with one 
 fhoulder. There were never fuch hopes that the Sain f s fhould 
 enjoy their prayers foas of latetherehath beene, and yet never 
 were they fo divided as now they are : they now feek to bring 
 one another into bondage. If five or fixyeares fince when many 
 of us were praying together, making our moanes to God for t^at 
 opprefiionwewere under, God fhould have then prefentedas 
 
 in 
 
The Eyill of our Times. 
 
 201 
 
 in a Map, fuch times as thefe are to our view ; could we hare bc- 
 iecved that it were poffible that there fhould be fuch adiftance 
 in our fpirits as now these is ? 
 
 Fourthly , oar Divifions are very dishonourable to Jefus 
 Chrift ; were it, that they darkned our names onely, it were 
 not fo much ; but that which darkens the glery of J efus Ghrift, 
 fhould goe very neere unto us. I have read of Alexander Seve- 
 rn* , 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 (dyes he) you 
 difoonewr your Matter Chnft, whofe Difciples you profefle to 
 be. It is a difhonourto aGeneralltohave his Army routed, and 
 run into confufion. The Devill ieemes to prevaile againft us in 
 thefe our divifions, fo as to rout us. hh. 17. 21 , 23. is a nota- 
 ble Scripture, to (hew the finfulntfleof our divisions, in the di r - 
 honourthey put upon Chrift, and it may be as ftrong an argu- 
 ment againft them as any I know in the Book of God ; Chrift 
 prayirg to the Father for the union of his Saints, ufes this argu- 
 ment, O Father let this be granted, that the world may fa leeve 
 that thou haft fent me : And againe, ver, 23. Let them be per- 
 fect in one, that the world may know that thou hafi fent me. If 
 they be not united one to another in love and peace, but have a 
 fpirit of divilion 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,holineuc & love,and if I had come from thee,then thefe 
 who own me to be theirs, and whom I own to be mine, would 
 hold forth in their conversations fomething of that fpirit of holi- 
 nefle, wifiome and love there is in thee ; but when the world 
 does not fee this in them,but the clean contrary, they will never 
 be 1 eve, that I came from thee; thofe truths that I came into 
 the world to make knowne as from thee, O Father will not be 
 bcleev<d, but rather perfecuted, if thofe who profeffethem by 
 their divifions one from another, and oppofitions one againft 
 another, (hew forth a fpirit of pride, folly, envy, frewardnefle; 
 therefore, O Father, let them be one, as thou and I am one; it 
 this Petition be not granted, how fhall I lookc the world in the 
 face ? I fhall be contemned in the world : what am I come 
 downe from thee, for fuch glorious ends as indeed thofe were, 
 
 D d for 
 
202 Heart-divijions 
 
 for which I came inte the world j and when I fhonld corae to 
 attaine thofeends, for which I came , (hall there be fuch a car- 
 riage in thofe who doe profeffe my Name, that by it the world 
 {hall perf wade thcrnfelvcs, that thou diddeft never fend mee ? 
 O what a fore evill would this be 1 furely any Chriftian heart 
 nauft needs tremble at the leaft thought of having a band in fo 
 great an evill as this is. 
 
 c. Fifthly, Divifions are finfull becaufe they grieve the holy Spi- 
 
 rit of God, Efhef, 4. 30, 3 1 , Grieve not the holy Sprit of God, 
 v hereby ye arefealed to the day of redemption. Surely, there is no 
 godly heart, but will fay, O God forbid, that I fhould doe any 
 thing to grieve the good Spirit of God, it is the Spirit that hath 
 enlightned me, that hath revealed the great myfteries of God, of 
 Chrift, of eternall life unto me ; it is that Spirit that hath drawn 
 my foule to Jefus Chrift,that hath comforted it, with thofe con- 
 folations that are more to me then tenthoufand worlds ; the 
 Spirit that hath ftrengthned me, that helpes me againft temp- 
 tations, that carries me through difficulties, that enables me to 
 rejoyce in tribulations j the Spirit that is an earncft, to allure 
 me of Gods ek&ing love ; the Spirit that hath fealcd me up to 
 the day of Redemption ; and now fhall I be guilty of fo great a 
 finue as to grieve this bleffed Spirit of the Lord ? If I did but 
 know wherein I have grieved it, it could not but make my foult 
 to bleed within me, that I fhould have fuch a wretched 
 heart , to grieve this holy Spirit , by whom my foule hath 
 enjoyed fo much good ; I hope I fhould for ever hereafter take 
 freed of that thing, I would rather fuffer any gricfe in the world, 
 to mine owne fpirit, then be any occafion of griefe 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 f ollowes, ver. 3 1. Let all bitternejfe, wrath, anger, ela- 
 
 K mour t and evill freaking be put away from yon, with all malice: 
 
 And would you doe that which may rejoyce it ? Oh ! God 
 knowes it would be the greateft joy in the world to rne to doe 
 it, then ver, 3 2. Be ye kjnde one to another , tender-hearted, for- 
 giving one another even as God for Chrifis fake hath forgiven 
 yon. 
 
 $ t Sixtly, thefe divifions doe grieve and offend our Brethren, 
 
 this flic uld not be a light matter to us, Cfyrift accounts it a great 
 
 evill 
 
Tlie EYttt of our Times. i o j 
 
 cvill to offend one of his little ones ; We may thinke it a little 
 matter to give oft' nee tofome of Gods people who arepoore 
 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) whatfbever Height 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 fhall give 
 them caufe to goe to Goij, to make their moanes to him, of any 
 ill ufage they have had from you ; Lord thou knoweft I was for 
 peace to the uttermoft that I could, fofarreasl was able to fee 
 thy Word for my guide ; but thefe who heretofore were as 
 Brethren to me, now their fpirits are eftranged, their hearts are 
 imbittered, their words, their carriages are very grievous, and 
 all becaufc 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 thernfelvcs to- 
 wards you otherwife then you expected, you vent your felves 
 againft them in quarrelling, in giving ill language, in vilifying 
 andfeorning, your ftrengthrunnesout this way; but there are 
 a generation of men , who being wronged , improve their 
 ftrength in patient bearing, yet in making their moan to God in 
 theexercife of faith, in the committing their caufe to him. 
 
 Matth. 1 8. frblti 24. to 3 1. you have the ftory ofthe fervant 
 whohadtenthoufand talents forgiven him, who yet tooke his 
 fellow fervant by the throat who ought him a hundred pence, 
 and put him intoprifon ; the Text fayes, When his fellow fer- 
 v ants [aw what wai done, they were firry ', and came and told their 
 Lord what was done. You do not hears them cry out of their fel- 
 low- fervant,Q what a vile bafe wretch was he,who would deal 
 thus with his fellow I No,but they went & told their Lord.lt is 
 not the way of Chriftians when they apprehend wrong done, to 
 give ill language, to feek to right themfelves or others by bitter 
 provoking expreflfions ; but their hearts being ; filled with grief e* 
 if they mutt needs vent it, if quiet debates with their Brethren 
 will not eafe them, let them vent themfelves in the powring 
 forth their com plaints to the Lord. 
 
 Seventhly, there is muchfinne in our divifions, for they ftirre 7* 
 up much corruption on all fides, both in our felves and others ; 
 As if you (hake a glafle of water that has dirt in the bottome, the 
 
 Dd 2 dirt 
 
204 Heart-dhifions 
 
 dirt fpreads it fclfc allover:fo doth the dirty frufTe in onr heart s, 
 
 thefe divifions caufing a commotion in them ,• that corruption i$ 
 nowdifcovered, that neither our felves nor others hid thought 
 hid been in us -.Do not you fiy in your hearts,and it may be one 
 to another, Who would have thought it poffible, that (o much 
 filthy ftufle fhould lyefo long in fuch mens heart? undifcovered, 
 which now appcaresfince thefe unhappy divisions have been a- 
 Bnongft us ? lames 3.16. Where there is envying andfirife^there- 
 x ctnfufii* and every eviS ve»rke* When Snakes are cold, they ' 
 lyeftill; but if the heat of fire come to theaa 3 then they hi fle and 
 put forth their flings : Thus mens corruptions heat by the fira 
 of contention that is kindled amongftus, begin to ftirre, to aft, 
 yea, to rife very high. The reaton that fome give of that prohi- 
 bition of the Apoftle, Ephef. 4. Let net the Sunne goe down* up- 
 •nyoxr wrath, which alfo I finde Chrjftftome 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 boyling, they will lye mufing and 
 plotting againft thofe that contend with them ; their thoughts 
 in the night feafon will workc up their corruptions to a great 
 height ; have you not found it fo, when the Sunne was gone 
 downeupon your wrath, you could hardly fleepethat night? 
 dVlUUm the Conquerour in his firft yeere 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 Curfew 
 Se£ : it were well that fome were admonifhed every night, to 
 cover the fire of their pafiions. . 
 
 We ftirre up likewife the corruptions of others, in thefe our 
 divifions ; doe you not fee thofe diftempers formerly mention- 
 ed, working and breaking forth in your Brethren when you 
 provoke them in your contending with them ? Opitty, pitty 
 thy Brother, if thou canft not pity thy felfej does it not grieve 
 thee, that thy Brother fhould bring fmnc upon himfelfe ? Were 
 it not better for thee tofuffer, then for thy brother tofinne? It 
 is an evill thing to be an occaGon of griefe to our Brethren, The 
 Lord does r.ot -willingly grieve the children efmen ) but to be occa- 
 fion of finne to them is much worfe : When did you ever meet 
 with your Brethren, and had your fpirits putint* any heat, but 
 after your parting, when you began to be code, you then faw 
 
 cauff 
 
The EViU of our Times. 205 
 
 ciufe to grieve for unbefeeming words,carriagcs, breakings forth 
 of pafTion, that there was either in you or them : Sometimes 
 in a froward debate there is more finne committed in one houre, 
 then there is otherwife in a whole twelvemonth,bet ween thofe 
 who live lovingly and fweetly together -• yea, fometimes fuch 
 corruptions are ftiiredby differences and divifiens, that one 
 would thinke were not competible to a Saint ; namely, the re- 
 facing in the evillef other men, yea of godly men. David 
 laid his zeals had even confumed him, becaufs his enemies had 
 forgotten Gods Word ; but fomc mens zeale doc even con- 
 fume them, becaufe their friends doe remember Geds Word ; 
 the more inoffcnfve they walke, the more are they troubled ; it 
 were endlefle to mention the uncharitablenefle, wrong, malice, 
 injuftice, cppreffion, cruelty, with the abundance of other fins 
 that are cauied by cur dmfions. 
 
 Eightly, Yet further, as they ilirre up finne, (q they hardea • 
 
 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 ready to relent ; up- 
 on any brotherly admonition, now they areftiffr, they ftand 
 cut fturdily, yea behave tfccmfelves fcornfully : O this fire of 
 contention h*th baked their lufb, hath hardened their hearts. 
 JE-cekj 11. God promiiestogivehis people one heart, and this 
 heart (hould be a heart of flefh. : While the hearts of the Saints 
 are united, they are tender j but when they divide, they grow 
 hard. 
 
 Hence is the reafon why Brethren being faine out, it is fo hard 
 to convkic^ either of them of any ill carriage, they are angry ,and 
 they think they doe well to be angry, and all becaufe their hearts, 
 sre hardened, lonah was in a pettifh meod, his heart was har- 
 dened withir, let God himfelfe come now to convince him, he 
 ftandsitcut, he will by no meanes acknowledge himfelfe faul- 
 ty j no, what hce does hee will juftifie, nee does well to bee 
 angry. 
 
 Ninthly, there is much finne in them, for they are a meanes 9. 
 to keep of! others from Gods wayes; if this hi their religion 
 for men to quarrell one with another, I will hare none of it : 
 Garnall hearted men ufe to charge Religion with all the mifcar- 
 riages of the Prefefiours of it. You know What Siint Paul 
 
loi 
 
 Heart-diyifions 
 
 10, 
 
 fayej, i C.r. 1 4 ;/ »« ^ W ;,A y?^ f , tmgues , ^ , . 
 «»« „ .* « B /,W, „tf the, mth Z h! J M B „jr™ 
 initbn net fay the, are mad! Thus when the men of the 
 world look upon thofe who profeffe Religion, and fee kit 
 catnaps, the* wayes ftrange, divided aSongft themfe Wei 
 will they not think them even mad people? 1 chart?.?.' 
 feci .heChurch, c«». j. ,. b, ,h< keel «»ih Z^HhZ' 
 that jeu fitrmt up m, Beloved tie he pleafi. This by fomTTa 
 interpreted rhus.The Roes and Hinde/are fhy and featfuUre" 
 
 Til ^ th T ,re / gni J fied fuch " «reobfavetsoffhew,"; 
 of the Church, and ready to take offence at any thing thev fee 
 
 full, thatyou doe nothing that may make any difturbance'in 
 tu l mC l' ^^ f i ,Ch " arc obfav« y o» your waVes 
 fly eff and of all mifcarriages there are none more offenfiv" 
 to thelookers on hen wrangling and contendings ; when the" 
 Chriftf* ^ * C ° nClade ' Smd ' this is n <* thTwaJ- of 
 io. They are a very ill improvement of our zcale and cou- 
 rage; Zeaje and courage have fuel, an excellency in them asi ta 
 
 , thouf,ndp,tt,es.heyihouldhaveno other improvemTnt ,he„ 
 to raife and mamu.n quarrels and divifions. The Lord hath u fe 
 of every mans zeale and courage, referve them f br him, for fome 
 notable work that God hath to doe for thee, and doe^t fiend 
 them about that from whencecomesnogood. If Souldie slyine 
 2 {«r enemies, hayingnoftore ofpowder, ftould foenl 
 what they have in making fquibs and fire- works, would thev 
 not be condemned of folly, ,f not of treachery, by ,11? Thoft 
 who have the moft ad, and courage, have little enou'h to 
 fervetheirturne, for the fervices that God requires of them 
 and month* be fpent in unworthy brablings, wraoghts nd 
 qaarrellmgs? That mans body is in anill condition th,°tha°h 
 a fore to which the humours have recourfe to feed it, leaving off 
 the fupplyingtothe parts of the body that are to benouXd 
 andmamtamedbythem; the fore is fed, but the other nar« 
 grow lank and feeble. Thusitiswith m nymensfpn s S 
 
 rortn to teed_ thofe diftemperi; what account can be gi- 
 
 ven 
 
The EytU of our Times. 207 
 
 Cen to God of fuch t ufc of them as this ? 
 
 1 1 They make very much agiinft the Caufe of Omit now 1 r , 
 in hand theereat work of Reformation. Had we joyned hand 
 n hand together, and fet our felves to ferve the Lord with one 
 fhculder , what abundance of fervice might have been done ? 
 how might the honour of Chrift have been advanced high a- 
 mongftw before this day? But while one draws oneway, a- 
 nother another, one feeks tofetup,and aether labours to pull 
 down, how can the work gee on? 
 
 You will fay, That is true indeed, things would go on apace, 
 if thofe who difcr from others, would give up their judge- 
 ments and practices to them, tobeleeve what they Deleeve.and 
 to doc what they doe. But how can this be ? you would 
 not have them giteup their judgements or pradices to them 
 tffl they know they are right, and howcan that : be t ti 1 they 
 bv difcufling, Praying, reading, meditating, finde that oat? 
 If foma me5 had certainly found out the right and other men 
 knew certainly that they hid done fo, then the work were at 
 
 ""am when we complain of our divifions for making much 
 aeainft the Caufe ofCbrift, or work of Reformation, we do 
 net complain againft men, becaufe they cannot aU underftand 
 things alike. But this we complain of, _ 
 
 t That all men who profcflegodhndfc, have not joyned in 
 oapkinetnat which theybeleeve cannot ftand with godlineffe, 
 bv all the waves that God hath put into their hands. 
 
 1 That they have not joyned to promote thofe wayes of 
 podiineffe, which they are convinced to be fo. 
 
 2 That they have not joyned to ftudy what wayes and means 
 may be found oiu to eafe the hearts and conferences one of ano^ 
 ttar to beare with one another, fo far as Chrift would have 
 
 hem be helpfull to, and beare with one another. It is this 
 Lt hath made fuch a ftop in the work-of : Reformation. A peace, 
 ab c humble and quiet oifcuffing of things, furthers that Re- 
 format^ that Chrift would have. Doe you think that Chrift 
 would be pleifcd with fuch a Reformation wherein the lefler 
 mrtLuld-ive up their confeiences and practices to the ;udg- 
 Sth § greater? fuch a kind of fluttering over matters 
 Sg *££, but Chrift mufthave all the ««^ 
 
2 c 8 HeArt-diYijions 
 
 worflaip and do&rine conferred to, and practiced from a prin- 
 ciple of faith. Let us joyn with all our might in all we know, 
 anil with peaceable, quiet, humble fpirits feckt? know more, 
 and intheme/n time carry ourfelves humbly and peac ably to- 
 wards thofc we differ from, and Chnft will not charge us at the 
 Great Day fortetarding his Caufe, the great work of Refor- 
 mation in hind . 
 1 2, 1 2.Thefeonrdiflentiens are aga;nft a greatpart of theCevenant 
 
 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 Gofpcl. We by thefe do that which tends to 
 make void the Covenant, we doe as it were fay that Chnilis 
 not come in theflefh. i Ub.<\. 3. Every fyirit that confejjeth net 
 that lefus Chrifi is ceme tn the fie/h, is not ef God y and this it 
 that Jpirit of Antichrifi. Many men talk much of Antichiift, 
 but iuch as profeffe th©Gofpel,a!jd yet are of unpeaceabie, mar- 
 ling, contending fpirits, they have the fpirit of Amichrift, and 
 they doe not confefle that Jems Chrift is come in the flelh. 
 It is the argument the J ewes have againft Chrift, fay they, If he 
 were come, then that Prophcfie Efay 11.6. would be fulfilled, 
 The wolfe jhaU dwell with the lamb? , and the leopard /ball Ije 
 downe with the kid, and the cow and the beare frail feed toge- 
 ther y &c. But this is not fo,they bring many other places whera 
 Peace is prophelied of , as Efay 9. j. Of the encreafe *f his go- 
 vernment and peace jhaU be no end. Thofe whofeek for his Go- 
 vernment, fhould feek for his Peace alfo. 
 
 Galatimu deArcanis Catholic* veritatis ! (pcnd$ divers Chap- 
 ters in anfweringthejews Objections againft Chrift from thefe 
 places with others, as Lib. 5 . the 6, 7, 5. Chapters. A fpeciall 
 psrt of the Cov«nantof Grace is in that promi{e,JE'*f^.i 1.19, 
 1 wiB give them one heart , and I will fat a new Jpirit within 
 them t and they /hall be my people, and I will be their God, v. 20. 
 And Itr, 3 a. 38, 39. They jbak be my people, and I will be their 
 God, and J 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 directly againft 
 Gcds Covenant with his people , that which tends to make 
 even the Covenant of Grace to be ofnonceffecl:; if it be of no 
 
 cfed 
 
The EVill of our Times. 209 
 
 effect in one part of it, it will be of none in the other. 
 
 13. By our divifions we croffethit end that God aimed at ij. 
 in the variety of his adminiftrations in the gifts and graces of 
 men ; That this was not Chrifts end in difpenfing gifts and 
 graces in a different way, that there might be fucll adminiftred 
 to contentions and quarrels, but rather to cxercife love, we fpake 
 to before, now enely take notice of it as a consideration that fets 
 out the exceeding finfulnefle of our divifions. 
 
 The Aggravations of the finfnlnejfe of our Divifions. 
 
 F lift, That we that are Christians (hould be thus divided, ie *• 
 
 were not iomuch if we were Heathens; our divifions are 
 againftthe very chancier of Chriftianity : Hereby Jball ye knovo 
 that ye aremj Z)ifciples> if ye love one another, fayes Chrifr. 
 Loveand Unity are Chrifts badge, the Armes of a Chriftian , 
 whereby he inewes of what Hoofe he is : But by thefe divifions 
 of ours , what doe we but rend the very Armes that Chrift hath 
 honoured us with, and c&lt t'em under our feet ? 
 
 Secondly, that we who were fo lately in bondage, fhould up- . 2. 1 
 on the beginning of our deliverance thus fall out one amongft 
 another, one from another, one upon another; for us who are 
 newl? come out of pEifon, who have . pc i us ftill the very fmell 
 of our prifon garments^ the fores of our n cks by reafon of thofe 
 pokes that were lately upon them arc nc iled, and yet we 
 
 thus prefently fight one with another, this isuncomciy and 
 very iiniull. 
 
 x Thirdly, The union of our enemies is an aggravation of the a, 1 
 
 finfulnc.{feof our diviiioes ; how great a flume is it that they 
 fhould joyne better th.n we i have they ftronger bonds of union 
 then we? F/^/,83, 5,6".wereadeof tenor eleven forts of men 
 uhe could all agree in that which was evill ; the Text 
 fayes, They confulted together with one confent, it is in the He- jpfll jfc 
 brew, with one heart; there was Edom> the Ijhmaelites , the 
 Afoabites y the Hagarens, Gebtu, Amnion, Amaleck^ the Phi- 
 lifiines, with the inhabitants of Tyre ; AJfnr is joyned with 
 the children of Lot : thefe were of feverall opinions and wayes 
 in matters of Religion, and yet could joyne. I remember 
 
 H e Gregory 
 
2 1 o Heart-diyijions 
 
 r , , , Gregory Naz.ianz.en in one of his Orations, makes a bitter com- 
 \l\L~JZ™ plaint ©f this, Who u there -, fayeshe, that is of a rirht mind, 
 -mf'ov-Tv.^c. that doth not atplore the prejentjtate of things ? Who can find 
 , ,, , out exprejfions to fet tut this clamity of o firs , that theeves and 
 «5o.f W t « ro yy ers grants and whoremafterj (hould be at peace amtnasl 
 nv'ifHtoy &c. themfelveSjjet we cannot be at peace f Revel. 17. 15. wereade 
 Greg. Na\. of ten Kings of the earth, that they are of one wind fo give their 
 Qrat,!*. power to the Bea(t,andto make war with the Lambe ; (hall not wo 
 
 be of one mind to fight againft the Beaft for the Lambe? 
 Fourthly, that fuch as God hath joyned in fo many bands of 
 4. union, fhouldfo divide as we doe, as the bands of old acquain- 
 tance, of deare friendfhip in former times, that fellow-fufFe- 
 rers, thatfuchss are related nearly, brethren, fifters, kinfmen, 
 kinfwomen, fuch as live in the fame family, as are of the fame 
 fociety, the fame calling, fuch as have received much good one 
 from another, yet that now they ftiould be thus divided, and 
 thereby the occafionsof fe much cvillone to another, this is a 
 Mallemmt fo- f° re J an d a grievous evill. Luther in an Epiftle of his to his 
 lis Remanifta- friend Spalatinttf, tells him, that if he rauft perifo, he would 
 tummambm not that the Emperour Charles {hould have a hand in it, out 
 pmre,ne caw f refped to him, but let me rather, fayes he, pe-rilh by thofe of 
 amnZ C ivtr U e- Kom ^ for I know, fayeshe, what mifery followed Sigifmund 
 tui • fck ?*« r ^ c Emperour after the death cAUhn Hujfe. Although we (hould 
 mferias'igif- dc (ire that we migkt be nooccafion of evill to any, yet if it 
 mundumconfc mufi: needs be, better a thoufand times that the evill fall upon 
 UtWtJo a? C# w ^ ec ^ rnen, and thofe who are at the greateft diftance from 
 dam in vita ut > l ^ en u P on f kofe W ^ G are g°dly, an ^ f° neare unto us. 
 Lmheri. Fiftly, that fuch as agree in fo many things, yea in all tkings 
 
 5. neceflary to falvation, yea almoft, if not in all the Doftrinall 
 part of Religion, yet becaufe of feme few things of kflcr 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 finne the more. And this is the evill fpirit of fome,they 
 could wifh our divifions were in greater things, that they might 
 j uftifie their eppofition fo much the more. 
 $ t Sixtly, the finne is qreat, becaufe it is Heart- divifion; if k 
 
 were Htad-divifion, diff r cqoc of judgement^ it were ill , but 
 , not fo ill. Jer.q.iS. Their wickedneffe is bitter , for it reaches 
 
 t0 ^&*rf._Tliis 5?*kes *!*? wickedgeffe pf our 4ivifions bit- 
 ter ; 
 
Tlie EVdl of our Times. 2 1 1 
 
 ter; the heirt commands the head, but the head cannot com- 
 mand the heart. 
 
 7. They are the worfe, be ciufe they break out (o much as they 7. 
 doe ; wounds that take ay re, grow much worfe then thofe who 
 
 are kept clofed; It is an ignorant, foelifh fpeech that fome pleafe 
 themftlveswith,when they arc prov©ksd,and 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 
 tokeepitfin. Indeed if the breaking of it out did make it to be 
 lcffe within then it was before, as the corruptien of a fore is 
 when it breaks out, then there were fomereafonin what you 
 fay ; but it is other wife. As the more you aft grace the more it f 
 
 increafeth, fo the more you act finne, the more it increafeth. 
 And befides, Heart- corruptions when they break forth, they 
 diflionour God in a publike way; whereas when they are 
 kept in, the difhonoar to God is but between God and your 
 felves. 
 
 8. That our divisions are in the prefence of wicked men , $• 
 that we fhoald difcover our foame before them. Gen.i^.y. the 
 
 Text fayes, There wot ajlrife betweene the herdmen of Abraham 
 
 and the herdmen of Lot , and the Canaanite and the Perizite 
 
 Awclt in the land. Their ftrife wai the more vile, becaufe it was «* d.*9«M< w 
 
 before them. Let us remember when we are driving, that the* 7 *' 77 AS'^f 
 
 Canaaniteand Perizite dwell in the land. It is not fafe i fayes ^ ^'%T* K *' 
 
 Nazianzen t to betruft him that hates a Chriftian, with the hea- Naz. Orat.14. 
 
 ring any thing againfi a Chrifiian. 
 
 p. Our divifions are long continued divifions, nothing caa p. 
 quiet us, as if they were irreconcileable. There #, fayes Nazi- ^ofa ^ *J 
 anzen, afatkty in all things amongst men but in contentions ; in v^px & &<?»< 
 meat, in drinke, in finging t in all things other-wife mofi delight- ff P@" ty &JW 
 full, but men have never adone in mifchieving one anothtr. We" ^'~*n (>j» 
 are like cocks, whoareeafily fet a fighting, and when they are ^cdma**.* 
 in, they will never leave till they kill one another. Greg. Naz,. 
 
 10. The late Covenant that flbould be a means to unite us, isOrar.x4. 
 made a meanesof widening oar divifions, by making falfe inter- I0 ! 
 pretations'ofit, 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 thera,by which abufe fomc 
 feek to make it to be a very fnare to their brethren. 
 
 Ee 2 11. W« 
 
2ii Heart-diVifions 
 
 li, ii. We are thus divided at fuch a time as this, the rnoftun- 
 
 feafonable for divifions that ever was in the world : For, 
 
 I, Firlt,itis a time of affliction. It was fad with the 
 
 Children of Ifrael when they were in the wildernefie to meet 
 with fiery Serpents to fting them ; while we are in the wiider- 
 nefie in an airlifted condition, we are fiery ferper.tsonetoano- 
 
 l}»» thtr. The Hebrew word that fignifies afflitted , fignifies meeke % 
 to note, that afflicted ones fhcuid be meek ones. When the ftorm 
 iscomming, the Bees flock together to the hive, /tr.50,4. ln\ 
 thofe dayes t Jaith the Lord t the children of Ifrael /kail come, and 
 the children of ludah together , going and weeping they JhaU goe 
 and fesk, the Lord their God. Judah and Ifrael could not agree 
 at other times, but when they are in a weeping condition, then 
 they fhall come together. 
 
 *• Secondly, it is a time of Fading and Prayer ; England never 
 
 knew what fuch Fading and Prayer meant, as it hathknowne 
 of late: No nation in the world that we know of ever knew 
 the like j and fhall we in fuch times as thefe, when we are catl- 
 ing downs our ftlves before Almighty God, when we are jud- 
 ging our felves before him, in the pride and fro wardne fie of our 
 hearts contend againft one another ? Efaj 584 Behold, ye fafl 
 for firifeand debate, and to fight with the fift of wickfdneffe. It is 
 a fift of wickednefle indeed, that fights in times of Fairs. Is 
 it fnch aFaft that 1 have cfoofen? How doe we in the dayes of 
 our Falls, acknowledge our vil en efle, our un worthy neflfe of the 
 leaft mercy, our pride, ourfelf-love, our envy, our paffions, all 
 thofe diftempers that are dividing diftempers, yet ftill we con- 
 tinue in them, and they break forth into dividing practices? 
 Surely our Fads will rife up in judgement againft us, to make 
 the fin of oar divifions out of meafure finfull. 
 
 3 . Thirdly, it is a time alfo of great snercies ; We are afflitted, but 
 
 not.forfaken; and mercies fhould fweeten ourfpirits. 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 iuch a fruit of mercies would be 
 thegreateft mercy of all, But if inftead of being fweetned by 
 mercies, we are thejmore imbittered one againft' another, how 
 great is this finne? If we (ball take occafion from our victo- 
 ries 
 
ill of our Times, nj 
 
 tizsitNaz,eby, Taunton, ErUgewatcr , Sberfarne, Brijf*!, to 
 feek to drive out of the KingJottie thoufands of godly men 
 whom God uied asinftruu en! of i~<- great mercy tous; will 
 not this be fin unto us ? Ccd brought us indeed inroa wilderncs, 
 but he hath there fpoke com: .-rtsbly to us; our wiidernefle is, 
 our way to Canaan. It was the charge or Iofeph to his bre- 
 thren, Gen. 45. 24. when they were going from Egypt toCa* 
 mm, See that ye fall not out by the way : We hope God is lea- 
 ding us ro Canaan, oh that we could fee Chrift booking upon 
 us, and charging us, faying, See that you fall not out by the way, 
 doe not grudge one againft another, let not one fay, You are the 
 caufe of our trouble, and another fay, Nayjbut you arethecaufe 
 of our trouble; let every one charge his owne heart, let every 
 man fall out with his owne finne 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- 4* 
 
 tunitiesofiervice into our hands, as now he hath. How many 
 holy men who were furnifned with large abilities and enlar- 
 ged heaits to have done fervice for God and his people in for- 
 mer times, lived privately, onely enjoyed fweet commu- 
 nion betweene God and their owne foules, but oh how did 
 they prize opportunities of fervice 1 how did theythirft after, 
 and greedily embrace advantages for publique work ! they were 
 willing to fubmit to any thing to the uttermoft their cenfeiences 
 would iuffer them, that they might be employed in work for 
 Godand his Saints: Though their encouragement from men 
 wasftnall, yet their work was wages to them; but in thofc 
 times, almoft all places of publique imployment were in the 
 hands or at thcdilpoieof evillmen; could they have forefcene 
 that within a few y ceres, there fhould be a doore open for all 
 godly men, to full opportunities for the imployment ©f 
 their gifts and graces to the uttermoft. How would they have 
 rejoyced and longed to have feenthofe times, and bleflcd thofe 
 who fhould livem them I I am confident it cannot be faewn 
 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 publike fervice, as for thefe lsft five y eeres hath been in Eng- 
 land; andfnall this opportunity be loft with our wranglings 
 and contendings ? Oh how un worthy are we to live in fuch 
 
 E e 3 times 
 
214 Heart-diVtfions 
 
 times as thefe are I When a Matter fets his fcrvants to work, and 
 that in fuch a pecce of work as is of great concernment, the op- 
 portunity of which if loft will be a great loffe to him : if 
 thefe fcrvants fhal trifle away this opportunity with wrangling 
 one with another about their work, one oppofing another in it, 
 will this be a good account to their Matter ? So much time was 
 fpent in work,but fo much in quarrelling, whereby there is little 
 of the work done. We read of Nehemith, cap. 6. 3. when San- 
 ballatiwiTobiah, thofcquarrelfome companions lent to him to 
 meet them, intending to quarrell with him , he anfwered them, 
 1 Am doing a great works, fo that 1 cannot come, why Jhould the 
 
 . • W9rkcee#fe? If we fee men fet upon ftrife and contention, we 
 fhould not meddle with them, tofpendourttmein tnfwenng 
 what comes from them j our cafe wersmiferable, ifwewereat 
 the mercy of every quarreller, bound toanfvver whatfoever he 
 pleafts to put forth. But let us tend our work ; thefe opportuni- 
 ties of fervice that now we have are too pretious to give way to 
 thcm,to be fpent,to be loft upon thc.How juft were it with God 
 to take thefe opportunities from us, to bring us againe intofueh 
 a condition as we fhould be glad of a day es imployment in pub- 
 lick fervice, and then oh how would our confeiences wring us, 
 and grate upon us for fuch ill improvement of them, for fuch 
 unworthy loffe of them when we hid them 1 
 
 5. 5. This time is the time of thetryallof ourfpirits. We never 
 
 had fuch a time to' try what fpirit of love, what principles of 
 union are in us as now we have; and (hall we nowmifcarry? 
 May it not be juftly thought that all our feeming love one to, and 
 clofingone with another formerly, was only for our own ends ? 
 Before we were all under oppreflion, or at leaft the fcares of it, 
 when we lookecf upon our felves as in the fame condition, then 
 thetryal was not fo mudr.but no w there is fome difference made 
 in the condition of godly men. Some have the times fmiling up- 
 on them more then others; now is the time of triall. The time of 
 the triall of the fpirit of Pharaohs Butler towards lofeph, was 
 when he was out of prifon, in joying his preferment at the Court, 
 &]ofeph remained ftil in prifon. Perhaps while they werefellow- 
 prifoners he might tell lofeph that his heart did clofe much with 
 him, and if he had any opportunity to be ufefull to him, oh what 
 ahappinelk fhould lie think it to himfelfe 1 Surely it fhould be 
 
 impror 
 
TJie Evill of our Times. * 2 1 <> 
 
 improved for the good of Jofepb to the uttermoft. But when he 
 was preferred, when he had refpeft amongft great ones, and Jo- 
 fepb ftill was kept low, then he is not the fame man that he 
 was when he was Jofephs fdlow fuftcrer. Now he hath other 
 things in his head : hfeph is forgotten by him. Where this evill 
 is,befureGod will find it out : forit is an evill very grievousto 
 h ; s 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 deare friend 
 of his flsine 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 downe 
 my fpirits : So when any fhall doe fuch things as might caufc 
 contention, doe youfpeakto your owne heart, Ah I finde my 
 anger ftirred ; I could contend, but now is no time for me to 
 let my fpirits rife in a contending way ; thefe times call for 
 peace and union, not for ft life and debate.Thisisthe 1 r. aggra- 
 vation we are divided in fuch a time as this. 
 
 The twelfth is, we are divided, notwithstanding we are 12. 
 all convinced of the evill of divisions. We cry out excee- 
 dingly aaainft them: wee tell one another, that of all the to- 
 kens of Gods difpleafure amongft us, thefe are the greateft. Yet 
 fcarce a man does any thing, or leaves any thing undone towards 
 any heipeagainft divisions, or furtherance of our union. Every 
 mancryesoutoftheTheefe, but whoftopshim? We all fay we 
 would have peace, oh peace is an excellent thing I But wkereis 
 the man who is willing to be at any coil for it, either in puttiog 
 up any wrong which he conceives is done to himfelfe,or bearing 
 with his brother in any thing differing from himfelfe ? The Lord 
 may juftly judge us out of our owne mouthes. 
 
 13, We have complained of others who were in place of po* 13, 
 
 wer, to be of harfli, crucll dtfpofitions. We have laid if they had 
 been of gentle,loving, peaceable difpofitions, tendring the glory 
 of God dearly, and the good of their brethren as their owne, what 
 abundance of good might they have done I We have thought in 
 thofetimes, Oh if fuchmen were in place, who were then our 
 dear brethren,whom we conceived to be of holy,humble,fweet, 
 peaceable fpirits,very tender-hearted towards any they faw god- 
 lineffe in ; had they power in their hands, what fafety, peace* 
 reft, would the Saints have I How comfortably ihould they goe 
 
 on 
 
ti6 Heart-dmfions 
 
 on in their work I How would they be edified , prayfing the 
 Lord ! What a heaven upon earth fhould we have ! And yet we 
 finde it otherwife. We may fay,we looked for light, and behold, 
 (I will not fay darkneiT-) but behold dimntfle even from therm 
 tor brightneiTe, but behold obfcurity. Oh how doe the carriages 
 ofthefemenin fome degree /uftifiethe harfhncfTe, fowernefle, 
 domineering and cruelty of Come of the Prelates 1 We hope no- 
 thing (hall ever befall us as to be fuck a temptation to us, as to 
 jaftifie their places. But fome of their perfonsarefo farrejufti- 
 hed, asthereisoccafion given to think they were not fuchvile 
 men as heretofore we thought they were. For now we fee what 
 a temptation there is in having the times flune upon men, in ha- 
 ving power put into mens hands. We fee now that men who 
 have other manner of principles t hen c ver they had,y et how fad- 
 lyth.y mifcarry when they come under the like temptations. 
 How can we anfwer Chrift Jtfusfor thtfe things ? 
 14. ' 14. We areftill divided, though we havefeene thcwofull 
 
 evils that divifions have brought upen others, yet we cannot be 
 warned by other mens harmes. Thofewho are acquainted with 
 Ecclefiaflicall Hiftories, may furnifh themftlves with Volumes 
 in this kinde. Who can reade that fhor 1 b fa **re Hiftory of the 
 troubles at Frankfordjoat his heart muft needs blee i within him ? 
 And of late what evils have almoit alltr.c Pre it ant party in 
 Germany ,and through theChriftian wen id ,Tbfi r 1 bv iivifionsl 
 » And yctwe engage our felvts in them, ar y enga- 
 
 ging our felvcs more and more. Kow deepe we fh.il fink 
 the Lord knows. 
 *5« 15. Incur very labouring for union we are divided, in our 
 
 endeavours for peace we are at variance. Nazi*nz.en in his 1 2. 
 Oration rebuking this ftrange mifcarriagc of mer>, hath this no- 
 &i*$ dyahrtw table CXpreflion, While we would have charitie, we fludj hatred, 
 yTie& iiahSTH- while wefeeke tofet Hf the corner ft one which unites the fides tore- 
 ™pWKi'£& r th*r t we are loofened our/elves, we are for peace, and jet we fight 
 ™tSj$# 2& one whh another. Our wayes of late have been little elfe bat do- 
 fti?nrtif %tn- i°§ *od undoing ; yea we croffe our felves in what we would do, 
 Ksufaidii. by doing what wee doe. We are full of contradictions in our 
 Naz. Oran 1. wn fpj r i t$ an( j actions, and we cry out of others, that they arc 
 not confident to their owne principles. 
 * *?, Laftly,th« finpc of our divifions is the greater,bccaufe we make 
 
 Reli- 
 
The EVttt of our Times. 1 i 7 
 
 Religion to patronize them. We divide from one another, and 
 all under a pretence of Religion. Surely this Virgin is forced.for 
 there is nothing more contrary to the name or nature of Religion, 
 then to caufe or further divifions. The name carries union,ftrong 
 union with it : Religio a Religand$ t from binding us againe to 
 God, and to one another, after we were divided by our iin. To 
 father our wicked divifions upon Religion, is no other then to 
 bring down the Holy Ghoft hom the likenefle of a Dove to be 
 like a Vultur or a Raven. What fpirit is it that we profeffe our 
 •felves to be aded by when we are working for Religion ? is it 
 not the Spirit of God? and is not that a Dove-like fpirit? al- 
 though we difhonour our felves by difcovering the bafenefleof 
 our owne fpirits by our divifions, yet let us not put difhonour 
 upon the bleffcd Spirit of God ; this makes the finne to be abo- 
 minable. Naz,ianz,en in his fore-named Oration, inveighs a- y&fdkfeiat 
 gainft this in thole in his time, In our pleadings for the truth t *ton*m kj-ti- 
 yee (fayes he) belj/e cne another • as if this were the way to "4 ett7 W , « 
 maintain truth. 
 
 Chap. XXIX. 
 The wofull miferies that our divifions bring upon us. 
 
 T Hey are themfelves fruits cf the curfe, therefore there can 
 come no other but curfed fruits from them, except God, 
 contrary to their nature, be pleafed to over-rule them, which 
 he onely is able to doe. It was the curfe of God upon the 
 ground, Briars and thornes fhaH it bring forth ; It is no lefife 
 curie of God upon mens hearts, that they bring forth fuch bri- 
 ars and thornes, by which they tear one another. 
 
 Firft, our divifions provoke the wrath of God againft us ; 
 though the wrath of man accomplifheth not the righteoufnefle 
 of God, yet it may accomplifh the wrath ofGod. ^Efay o. ai. 
 AtanaJJth againft Ephraim t and Ephraim againft Manaj[eh i and 
 they together againft ludah j for all this his anger is not turned a~ 
 •»aj t but his h*nd uftretched out ft ill. When we are thus one a- 
 gainft another, the anger of God is not turned away from us, 
 jye may feare his hand will yet be further ftretched out againft 
 
21 8 Heart-divijions 
 
 us ; fo long as cur wraths one againft another continue fo hot* 
 certainly Gods wrath is not appealed. 
 
 We reade of Abraham, when he was about facrificing Jfaac, 
 he found a Ram entangled in thebryars, 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 get out, it is a ligne that we 
 are prepared to be a facrifice, even to the wrath of God. 
 2 •• Secondly, by t hem we fer ve the defignes of our enemies; what 
 
 Would they have given, when they fitft divided from us, to have 
 procured fo great divifions atnongft our felves, as have been,and- 
 yet are ? If a Million would have purchafed them, rather then 
 they fnould not have been, they would (no qucftionj have gi- 
 ven it » Tarn fure they further their defignes more then many Mil- 
 lions would have done : 
 
 Hoc libacus velit, & magno mercentur Atrida. 
 
 We have often ftid that fome who have kept at the Parliament 
 
 have lei v^d the defignes of the King and thofe about him better 
 
 then they who were with him. Certainly thofe who foment 
 
 diviiions amongft us, doe feive our enemies, turne more then 
 
 many that are with them. When in our contentions our fpirits 
 
 rife one againft another, and we reproach one another, we doe 
 
 on *<■ \l<jZakI< not con fid tr i fayes Naz.i-anz.en, how unfafe it u to put weapons 
 
 ovhjtv *•$>$> so- into our enemies hands. Yea he thought in his timej though 
 
 .$•<#««». Naz. ncarethirteene hundred yeeres fince, thedivifions oftheChur- 
 
 Orar.r4. ches to bea great meanes to further and haften thecommingof 
 
 Antichrift : forfohe hyes in the fame Oration before quoted, 
 
 Mnwiztto Ar / verily feare left Antichrift Jhottldcome fuddenly upon thefe oar 
 
 7tjgiff& cms-tf di v ijt „ s t andlefl he/hould take the advantage of thefe our ojfen- 
 
 «? icuj-fi JW-- ces an ^ dOlempersto raife his power over hs. Let thofe therefore 
 
 .&tas tw'»Ws05 who ciy do wnc Antichrift fomuch, cry downe divifions alfo, 
 
 Mry*?* £ left trny prove to fervc the defignes of Antichrift in a very great 
 
 ttifafa&T*. meafarei though they think not lo. 
 
 Thirdly, by thefe we make our felves a fcorhe to our enemies. 
 *■" Hofea i j. ult % The rage of their tongue /ha3 be their divifion in 
 
 the land of Egypt. When Maligrjants hear our rage one againft- 
 another, we are aderifion amongft them ; thefe Egyptians jeere 
 us, they contemne us, and all the power we can make a- 
 gainftthem. I findein one of Melantlhons Epiftles, a ftoryof 
 ojoe Bejfarion, exhorting the Princes to concord, that they 
 
 might 
 
The Evil! ofottr Times. 2 t£ 
 
 BcUtim erat 
 inter lottos & 
 
 might joyne againft the Turks, he brings in this Apologue : 
 There was a war between the wolves and the dogs j news came 
 to the wolves that there was a huge army of dogs comming a- 
 gainftthsm, intending to teare them in pieces; the wolves fent Tane^'cim^ 
 an old wolfe out to be a fcout, he comes and tells them there nundatum tfc. 
 were indeed a great company of dogs more then themfelves f et lu P is vtni ' 
 were, but they need not teare, for he perceived they were Ze^cftf^ca- 
 of different colours : Upon this the wolves made nothing mm a diace- ' 
 of them, accounting it an eafie matter to deale with them who rmdts lupos, 
 were 10 differing amongft themfelves. In the fame manner, mf<# eft fre- 
 fayes Melarillhon, doe Staphilut, and Canifuti , and others of ^vetJixli- 
 the Popifli f action, triumph in refpecT of us; upon which hee fa rauktiat 
 falls to prayer, That the Sonne of God, the Lord lefus Chrifi, effe qui dent 
 would cover ne them > and make aS in their Churches to be one muhitudincm 
 • , • ° canum loupe 
 
 in hm - „ . . mwem quam 
 
 luporum, [cUbcncfpermdum ejfe quia viderit multas cfe difjmilitud'.nes colter um in canibm 
 bac voce confirmati lupi delimits facile pelli poffe fperabant. Mdan&hon. Epift.108. 
 
 Fourthly, yea by thefe we are like to be made a prey to our e- 4. 
 nemies. Here many fad (lories might be told you of the prevai- 
 lingsof enemies againft divided people. The divifions of Ifrael 
 at this time made them a prey to tfceir adverfaries, which you 
 may fee clearly if you reade iKing.ij. afterwards the divisi- 
 ons of the other Tribes made them a prey to the Romans. When 
 the Turks have prevailed over Chriltians , doe not all ftories 
 tell us it hath been through thedivifions of Chriftians? When 
 Normans, Danes prevailed in England, 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- 
 Bother, in the meane time the Kite comes and catches them 
 both away. 
 
 Fiftly, if God Giould 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. Gal. 5. 15. If ye bite and 
 devoure one another, take heed ye be not confumed one of another. 
 What biting and devouring was this? It was not in an open 
 fjoftilcway,theydidnot take up Arms one againft another, but 
 by their different opinions and contentious carriages in matters 
 pf Religion. Their differences in the matters of Religion were 
 
 F f 2 very 
 
220 
 
 Heart-dhijions 
 
 very great, Non dc fimbtu , fed de h*redi$ate , not about the 
 -bounds, but the inheritance it felfe ; yet unpeaceabltnefle and 
 violence in their carriages one towards another, though the 
 matter of their difference was fogreat,is condemned and threat - 
 ned by the Apoftle. Doe not our Adverfaries fay,Let them along 
 and they willdevoure one another ? Ggd gives us good hope 
 t that he will deliver us from our enemies ; bat the hearts of many 
 . godly and wife men tremble within them , fearing left that 
 wolvifti diftemper or ours fhould feed upon oar owne fTdh 
 when the matterthat it had to feed upon from without is taken 
 away. 
 
 $ t Sixtly, if we fhould not devoure one another, yet being thus 
 
 divided weareliketoperifhofourfclves,asthoie /»/*#*, which 
 after they are cut afunder, yet the Overall parts live ; they 
 wriggle up and downea little whik,but they cannot hold'long. 
 So it is like to be with us ; except we /oyne, we cannot live. 
 
 - , Seventhly ,thefe divifions are like to make many miferable in- 
 
 deed; forifGodbenotmercifulltothem,and that feone, they 
 are like to be fuch a rock of offence, as to fplit them, upon which 
 they are running j they are in very great danger to make fhip« 
 wrick of their confeiences ; yea I reare feme have done it alrea- 
 dy j if it be not fo, the Lord be mercifull to them,and prevent it. 
 Thefpoiled houfes, the torn eftates, the maimed bodies of men 
 caufed by our di virions, are fad ob j efts to look upon ; but the 
 broken, maimed, fpoiled confeiences that thefc have caufed,and 
 are like further to caufe, were and yet are like to be objects be- 
 - fore us to be lamented with teares of bloud. This ihip wrack of 
 conference it may be is not felt now, but it will prove horrour 
 of confeience hereafter. 
 
 S; Eighthly, they are like to lay a foundation of much cvill to 
 
 pofterity j this confederation is almoft as fad as any. We think 
 it a great evill that Kings children Oiould be brought upinrha 
 fight of bloud, that they fhould be in danger to have principles 
 of cruelty or tyrannie infufed into them in tueir tender age- 
 we are arraid left the muddy water they drink now- fhould breed 
 difeafes in them that may break out afterward. Surely it is a 
 great evill alio for the children cf the Church to be brought up 
 in the fight and excrciii of divifions in matters of Religion ; that 
 that knowledge of Religion which they now take in, fhould 
 
 be 
 
The EviOofour Times. 2Zl 
 
 bets troubled waters full of fojfle. In the beginning or this 
 Parliament there was ashopefull a generation of young ones 
 commirgup, as ever the Sunnefaw, but many of them have 
 loft their lives in this publ<que Caui'e; God will certainly take* 
 valuable confederation aMhe hands of the adverfaries lor their 
 bloud efpecially ; wehavecaufeto bldTe God for them: God 
 made ufe or them to ftop the rage, the overflowing of the proud 
 adverfaries upon us; they have terved their generation,and have 
 beene more ufefull in it then others who have lived 70 or. 
 80 yeeres formerly : but for thofe who are preferved , theie 
 divifions in the things of Religion have fpoiled many of them, 
 they are carryed away with fuch a ftrange kind of fpirit of error, 
 of cor.ceitednefle, folly , wilfaineffe , bitterneflfe * licentiouf- 
 nefc , and boldneiTe, that their hopefull beginnings are loft * 
 fo that the next generation is like to reap very fowre, bitter, 
 and unwholfome fruits >of thefe our quarrels and contentions. 
 By what hath been faid you may fee why the Spirit of God, 
 Frev. 6. 19. puts the lowers ot difcord amongft thofe whom 
 God hates : What the haryeft ot fuch feed is like to t~, we 
 fiiall fee in the next Head. 
 
 F 
 
 Aggmvations of the mifery that cimes by our div'tftcns. 
 
 Irft, our mifery is the greater, becaufe it is Hill increailng; 1* 
 _ Divifions make way for divisions; we beat our brethren till 
 ibeycry, and then we beat them becaufe they cry, is not this 
 hard dealing ? We read in our Chronicles that thofe who were 
 born in England the yeare after the great mortality 1349. wan- T.'rralfmgbaM 
 ted fomeoftheircheek teeth; if we fhould judge of mens teeth '» t ^ m **»«• 
 by their biting, one would think that now men had more teeth, 
 or at lesft farre (harper then they were wont to hive ; there 
 was never fuch biting as now there is. Yet thanks be to God 
 thisincreaieisnot 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 termes are not heard 
 amongft them as formerly ; though there be differing judge- 
 ments, their hearts and arines are open one to another, they love 
 one another, they are willing to live and. dye one with another. 
 
 F f 3 "The 
 
222 
 
 Heart-diVifions 
 
 The bleffing of the Almighty be upda V cu ; goe on and pro- 
 fper, the Lord is with you ; he hath don'e great things by you, 
 and delights toufe you in great fervices, for the honour of his 
 Nam-, and good of his people. You have had, and have the 
 prayers of the Saints, they bleffeyou, and bleiTe God for you. 
 Sci;lai. rs united in love, and hating that which is vile : are exc t- 
 dingly itrenthened 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 d'd 
 the greateftfer vices: Tney were ctlledthe#*/j Band becaufe 
 they hated difhoneft things, and were willing to venture their 
 lives for honed caufes, tearing difhonourablc reproach more 
 Plutarch In u? !;' Gnourablc dan f f r< But tho "gb t*»s was one caufe why it 
 SSbrfjfc- hldth « n J=Jf, yet Plutarch thinkes that the flrft caufe why it 
 lopidas. *'" caUed the Ho h Ba » d > was from their intire love one to ano- 
 
 ther. By the felfe fame reafon (fayeshe)thati»Arf*callethalo- 
 veradivinefriendbyGodsappointmcnt. Thefe 7 hebans toge- 
 ther with other of their Countrimen, had a great power of the 
 Lacedemonians to refift fuch a power as the Athenians, for feare 
 of it left oft to protea them, renouncing that league that they 
 had before with them. Every man, faid the Thebans, were un- 
 done. But thefe deipifed Thebans meeting with the Lacedame- 
 mans about the City of Tegyra, where according to the com- 
 pute of fome they were fix to one, and a warlike^valiant peo- 
 ple, one came running to Pelopidas the CiDtaine of the The- 
 bans, faying, Sir, we are f alne into the hands of the Lacede- 
 rnomans. Nay, are not they falne into ours? fayes Pelopidat. And 
 io it fell out, for they utterly routed them. In all the warres that 
 the Lacedemonians ever had, as well with the Grecians as with 
 the barbarous people, no Chronicle ever mentioned that they 
 wereoyercomebyanynumbtrequallinbattell. Whereupon 
 thefe Thebans grew fo terrible to their enemies, that none durft 
 for a long time encounter with them. After this battell Pclopi- 
 das would never fcpsrate them one from another, but keeping 
 them together he would ahvayesbeginne with them, to give a 
 charge in his moft dangerous battdls. Yet notwithstanding all 
 thisfetv:ce they had ill re quit all from the people, for when their 
 ^rpmne PeUptdas came home, they ftirred upi party againft 
 him thatiou^itto break Mm, though they could not prevail:. 
 
 It 
 
77;e EVill ofotcr Times. 223 
 
 It is farther reported of this Band, that it was never broken nor 
 cvcrthrovvnet-ihhe cat tell of Ckaronea, whereit feemesthey 
 had fome added to them. And fee what love and valour will doe 
 in an Army unto death. Philip taking a view efthcfUine bodies 
 there, he I aw foure hundred dead on the ground, one hard by ano- 
 
 r 3 all o T them thruit t horo w with Pikes on their breafts, and 
 being told that it was the Lovers Band, he fell a weeping for 
 pit ty, faying, Woe be to them that th'mke theft men didcr fnffered 
 any evill or drjhonejt thing. 
 
 Ever fince cur Armies have been united, God hath wonderful- 
 ly bleiTedthem. Shall men of warre be at peace ? and is this 
 comely? and fhall men of peace be at warre? how uncomely 
 will this be ? Yet fo it is. The feeds of detentions never fprung 
 upmoreagainitus then of late they have done. The fpirits of 
 'men fee me tc be heat and ready tobojlecne againft anotherin 
 this City more then heretofore they have done. Trie Lord hath 
 made London a bltffir g to the whole Kingdome, and the neigh- 
 bour Kingdomes too. The children not yet borne will have caufe 
 to blefle God for Ltndon, for their union, their faithfulneile, their 
 courage, their bounty : and fhall cow, when God is about brin- 
 ging in reft to us from the rage of our enemies, a fire of diflcntion 
 be kir.dlcd amongft us ? Shall the comfort of all our former mer- 
 cies and future hopes be loft; by railing u? of new quarrels ? and 
 nu'.t this come from the City ? The Lord forbid. The Lord 
 make you like ltrttfalem, a City compact, at unity within'ttfelfe. 
 Your very name carries unity in the race of it. CivU a eoeundo, 
 i?.\sCicer:qxod vinculo quidamfocietatii in unit coeunt quafi Coi- » 
 im.I remember I hive read in Livjx notable fpeech of Scipio to 
 the Citizens at Carthage. By what name, fayes he, In all I call 
 you ? I know not : Shall I call you Cives, qui a patria vejlra de~ Liv: hilt lib. 
 fciviftit I Things are no: come to thispaliein this City. The l8 - 
 Lord forbid that there fhould ever be that degenerating from that 
 unity and love heretofore hath b:en, that there fhouid be caufe 
 to fay, Snail you fUll be called Cives ? qui cpriflina unit ate, a 
 priftino amore mutno defcivifiis, who have departed from your 
 former unity and mutuali love. On no, L?t brotherly love con- 
 tinue } Hcb. 1 3.1. Let none take your crowne,but abide glorious 
 in the eyes or the whole Nation about you, and all ftrangers that 
 come intc you. We pray for the peace oj London, Let them prober 
 
 that 
 
224 Heart-diYifions 
 
 that love it, Peace be within her wafts, and prosperity within he/- 
 Palaces, If any fhall fay, the City is not guilty herein, it is but 
 fome few. private men .* I gladly anfwer as Scipio in his forena- 
 med fpeech did to the Carthaginians, making fuch an obj^frion, 
 Libenter ere dam negantib m, I am very willing to bdeeve if. On- 
 ly doe you make it appeare to be fo, by knitting your felves Co 
 much the more ftrongly together, by how much any amongft 
 you feeks to difunite you. 
 a. A fecond aggravation of the mifery of our divifions, is, Surely 
 
 none will pitty us in all that evill that comes upon us by the n. 
 If God (hould have fuffered our enemies to have prevailed 3gainlt 
 us, all the Proteftant party in the world would have pktied us. 
 If thofe who had elcipcd had fled for their lives to th.m, 
 they would have entertained them with much companion. But 
 if we mifchicfe our felves byoiSr divifions, we&ali be looked 
 upon as contemptible in the eyes of all. If we fhoold flyeto 
 k them, we may exped to be entertained with rebukes ; You are 
 
 an unworthy generation : Gn>d put a price into your hands, to 
 have done your (elves and all the Proteftant party good; you 
 might have freed your felves from thraldome, and many wayes 
 havebeenhclpfulltous, butyouhad fuch proud, envious, qu^r- 
 relfome fpirits,that you brake afunder one from another,you mif- 
 chieved one another,and fo have undone your felves andyourpo- 
 fterity ; ye are not worthy to live amongft men. Can we be able 
 to beare fuch rebukes as thefe ? Every man that is in rnifery de- 
 fires to be pittied, but this mifery is like to be fuch, as no pitty 
 can be expected in it. 
 
 3. Thirdly, our confeiences will fly e in our faces, tellingus that 
 we may thanke our felves for all this. It is a great part of 
 the torment of the damned, that their confeiences (hall beal- 
 wayes upbraiding them for bringing fo much evill upon them- 
 felves. This (hall be the gnawing of that worm ot confeience 
 for ever. 
 
 4. Fourthly, our mifery is and will be aggravated by the execu- 
 tioners of it : our familiars, our brethren, thofe who not long 
 fines weredeareto us, will be madeafe of to make us miferable. 
 How grtat a mifery will that be ? When the men oUudah came 
 np to Samfcn, to deliver him to the Philiftines, iifc/f. 15. 11, ia. 
 fay cs Samjon to them, Stttfweare U roe that ye mil not fall upon 
 
 me 
 
Tl?e EVill of our Times. 225 
 
 me j our f elves.. He thought it a very grievous thing for the men 
 of fudab to fall upon him. He did not fomuch regard what the 
 Philiftines could doe againft him. Certainly therj is nothing in 
 the world more fad then for one brother to make another mifera- 
 ble. The Hiftory of that Warre betweene Sjffa and Alarius tels 
 of one having flaine a man not knowing him, but after he loo- 
 ked and found it was his brother, in the anguifh of his heart,be- 
 caufe he had flaine his brother, he took his ("word and ran it in- 
 to his owne bowels. It is a great evill to be an inftrument of 
 evill to our brethren, and to fuffer evill from our brethren. 
 
 This confederation might be enough to flop us in our divisi- 
 ons , and caufe us to think of wayes of joyning. Plutarch in 
 the forecited place, the life oiPelopidas, fayes , that the Poets 
 write that the misfortune of Laius who was flaine by his brc- 
 ther Oedipus, was the firft originall caufe that the Thebans be- 
 gan to be in fuch love one with another, to joyne in that Hely 
 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 mercif ull to us. 
 
 Fif tly the mifery of our contentions in the Civill State is fuch, 5 . 
 as if we be overcome, we are undone, for our outward conditi- 
 on, we and our poftcrity are made (laves ; if wc doe prevaile, 
 yet there is fadnefle in our conqueft. That is a miferable warre, 
 which is thus. The Civil Wars of the Romans were fuch, Nul- 
 los habitura triumphos, there was no triumph, but fadneffe even 
 in the victory. 
 
 Sixtly, what help can there be ? for we wilfully make our 6. 
 felves miferable; if men willundoethemfelves, who can help 
 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 divisions 
 are ; their root is evill and bitter, and they are the root of much 
 evill and bitter fruit. Wereade Genef. 38. 2p. that Pharez, was 
 the fon of Tamar • Pharez. fignifies divifion, fraction, frem 
 whencehe had his name ;Tamar fignifies a Palme tree, Abama- «j»p 
 ritudine, fayes Pagnine, according to fome, from bitternejfe ; Di- 
 ▼ifion comes from bitterneffe, and begets, like it felfc, nothing 
 but bitterneffe. 
 
 G g . Chap, 
 
216 HearudiYtfions 
 
 Chap. XXX. 
 
 Cautions about our Divifions y that we may not make an ill ufe 
 eftbem, buttryifitbefojfibleto get good out of them. 
 
 o 
 
 ,Ur Divifions are very evill, yet let us not make-them 
 worfe then they are, and let us take heed that we bs not 
 made worfe by them. Wherefore we flball 
 
 Firft, (hew wh3t are thofe ill ufes which many make of 
 them. 
 
 Secondly, that it is no fuch ftrange thing as fome would make 
 it, that there mould be divifions in times of Reformation. 
 
 Thirdly, how it comes to paflethat godly men are divided, 
 who above all men, one would think, mould agree. 
 
 Fourthly, why thefe differences arefo ftrong, and fometimes 
 fo fliarp amongft thole men who feeme to come very neare to- 
 gether in the maine, the matter of whofe difference lyes in fmal- 
 Lr things. 
 
 Fiftiy, how far God himfclfe, and Chrift , and the Gofpel, 
 may be faid to have a hand in our Divifions. 
 
 Sixtly, What good ufes we mould make of our Divifions. 
 
 For the firft. The ill ufes that many make of our Divifi- 
 ons , are, 
 3. Firft, Some upon the evills they fee and fecle in them, think 
 
 it was bater with us heretofore, and wilh we had thofe times 
 againe; Juft like the murmuring Ifraelites, as foone as they 
 wtrepuctoanyftraits, they wifoed they were in Egypt again; 
 it was better with us then, fay they. Yea Num. 1 6. 1 3 . out of dis- 
 content with their preflnt condition,they command the Land of 
 Egypt, wherein they were Bond-flaves, to be a Land that flow- 
 ed with milk and honey, murmuring at Mofes that brought 
 themoutoffuchaLand. The Land of Canaan that God promi- 
 fed to carry them to, was a Land that flowed with milk and ho- 
 ney, bat out of the pervcrfneffe of their fpirits they defpifed that 
 Lund, and Egypt, now in this froward humour oi theirs,muft be 
 the Land thai flowed with milk and honey. Oh the perverfnelTe 
 of mens hearts ! if they be but a little crofled, how hard is it 
 for God or man to pleafe them I how unworthy are fuch fro- 
 ward fpirits as thele, to live in fuch a time as this, to fee the 
 
 great 
 
T7;e EVtll of our Times. 227 
 
 great works of God that he hath done for his people. It is true, 
 heretofore men feemed to be moreunited then now, there ap- 
 peares more differences in mens opinions and wayes then for- 
 merly ; but wherce 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 mould commend their life as more comfortable then yours, 
 becaufe they keep clofer together all the day then you doe, 
 would you envy their happineffe ? time hath been that a tyranni- 
 call chaine hath been upon us, we dared not then di feu fle any 
 matters of difference with freedome; if a Convocation deter- 
 mined it, there was a chaine upon us to faften us to it ; now 
 God hath given us more liberty to debate things freely, that 
 we may find out the truth more clearly ; and though men while 
 they are in their debates be at fome diftance one from another, 
 doe not fay it was better with us heretofore then it is now,thou 
 doft not (peak wifely concerning this thing. 
 
 Surely thefe men who are fo defirous of former times, are 
 ad fervitndinem »^* 3 born to be flaves ; it is pitty but they fhould 
 have their eares bored for flaves. 
 
 Secondly, the ill ufe that others make of thefe divifions is to 
 cry out of Religion and preaching ; fince there hath been fo much 
 profeflion 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, fhould have ob- 
 jected againfthim , Since this Chrift hath come amongft us, 
 we have had more trouble then we or our fore-fathers hereto- 
 fore have knowne ; we were not wont to heare of men poiTHt 
 with the devill, fo as now we doe; now what a noyfe is there 
 in all the countrey of men poffefled with evill fpirits? we doe 
 not reade 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 be- 
 fore ; he pofleffed all in quiet before , but now his Kingdome 
 begins to (hake. 
 Thirdly, becaufe of thefe divifions , many refolve they will 
 
 G g 2 ftand 
 
 2. 
 
228 Heart-diYijlons 
 
 ftand Neuters, they fee it is doubtfull which way things may 
 goe ; feeicg there are fuch differrnces, wc will ftand by and look 
 on till we fee how they will agree ; by this means they doe not 
 onely difert the publique Caufe that is now on foot, but they are 
 in danger to be for any thing at thelaft, or to turn Atheifts. 
 GfQlc-mit&v*. Chrjfofieme in his Sermons upon the. -<£#/, Chap. 15. in- 
 0&x7M,Jd w veighs againft fuch men as thefe; he there makes an Apologie 
 t/n 'b&k'v* ol- f or t ^ e dirTcntions of the Chriftians, the Heathens objected, We 
 <h.s > c/)«t» w jygptij come t0 y 0Uf y Ht ypg know no t to whom we [honld come ; one 
 otsWhT Sec'. ** °f one min ^ an °ther ** °f Mother, we cannot tell what you hold, 
 Chrylbft! in you are Jo different from your [elves. Chry/oftomes Anfwer is, 
 Aft.c.ijr. This is but acaviH; ferfirft, this hinders you not in other mat" 
 
 ters , where there is difference amongsl men y yet you wilt take 
 paines an& enquire which is the right ; Teafecondly, if you did 
 know what you fbould hold, yet you would not embrace it y for you 
 do k K <>w what youjhould do> and yet you do not do it ; do what you 
 knoWy and then aske of God t and he witireveale more to you. 
 4. Fourthly, others cry out againft thofe men who have been moft 
 
 active in this common Caufe, putting forth themfelves, ven- 
 turing their eftates and lives, and putting on others; at thefirft 
 thefe men were honoured, but men did not then fee what would 
 follow, they did not think that fuch troubks 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 fpirited men 
 who know not what they would have, things had never come 
 to this pafTe, 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 posterity from flavery , and of continu- 
 ing the Gofpelaaiongft you. This is an ill requitall of all that 
 willingnefle of theirs to hazard their eftates and lives for your 
 good; You have caufe to blcfle God, feeing you were of fuch 
 low, narrow, tirnerous fpirits your felves, unfit for fuch a work 
 as God hid to doe 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, accompanyed with fo ma- 
 ny difficulties as attended upon this, did they break the ice for 
 you, and doe you thus requite them ? This is like a fro ward, 
 
7l?e EVdl of our Times. 1 29 
 
 pervcrfe patient, who flyes in the face of his Phyfidan, becaufe Nova atq; in- 
 his Phyfick makes him lick. **&** e i l *$* 
 
 Fifthly, others feeing much evill come of the divifionsamongft ^f^fl w ^ w 
 us, they think there is no way to helpe them but by violence,for- Yxigitfidtm. 
 cingmentoyeddto what th-y think is right. They think they Gr.l.i.cp. *z. 
 doe God gocd fervice in compelling men to the fame judgement a verba ad 
 
 and way that themfelvts are of. This is a very ill ufe of them. tertum,ab 
 
 .. J 1, , c r , . c J ,-, atramtntoad 
 
 It us a new and unhearAof way of preacht/?g,tiyts Gregory, tore- armamnta A 
 
 quire men to beleeve by blows. To gofi horn the divine Word pmnis ad ki- 
 lo an iron Sword, from the Pen to the Halbert, to perfwade pennes confn- 
 men tobeleeve,is a way that Gerard, confejf. Cathol.l>i.pag.%o^. gw.Gcrard. 
 exclaimes againft. Necrelighnh 
 
 Socrates in his Ecdtfiafticsll Riftory, lib. 3 • «/>• > I • reports {um'q** 
 of the Macedonians petitioning Uvianus the Emperour for the jp on te fit/dpi 
 banifhing of thofe who wire not of their judgement in matters debeat non vi ; 
 of religion of great moment. The Emperour receiving their fup- et ( l . nos tomyu- 
 plicationeave them no other anfwsr but this, I tell you truly 1 e ' ; lt J s a ?i a ~ 
 
 r . « » / r 1 / • 1 enpeanaum 
 
 cannot away with contention , but Juch as embrace unity ana con- w ^/ tru^ab:^ 
 
 cord J doe honour andreverence them. Tertullian in his book ad tis diis vefiris, 
 Scapulam,cap.i. fayes, It is not the way of Religion to compell Re- ab inyitii enim 
 ligion, -which ought to be taken up willingly, not by force. lf) ou J C r l /. Cl L n0 ? 
 fijould compelling fayes he, tofacrifice, what did you in this for your n ^ ccn tcnUo(i 
 gods? none de pre (acri fee from thefe who are unwilling, but fuch [tint ; conttn- 
 as are contentious : but God is not contentious. I finde in Thua- tl0 fK* autent 
 nus his Hiftory, lib. 1 6. a notable paffsye in a writing that the £ f J" .*"* &'■ 
 Senate of Paris lent to their King in the ycare 1555. after he had Ctm m ) n - me 
 fent forth an E/iicl, requiring great feverity againft thofe who aquum cenft- 
 diff.red in matters of Religion : They prefeffedtohim they. did yet Senatus, 
 not think? his Edict equall r and that they could not fubferibe to it : f**rumpartim 
 for, fay they, we fee that fuch feverepunijhments, for matters of ut Jl te ratio- 
 Religion, render men detefiibleto the people y but their trrours abide nibus referre- 
 the fame jliU t they are not at ail altered in their opinions by feve- tur,quibmad- 
 rity : but for their parts they give their- judgements, that it were duffusfuitano 
 better togoe in the old way of the Churchy which did net propagate r^ibdet f" - 
 pliciis ii tantum cffcclumefl ut crimen potius detcflabile efl'et, quam errores ipfi conigerer,- 
 tur, aqitum vide/i ut potim veteris Ecclep<e vejiigiis infifiatur, qua non fen & flammis in 
 religione confi ituenda ac propaganda, fed puriore doilrina& boneftis vita antiflitum exem- 
 plis rem coufccit, hie vivant & fmcerc Dei verburn doccant, bac ratione pravarum de reli-. 
 gione opinionum luxuries coerceat.ir, h<ec remedia ft fperna.ntur s ni'.Ua leges, nulla ediffa bale 
 milo curerado fatis erunt. Thuarws hift. lib. 16. 
 
 Gg 3 Reli^ 
 
i?o Heart-diVtfions 
 
 Religion by fixer d and f re, but by pur e dotlrine, and the good ex- 
 amples of the lives of their Bifhops.Lct them live pioufly.and teach 
 thewordofGod fwcerely, thkis theway torvot out errours that 
 encreafe fo faji : but if this be not done, no L \wcs, no EdiSls of me* 
 Sleidan.lib.i^ will doe any good, Sleidamn his Commentaries hathfet dovvnc 
 anno iff. a D.creeof the Emperour, King Ferdinando,and the reft of the 
 Princes and States, that the controverfie of Religion fkonld be 
 appeafedby none other but by godly, friendly, and quiet meanes. 
 But a few pages after herehtcs the effect ot a petition of thoie in 
 Aufiria, for their freedome in Religion, to King Ferdinands, 
 with an anfwer of the King to them : in which there was this 
 paffage, That fuch as (ball not like that Religion which the 
 Prince hathchofen, may have free liberty to fell that they have, 
 and goe dwell in another place, without any blemilh to their 
 eftimat : on. To which the Emba (Tad ours of Aufiria reply : fvhat 
 difcemmoditie were herein, how heavit and for row fit 11 newes tins 
 would be to the people, wko feeth not ? When they fhall heare that 
 they which have beene ever mofl readie tofpend their bloud and life 
 for the preftrvation and dignitie of the Houfe of Aufiria, mufi now 
 forfaki their mofi fweet native countrie, fo many year es inhabited 
 and enriched by their forefathers f Therefore- we admit not that 
 Anfwer in this behalf e : but as we have done oft heretofore , for the 
 honour of God we befeech you, that you would fuffer us to have no 
 let in this matter } &c. 
 
 But you will fay, What does all this tend to, but to plead for 
 an abfolate Toleration , which you teemed before to be a- 
 gainft ? 
 
 I anfwer, In quoting thefe Authors I own not fuch a / udgment 
 that poflibly you may think to be in fome of them for an abfolute 
 Tokration.How a Teleration fhould be limited and granted, I 
 feavefpoke to before: but I produce the Authors to this end, 
 that the rigidneiTe of the judgements of fome amongfi us that 
 think all differences in religion that cannot be quelled by argu- 
 ment, muft be quelled by violence, may be mollified. I am fore 
 if any of thefe men goe too farre 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 arme, breakes that bone quite, which before was but 
 out of joynt, 
 
 6, Some 
 
TlieEvill of our Times, 231 
 
 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 meanes of restraint ; but in thefe 
 times every man takes his own way, and fo will they. But know 
 that God takes this very ill at thy hands. The more loofe others 
 are, the more con fcior able fhouldeft thou be : the worfe the 
 dayes are, the more circumfptctly fhouldeft thou walk. Ezekj, 
 44. 1 o.The Levites that are gone from mejxhich went aft ray when 
 Jjraelforfaoke me % they fhait alfo bearc their iniquity. The com-' 
 monnefle of a fin is an aggravation of it. 
 
 7. Some make no other ufe of them, then to obferve which 7« 
 way there may be advanfagegot by them : how they may fute 
 themfelves to this fide or the other, for their gaine, or to drive on 
 
 fome private dtfigne: folongas they can make ufe of the times 
 that runne fuch a way, they are for them ; if the ftreame turne 
 they can turr.e too: they can tack about to every winde: their 
 itudy is not to helpe to heale them, but to contrive wayes how 
 they may get by them. Hence they wrench and fpraine their 
 Consciences with their quick turnings this way and that way : 
 t/iey will be on the funny fide wherefoever it be. Cunning 
 heads and corrupt hearts willferve their ownturnes by all va- 
 rieties of times. If they were in Diode fans time, they could be 
 Pagans; if in Conftantines, Christians; if in Co»ftantim } Am- 
 ans ; if in Julians, Apoftates ; if in lovians, Chriftians againe : 
 and ail this within lefle then the age cf a man. 
 
 8. Some hsve their fpirits in a bafe manner fubjugated by 8. 
 thefe divifioiis and troubles that come upon them : they care not 
 
 w hat they doe or fubmit to : fo be it they may have peace, they 
 w ill bow down their backs and confciences,they will put them- 
 felves and pofterity under theyoak ofpeipemallflavery rfobeit 
 they may beat quiet, and enjoy their eftates fortheprefent, no 
 matter what becomes of the publique, no matter what becomes 
 of the truth. sThey are content to let all goe, to betray all, for 
 their owne private advantage. This is beneath the f pirit of a 
 man. 
 
 9. Others are difcoura-ed, upon the fight of the great evils 9* 
 that daily flow from our divifions, and are like (till to flow, their 
 hearts finke in defpiire. They call into queftion whether it be 
 
 the 
 
2}i Heart-divifions 
 
 thecaufeof God that we now undertake. When the Temple 
 wasbailding, there was no noiCe of hammer, axe, or any toole 
 of iron heard in the houfe while it was in building. Bat oh Lord 
 is our worke Temple- work I We heare the noifenot of hammer 
 and axe, but of (words and fpeares, of drums and cannons, ot 
 railings and reviliogs ; thefe aredreadfall in oureares : but let 
 us not be difcouraged, for though there was no noife heard in the 
 Houfe, yet in preparation for the Houfe there was. It maybe 
 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 divisions be many and very evill, yet they 
 are not fo evill nor many, but that there may be hope in Ifrael 
 concerning this thing. For confider, 
 
 1; his no new thing for divifions to be in the Church. 
 
 l He Apoftle wouW not have us think it ftrange concerning 
 the fierietriall,he means there of perfecucion.The fiery con- 
 tentions amongft us, are another fiery triall. Wc fhould not 
 think ftrange of this neither ; as if men a thing had befalne us that 
 never 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. ^#.15.39. Paul and Barnabas, two 
 great ApofUes, 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 (harye bctweenc them, that they 
 TMPjhxwLoi o(d e P arte d ^fonder one from another. The word fignifies fuchi 
 «^i and \q- fharpnefle as there is in vineger. It is ufed by Phyficians to figni- 
 acetum. fi> the fharpneffe of the feveriih humour when it is acting in a 
 
 fit. Their dhTention 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 pafiiononea- 
 giinft another, to be fo hot as not to company together. Truly 
 no: the matter was not great, it was whether Marke (hould 
 goe with them or no ; the one would have him, the other would 
 not have him, and about this the contention arofe to this height. 
 Reade the Epiftle to the Romanes t to the Corinthians , to the 
 Calathiansy you fhall finde very great diffentionsin thefe Chur- 
 ches: 
 
Tlie EYiU of our Times. 222 
 
 ches ; And in ifter times efpecially, when God delivered them 
 from thofe ten bloudy Perfections , the contentions of the 
 Church were very greit. When Confiantine came to the Ni- 
 cene Councell, divers of the Members of that Councell accuftd Socrat. Ecdcf. 
 one another to the Emperour, and pat up Libels one againft a- hifl.lib.x.c.y. 
 nother, which Libels Confiantine caufed to be burned. After all 
 the debates of the Councell, with the prefence of the Emperour, 
 wholabouredallhe 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 of the fame fubftance with the Fa- 
 ther. I finde in Eufebius this grievous complaint : After our Eufcb.Ecclcf. 
 Affaires, thorough too much liber tie, eafe and fecuritie, degene- hift.Iib.8.c.i. 
 ratedfrom the rule of piety, one furfued another with open con- 
 tumely and hatred ; we impugned our [elves by no other then our 
 [elves , with the armour of Jpito and Jharpe freares, of opprobri- 
 ous words, fo that Bishops againfl Bijbops, and people againft 
 people raifed [edition ; and they wbichfeemedour Shepherds , lay- 
 ing a fide the rule of pie tie, prattifed contention andfehifme among 
 them/ 'elves ; and while ft thej aggravated contention, threatnings, 
 mutuaH hatred, andenmitie, and every one proceeded in ambition, 
 much like tjrannie it felfe, then the Lord according to the faying 
 ef leremie, made the daughter of Sion obfeure, and overthrew _: 
 
 from above the glory of Jfrael, Tie contentions of the Church • 
 
 caufed by thofe foure grand Herefies ofArius, Macedoniut, Ne- 
 fiorius, Eutyches, one after another, exercifed the Church a long 
 time. There was much tiding, fome cleaving to one part, fome 
 to another in all thele foure. The firftdenyed Chrifts divinity, 
 upon which the firft Nicene Councell was called . The fecon J, 
 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 Ephefu*. The fourth confounded Chrifts 
 natures, upon which the fourth was called at Chalcedon. A- 
 bout this time Pelagius and Donatus caufed much difturbance 
 in Europe and Africa. Epiphan'ms who lived in the third Cen- 
 tury, reckons threefcore feverall Herefies that had got head, ma- 
 ny followers of them all, which caufed great breaches in the 
 
 Hh Church 
 
234 Heart-divijions 
 
 Church from the time of the Apoftles to the time wherein he 
 lived. After the divifion of the Empire into the Eafterne 
 and Wcfterne parts, then rofe mighty contention for the- 
 Primacy between the Bifhops of Rome and Conftantino pie t that 
 put the Church into wof ull contentions for many yeares, one 
 part excommunicating the other , writing and oppofing one 
 • another to the uttermoft. When this heat was at the hottcft 
 
 then on the one fide, upon the Wefterne parts God let out the 
 Gothes, Huxnes, Vandals y thofe barbarous people, &nd A4aho« 
 raet upon the Eafterne, fo that all learning was almoft extincT: 
 in the Chriftian world, and grolTe darkneffe came upon the face 
 ofall Churches. The Church having loft her lights, men of 
 learning and worth, then the great contention about Images 
 srofethat i/xowjaL^*, tfce Eafterne Churches demoliflaing Ima- 
 ges in Temples, the Wcfterne maintaining them with extreme 
 contention againft the Eafterne. There were not onely ex- 
 communications thumdrid one againft another, but much blou«l 
 was filed in that quarrell. In this condition have the Chur- 
 ches beene from time to time divided, yea fighting one 
 with another about opinions. And for the divifions and con- 
 tentions betweene particular men, the moft eminent Lights in 
 the Church, in thofe times, after they came to have reft from 
 parff cutions. We finde moft lamentable complaints in the wri- 
 tings of the Ancients, of the extreme offence thefe diflentions 
 y,-pMfdi> 94*- were to the Heathen. Naz.ianz.en in his firft Apologeticall O- 
 7l?jh>&y>- ration: We are made a Jpettacle (fayeshe) to Angels and 2l4en t 
 £9 M ^ ? ^° roli not as that valiant champion Paul, who fought againft Principal 
 £*t ; fr V s lilies and Popssrs. but we are made a [corn to wiekedmsn. in their 
 (^a rj.-J-m Markets , their Feafls, their Plajes, in aU their meetings. The 
 fyaV o-zagjs et\- moft vile people jeer e us y and all this for contending and warring 
 Huh*! iritet ©-. one w ith another. . Bafil makes this complaint : I havclivednow 
 \ jZU q! J°" (fay es he) the age of a man } and fee more union in Arts and Scien- 
 ces then in Divinity : for in the Church I fee fuch dijfentions ai 
 doe divide it afunder, anddtjjipates it. 
 Socrat. Ecclcf. Chryfoftome and Epiphanius fell out fo bitterly, that the one 
 hut.iib.dK.ij wifhed the other might never djea Bijhop, and the other wifhed 
 that he might never go e home alive. And it fell out to either of 
 them as each one had wifhed to the other, for Epiphanies came 
 not to Cyprus ,he died on the feas by the way j neither did Chrj- 
 
 fcftome 
 
Tl?e EVtll of our Times. 235 
 
 foftome dye * Bilhop , for he was depofed and banifhed the 
 Church. The contentions betwcene Jerome and Ruffnus 
 were very bitter, who had beene formerly great friends. 
 Ahgufiine in his 15. Epiftle fayes, Their friendfoip had 
 beene famous in all the Churches. If fitch things may f*& ® ttit dt \ t &_ 
 §ut betweene Jerome and Rnffinus, (iayes htc) who that it' giu qua de- 
 now a friend may not feare to be an enemy? Yet Ruffnus writes tejiatttr ope/a- 
 two Bookes againft Jerome, which are intituled Ruffni Jnvelti- tttr.lrwia.. 1. 
 va in Hieronymum. He begins his firft invecli ve, applying that ^J t L- s J^Jj 
 of the Pfalmift to Jerome, Pfal. 5 7.4. / lye Among them that are i n teHiget ut 
 fetonfre y eventhefonnesofmen, whofe teeth are fpcxres , arrows , compleat inl- 
 and their tongue a fharfefword. In the beginning of hisfecond, qmtates } & ta- 
 ke accufes him of lying, and that he does himfelfe what he reproves 4* atur cont ' a 
 in others; with abundance of fuch kinde of bitter fluff-. And ^^ So it~- 
 /^row^payeshimagaineinthefamekinde. In his 16. epifi. *dromers*{% the 
 PrincipiamVirginem, he calls him a Scorpion, in regard of the words. 
 poyfon that came from him. And in his Apology againft him, 
 lib. 3 . in the beginning of it he applyes that Scripture to Ruffnus t 
 Prov.14.3. In the mouth of the foolift is a rod of pride. And that * 
 
 of If ay, Jf. 3 2 . 6. The vile perfen wiUJpeake vihany^ and his heart 
 will works iniquity , to utter errour againft the Lord. And I finde 
 in an Epiftle of Auguftine to Jerome >% great complaint he makes 
 to him of thofe differences there were betweene Ruffnus and cum legifftm 
 him : with very patheticall exprefHons to move Jerome to peace, contabui doh~ 
 Whtn I read your Epiftle s, 1 fined away with grief e, my heart re .s & frigid 
 was eold within me with feare. Oh miferable. oh lamentable con- tmu ' e i°vt'[e~ 
 dttton that we are tn \ Ton who were wont to be moft famtltar , fa conditio 
 joined in the firongeft bands \ you who were wont to licke up the con\ 'untlijjimi 
 honie of the holy Scriptures , now there is bitterneffe among ft you. & familiarif : 
 Woe it me that 1 cannot meet Ton together, that J mivht fail down > mimeUaS f fl ' 
 at your feet, and weep my pill that 1 mtght beg of you as ftrongly ft Arum p-ariter 
 as 1 love you, fometime either of you for your owne fake, fometime lamb* •tisjan. 
 both of y oh for either s fak», andejpeciadyfor the fake of thofe that r * ammfudU 
 are weake, for whom Chriftdied, who Isoke upon you withazreat ms fr ?PPJl? 
 deal e of danger ; that you would not tn your writings ffreadfuch m ) n q Ul 
 
 'JOS 
 
 things one again fi another, which though you fhould agree you alicubi fimid 
 could not wipe off from one another ; or fuch things as if ye were a- invenife non 
 greedye would be afraid to reade. poffum procj- 
 
 * J 3 dirsm ad fides 
 
 vejlros , flertm quantum valerem, rogarem quantum mnrem,&c. Auguft. ep. i?. 
 
 Hh2 Yei 
 
*3^ Heart-diVijlons 
 
 Yea many times there was very hot conteft between Jerome 
 and Augufiine himfelfe. Sometimes I Rude fome of their wri- 
 tings one againft another to be very (harpe. 
 Rogo te, f fieri tf we can &bate things without bitternefe of difcord t we& 
 poteji ut inter and good; but if 1 cannot teB you what Jbouid be mended in jour 
 ™ djferamns writings , and you tell me what fiould be mended in mine with- 
 <bne™fM--~ out fujpition of envie, and breach of friendjhif, let us meddle n$ 
 di* Fiat, si morc > but favour our healths and lives* 
 
 axtemnonpoffum dicere quod emendandum vldeatnr inferiptis tuis i nee tu in meis nificum 
 litjpicine mvidia, autUfione amiati*, quiefcamus ,& neflr* v it* / 'ahtique par cam us 
 Auguit.Hieronymo,ep.if. 
 
 In after times when God ftirred up a fpirit in Luther, and o- 
 thers, to fet themfelves againft the tyranny of Antichrift to 
 Mhiiefifcete- throw ofTthat heavy yoak of bondage, the diflentions between 
 rum ant credu- thechiefepublique inftrumentsofGodtothe Church was very 
 litatis cuius great, as Luther, indZuinglius, and Oecolampadius, an d Cor«- 
 nenon re urn lofladius. 
 
 cp*ad M.thl;: . Anther in one of his Epiftles fayes, that there was no 
 lem Scifeli- wickedneffe, no cruelty, that Zuinglius did not charge him 
 num. with. And in another Epiftle he complaines that Corolofiadius 
 
 infenfior mibi was more malitious againft him then ever any of his enemies yet 
 bacleZ7ffe l hldbeen ' And " for OecolompaMm, Luther was fo provoked 
 runtinimici. *g alnft mm > as he ciU ^ *«» the black Devill. We may fee 
 Luch. ad Spa. what ftrange corruptions are working fometimes in the hearts 
 latinum. of godiy men. 
 
 As for the many feds and rents in and prefently after Lathers 
 time, they would fill up a large volume to name them, with their 
 feverall opinions and wayes. There is one Schluffelburgiuss 
 Proteftant Divine, that hath gathered the chiefe 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, 
 butyoufhallfindeit amongft them in termini* , and that fo pre- 
 vailing as to get a ftrong party to j oy ne with it. Only I remem- 
 ber not that one that hath taken fome, who though they ac- 
 knowledge the Scripture, yet think there is novifible Church 
 upon the earth. In after times whofoever (hall reade luniw his 
 Comment upon ?faU 122. will finde the ftate of the Church in 
 ^imemiferably diftrattedand diftrefled with contentions. 1 
 
 cannot 
 
Tlie EVdl of our Times. 237 
 
 cannot (fayes he) but be exceedingly moved, when 1 think? of Non p f um 
 theft evils. What [ball 1 dee ? Shall 1 hold my peace when the quin vibemen- 
 Devill has ftirred up fo great a perturbation, has kindled fo great a tiflime comma- 
 fir el Certainh there is fitch a fire kin die din the Chriftianworld,?™'' '^ u f' es 
 that unlejje God looses from heaven upon us , tt will confmfie all : m Ye p H[o: Lid 
 the mindes of men are at hearths for this fire, upon which fin burns; agam ?taccam 
 the tongues of men, fome arc the bellowes that blew this fire , others »' ,; « tantaper- 
 as fuell by which this fire kurnes more andmore. That the tongue t ! ! " oAtionepub- 
 cannot doe to blow up anddowne this fire , that virulent papers do, l^eniio quod 
 dung carts of virulent papers , that is his ex preffion. Tea a great saunas' exci- 
 part of the Chrifiian world at this time, feemes to be rather like tavit> carte ra- 
 the place of the burning of dead bodies, then the houfe of Chrifis "?**"!*.£? in 
 fiocke: are thefe Shepherds? are thefetbe Sheep* of Chrift, »fc»*j3": 
 J fee to confume away in their miferable burning ? Surely they are lo proftexerit 
 Shepherds fiiU, they are the Sheepe of Chrifi, and anointed ones omn'm,confum- 
 fiill : but many of them in this horrible and deadly burning t remem» tmum wmi 
 bernot that they are Sheep or Shepherds, And thus he proceeds \™™nquibus 
 further in pouring forth his foule in mod grievous complaints, peccatum flam 
 
 grat lingue, 
 ha follts funt JU* fomtestfiiibus incendmm magis ac magls inardefcit : Unguis fuccedunt 
 chart arum virultnt'iflimarum plauftra ambus perrumpit incendium in omnes partes, quecun* 
 q«£ lingue pe-fla.i nonpoffunt bona pars Chrifli ani or bis, bu^lum vidctur petius quam 
 Cbriftiangregis domicilium : an his pajiores ? an hue oves chrifli , quas in fno miferabili 
 bitflo mi/ere video contabefcere ? Sunt certe paftores adhuc, [tint oves Chrifli, & chrifli 
 funt,fed in hoc tetro & kthxli incmdio,nec fe ejfe chrifli, nee paftores nee oves effe mwine* 
 ■>ant. Jun.Pf.m. 
 
 This fiery triall of diffcntions in the Church then isnoinew 
 thing : we are to be fenfible of it, to account it a great alflidionj 
 but not to look upon it as if fome ftrange thing had befalne us, 
 that never be ft 11 the Churches before. 
 
 But you will fay, How can we doe kite but account it a very 
 ftrange thing, that thofe who feare God fhould be thus divided? 
 that dogs fhould fnarle one at another, is no marvaile : but that 
 fheepe, that thofe who are godly mould doe thus, this we can- 
 not but wonder at : for what reafon can there be given for it, 
 yea what (hew of reafon can there be imagined ? Anfitl 
 
 If we confidcr of things wifely, we have no fuch caufe to Reafons why 
 wonder that godly men in this their eftare of imperfection fofc^^' 
 fiiould diffcr fo much one from another as they doe ; For fj om another! 
 
 Firft, every godly man prizes and feeks after knowledge; x, 
 
 H h 3 6 l h«s 
 
238 Heart-divifions 
 
 2: 
 
 others mind little but their profit and pleafure; they trouble 
 not themfelves about the knowing the things of God, except 
 ambition puts them upon it; they care not which way truths 
 gee : But the godly "man prizes every truth at a high rate, worth 
 the contending for, totheutterrnoft, rather then to dtny it or 
 lofe it. In the dark, all colours be alike , but in the light they 
 appeate diverfe. While the Egyptians were in the dark, they 
 all fate ft ill, but they moved with various motions when the 
 light brake out upon them : when men difcufle things, and de- 
 fire to Tee farther into them, it is impoftible, confidering the 
 weaknefTesof thebeft, and the variety of mens apprehensions, 
 but there muft needs be much difference in mens judgements, 
 and then confidering that every thing they apprehend to be a 
 truth, their confeiences are engaged in it, at leaft thus farre, that 
 they muft not deny it for a world ; this puts mens fpirits at di- 
 ftance, although both be godly, both love the truth equally. 
 
 Secondly, Godly men are Free-men, Chrift hath made them 
 fo, and requires them not to furfer themfelves to be brought un- 
 der bondage, they muft not, cannot fubmit their confeiences to 
 the opinions,determinaffons,decrees of any men living;they can- 
 not 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 not be wifer then they , we will fubmit, and others 
 muft fubmit to what they (hall determine : this makes quick 
 work indeed of divifions, but this, thofe who feare God, cannot 
 doe ; they muft fee every thing they owne as truth, with their 
 owne light, yet received from Jefus Chrift,* though they reve- 
 rence men of greater parts, deeper learning, yet they have the 
 charge cf Chrift upon the,not to acknowledge it as truth,til they 
 underftand it to be fo;this caufes much contention amongftgood 
 men, through their weaknefTe and the corruption of their hearts. 
 
 Theleflcdiftance men apprehend between themfelves ando- 
 thers in regard of power, the more differences there are arnongft 
 them, as they fay the greateft and foreft ftormes are about the 
 Equinodiall : Men are kept more at peace in the Common* 
 wealth then in the Church, becaufe there is a greater fubj'edion 
 of one to another there, then may be admitted in the Church. 
 
 Thirdly, godly men give up themfelves to the ftricleft rules 
 of holinefle, they walk in the narrow way of Chrift, it is broad 
 
 enough 
 
77;e EVtU of our Tunes . 23 9 
 
 enough tothcfpirituallpart, but in regard of our corruptions, 
 it is a narrow pent way ; they dare not give way to themfelves 
 to decline a haires bn?dth from the rule, to gratifie others ; 
 they dare not bend to them, that they might fire more with 
 them, but mull; keep themfelves to the ftraight rule ; they muft 
 keep jufl: in their path ; they connot goe afide to give way to 
 others ; hence there is clafhing, every one not having the 
 fame thoughts of the rule and way that others have; thefe 
 who walk by loofe rules, in wayes that are broad, even to their 
 flefli, they can fute themfelves one to another eafily, they can 
 gratifie their friends, yea the corruptions of their friends more 
 then others can doe; godly men cannot yeeld for peace fake to 
 fuch tcrmes as other men can. 
 
 Fourthly, the things that the Saints are converfant about, are 4* 
 great things, things of a high nature, about their lafl: end, their 
 eternall effaces ; hence every one is very charie, and carefuLLand 
 ftrongly fet to maintain what he apprehends ; thofe who under- 
 hand net the infinite confequence of thofe things, who have 
 not had the feare of them fall upon their hearts, they wonder at 
 the ftifncHe of mens fpirits that th.ycanbe 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 con- 
 cerne mens eternall eftates, even amongft godly men, they muft 
 needs ftand out one againft another, till God cauies one of them 
 to fee things c i fe then now he doth. 
 
 Fiftly, the things of Religion arc hidden myfteries, they are j. 
 thefecretsofGod, they are hardtobeunderftood, God reveals 
 them in 2 vJfK ring way, they are not ordinarily fo clearly re- 
 vealed, but that the apprehensions of them are like to be diffe- 
 rent. 
 
 SiXtly, the Siints are bound to watch over one another, each 6 t 
 is- his brothers keeper, they ought to advife, adraonifh, reprove 
 one another, nottofuftlr finnetobe upon their brethren; now 
 this (through our corruption ) is very difpletfing, we doe not 
 love to be medled with, to be crofted in what we have a mind 
 to ; bat other men cm better preferve their owne 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 doe; yet this is a 
 
 great 
 
240 Heart-divijions 
 
 great evill, a flume to thofe who are godly., that it fhould 
 be fo upon any termes. 
 jl Seventhly, ungodly men are dead in fins , the Devill hath 
 
 them fure enough, he doth not feck to ftirre their corrupti- 
 ons fo much as he doth the corraptions of the godly j he 
 {hall not get fo much advantage by the one as by the other ; 
 therefore he labours to keep the corruptions of the godly acting 
 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 distentions 
 
 amongft men that truly feare God • Suppofe they fhould live 
 
 all together, yet fo long as they live here in this muddy world, 
 
 it cannot be but there will be fometimes fouk weather amongft 
 
 them ; but if you look into the Church, and confider of the dif- 
 
 fentions there , there is a farther reafon for them , for ufually 
 
 there are many hypocrites mingled with the godly there, they 
 
 taking up a profeflion of Religion,and fo creep into the Church, 
 
 they finde fpirituall things unfutable to them, hence they fly 
 
 off, their fpirits not being brought under the yoke of Chrift,they 
 
 fling againlt thofe things that pinch them. We reade Nttmb, 1 1 , 
 
 4. that the great trouble the Children of Ifrael had among them, 
 
 Hypocritis »/'- a ft cr they were got out of Egypt, was from the mixt multitude 
 
 HsfmZtifJti.^ 1 ™** amor, g them ; thefeare as ill humours in the body, 
 
 ul'&wndUiit tnat doe muc ^ difturb the quiet of it. None have more turbulent, 
 
 cupidius jUoe cruell, impatient fpirits, then hypocrites; none are fo defirous 
 
 funt fcrpentes, of revenge as they, fayes Luther. 
 
 em nullum 4 Yet further, the fourth thing propounded, is to (hew, that 
 fitcupidius. "thofe that come neareft together, yet differing in fome things, 
 a, ' are many times at greater variance one with another, thenthofa 
 9$h $${*£& who differ in more things from them. The Jews and Samari- 
 aMA^iiAT^n tans were at greater variance then Jews and Heathens. 
 <prl<rwTit on t JEpiphanitcs tells of a feci of the ] £ws,the Nazarites,who con- 
 im *&**&«*** tinued the Cuftomes and Ceremonies of the Jewes, but ac- 
 fmphS.f^ knowled g edChriftalfG J and the Jewsin hatred to them curfed 
 Tom.i.Hxrcf. them folemnly three times a day, morning, noone, and evening, 
 9.vel 19. when they went into their Synagogue to pray. 
 
 The Turks have a honourable efteeme of Chrift, which the 
 
 ^Ec 7 Tartars have not » > 7et the y **>'» that the Tatars turn Chriftians 
 Ta , r OI (boner then the Turks : The Turks and Peifians are both Maho- 
 
 metans, 
 
Tloe EVtll of our Times. 2 4 1 
 
 metans, they are bythcircurncifed, but the Turks follow the 
 
 way of Ebulczer, and the Perfians are of the Schoole of Halj t 
 
 they deteft one another more then they doe the Christians ; they 
 
 will both tolerate Christians to live acnongft them, but they 
 
 will not tolerate Mahometans, who are in a different order from Nl(] . } ttntum 
 
 themfelvet. noccnt pontifi- 
 
 Luther complaines much of thofe who acknowledged the di quantum 
 fame docTrine, profefted the fame faith with himfelfe, came to f*V ^dem 
 the fame Sacraments, yet were worfe enemies then the Papifts, l m ^ m 
 fo that the Papifts laughed at them, andfaii, They bite one ano- doftrinam/i*- 
 ther, and are confumed one of another, vocatimemja- 
 
 I have read of a profane fpeech of one Cofmus Duke ©f Flo- [ia J lt " & J''''* 
 
 *v»f<,againftfomc perfidious friends, Toufball reade (fayeshe) TdtoVutiftT' 
 
 that rve are commanded to forgive our enemies, but yon never ridext, & di. 
 
 read that we are commanded to forgive our friends. Breaches cunt 3 Mordent 
 
 of friends , of fuch as are otherwile neareft , are the greateft./^ i * v,cem 3 & 
 
 Prov.lS.lQ. A brother offended is harder to bewonthen a ftrong-'* tlc . em ' t^-u" 
 ■ f. . ,./ 1 / - n & mun'ur. Likn. 
 
 citie , anxtheir contentions are like th: bars of a Caftlc. in Gene. 37, 
 
 1. We fee it in nature, the nearer the union is, the more grie- 1. 
 vous is the feparation ; it is not fo great an evill to a man for his 
 armetobefeparated from his body, as for his foule; for the 
 union of the one is integrall, of the other it is eflentiall. The bone 
 
 is more firmly united in all the parts of it then theflefh, and the 
 leaft breach in that is farre more hurtfull then a greater in ths 
 ftefh. 
 
 2. Thofe who agree in many things, have hope it may be 2. 
 to get one another to them; upon this they Struggle 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 frustrated of their hopes, here this 
 troubles them, yea it oftftirs up a fpiritof anger agiinft 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 le(Te confluence , are thought to be the 
 more unreafonable ; if you yeeld thus farre, why not a little far- 
 ther ? the one thinks fo of the other, and the other thinks fo of 
 him, and hence their fpirits are Stirred one againft another. 
 
 4. Thofe who come up neare to others, and yet diflent, feeme 4. 
 to ftand more in the light of thofe they come up fo neare unto', 
 
 I i then 
 
241 Heart-dmjions 
 
 then thofe doc who are at a greater diftance .* it makes men 
 think fixh a one is not in the right, if he were, thofe who come 
 fo near to him would fee it, they who think themfelves got be- 
 yond others, cannot enjoy that comfort and content in whtt 
 tfeey are beyond others in, as otherwife they might, becaufe fucfi 
 as are fo neare them are againft it, if they did not agree in mod 
 things, and thofe of greateft moment,thcir oppofition would 
 not be much regarded : but becaufe they are fuch men who for 
 their judgements and lives are fo tanblameable, their differing in 
 fuch a thing is more then if a hundred times as many, who were 
 at a greater diftance in their principles and lives, fhould differ 
 from us. 
 
 5. They who are fo neare one to another, have 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 different judgements and 
 wayes meet and argue, but there is feme 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 arc in your 
 way, will have their fpirits eftranged too, your relation of things 
 to them according to what apprehenfions you have of them, will 
 be enough to eftrange their hearts, and fo by degrees a bittcrncs 
 growes up betweeneyou. 
 
 The fifth thing, That God hath a band i* our Divijionf, 
 andbowfarre. 
 
 G 
 
 'Od had a great ftroake in the divifion of thefe ten Tribes 
 tfrom the two, 1 King. 1 2. 23, 24. The word of the Lord 
 came to Shemajah the man of God t faying, Returne every man to 
 his honfe t for this thing is from the Lord. In the ftnfe or the Pro- 
 phet there, we may fay that our Divifions are from the Lord. 
 We are wrangling, devifing, plotting, working one againft a- 
 nother, minding nothing, but to get the day one of another : 
 What Go J but God is working out end s above our reach, for his glory, and 
 aymas at in the good of his Saints.There muft be Herefies, fayes the Apoftle, 
 our divifions, 1 Cor. 1 1 ,ip. So there muft be divifions. 
 
 That 
 
Tlie EVill of our Times. 243 
 
 That word Bar efts is ufed tofignifiefeverall opinions, ieverall Nonfum'm ex* 
 Wayes, Harefes Platonic*, Uarefes Peripatetics. Chryfoftzme dem cum Mo 
 intcrorets that place of the Apoftle, There muft be Herefies, °f 6 *^J u1, 
 fuch Divifions as we are treating of. _ 'A™^*' *' ^ 
 
 But why muft there be Divifions, what does God ayme at in j\ } {JMlZi)V 
 them ? "-m-I •**$ 
 
 Anf, Firft, the difcovery of mensfpirits, that they which are fflwugn*. 
 approved may be manifeft, fayes the Apoftle. By thofe divifions Jc£°*' \ n 
 in Corinth, wherein the rich divided from the poore, whereby 
 the poore were condemned, the graces of the poore in bearing 
 this were manifefted. Thus Chryfoflome upon the place : The Wt* $ wre 
 Apoftle fay es this, That he might comfort the poore which were tjjV tohtb* 
 able with a generous minde to beare that contempt. The melting 'v&baAtfto ** 
 ofthemetalldifcoversthedrofle, for they divide the one from ^^^5 
 the other. Thefe are melting times; and thereby discovering ^ lxu ' 7iui ^ . 
 times. If Reformation had gene on without oppofition,we had ^*v.Cbryioft. 
 not feene what droflie fpirits we had amongft us. Thofe who in l Gor ' « 1 • 
 have kept upright without warping in thefe times are houou- 
 rable before God, and his holy Angels and Saints. 
 
 2. By thefe Divifions God exercifes the graces of his fervants. z. 
 
 A little skill in a Mariner is enough to guide his Ship in faire 
 weather : but when ftornaes arife , when the Seas f well and 
 growtroublefome, then his skill is put to it. In thefe ftormy 
 troublefome times there had need be much wifedome , faith, 
 love, humility, patience, felfe-deniall, naeeknefle, all graces 
 are put to it now, they had need put forth all their ftrength, aft 
 with all their vigour ; our graces had need be ftirring, full of life 
 and quickneffe now. God prizeth the exercife of the graces of 
 his Saints at a very high rate. He thinkes it worth their fuftering 
 much trouble. It is a good evidence of grace, yea of much grace, 
 to account the trouble of many afflictions to be recompenfedby 
 the exercife of graces. In times of divifion men had need ftirre 
 up all their graces, and be very watchfull over their wayes, and 
 walk exactly, be circurafpeft, 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 
 fiding there is much obferving.Z,«n/ (fayes Duvi^Pfal.ij. n.) 
 n**k me thf way, and lead me in a plaine path becaufe of mine ene- 
 mies, fo it is in your books; but you may readc it, becaufe of 
 
 I i 2 mi ne 
 
244 Hearudiyifions 
 
 mine obfervers : enemies are obfervers. Hence it was the poli- 
 Ariftoc.pollt. cyofthe^4«^(<e>w«»M»/tlw»yt'Stofend two Embafladoursto- 
 lib.i.c.7. gether which difagreed among themfelves, that fo they might 
 
 mutually have an eye upon the actions of each other. 
 
 3. 3. God will have thefe to be in juft judgement to the wic- 
 ked, that they may be a Humbling block to them who will not 
 receive the truth in love. There are fo many opinions , fuch di- 
 visions, fo many Religions, fay fome, that we know not what 
 to doe. If your hearts be carnall, not loving the way es of God^ 
 not prizing fpirituall things, not favouring the things of another 
 World, thefe opinions, divifions, may be laid by God in judge* 
 
 Non peaciito? ment * s a Ambling block in thy way, that thon mayeft (tumble 
 dhere ipfiu ' upon them and break thy felfe for ever. God hath no need of 
 scripturasjc thee. If thou wilt be froward and perverfe againft his truths, if 
 effe (x Dnvo- t jj 0U j^fl. a m j n de to take offence, you (hall have matter enough 
 tTut blrfti- b « fore y° u t0 take offence at - Stumble and break your necks, as 
 cL 'materiam a juft reward of the perverfnerTe of your hearts. Thefe divifions 
 pibmini(lra- which you rejoyce in, which you can fpeakof as glad that you 
 rent. Tenul. h aV efuch an objection againft my people and wayes that your 
 hearts are oppofite to, (hail coft you dtare, even the perdition 
 of your foules everlaftingly. 
 
 It was a fpeech oiTertftllUn, I account it no danger to af- 
 firme, that God hath fo ordered the revelation of truth in Scrip- 
 tures, that he might adminifter matter for Hereticks. 
 
 4. 4. God hath a hand in thefe Divifions, to bring forth fur tfcer 
 light. Sparkes are beaten oat by the Flints (hiking together. 
 Many fparkes of light, many truths are beaten out by the beatings 
 of mens fpirits one againft another. If light fee let into a houfe, 
 there mult be fome trouble to beat do wne a window. A childe 
 thinks the houfe is beating downe , but the father knowes 
 the light will be worth the coft and trouble. If you will 
 have the cloth woven , the woofe and the warpe muft be 
 caft croffe one to another. If you will have truths argued our, 
 you muft be content to beare with fome oppofition forthetime. 
 Thofe who are not willing to beare fome trouble, to be at fome 
 coft to finde out truth, are unworthy of it. Thofe who love truth 
 will feek for it, for truths fake j thofe who love victory, yet be- 
 caufe the truth is the ftrongeft, will feek after truth that they 
 may get victory, Dun. 1 2, 4. Many (hall runne to and fro, and 
 
 know- 
 
TlieEYtll of our Times, 24 J 
 
 knowledge (hall beencreaftd. To fome thefe divifions darken 
 truths, to others they enlighten them. We tray well behold 
 mens weakntfle in thefe divifions , bat better admire Gods 
 ftrength and wifdome in ordering them to his gloty, and his 
 childrensgood. 
 
 - Be not difcouraged ye Saints of iheLord,at thefe divifions,- 
 your Father hath a hand in them 5 he will bring good out of them. 
 Yea Chrift, who is the Prince of peace, hath a hand in them. 
 Matth* 10. 34, 35. hefayes, Thinly not that 1 amcome tofenh 
 peace on the earth, 1 came to bring afworct. J am come tofet a 
 man at variance again ft his father , and the daughter again/} her 
 mother. One would think it to be the ftrangeft fpeech that could 
 be, to come from the mouth of him who is the great peace-ma- 
 ker. Oh blefled Saviour, muftwe not think that thou art come 
 to fend peace? Thru art our peace. Is not thine Embaffage 
 from thy Father, an Embaffage of peace? True: peace with 
 my Father, but not peace on the earth; not an earthly peace; 
 doe not think that I came from heaven to work this for men,that 
 they fhould live at eafe in plenty and pleafure, that they fhould 
 have no difturbance, no trouble to the flefh: no, the event of 
 mycomming you will finde to be a fword, divifions, and that 
 between thofe of the neareft relations. A childe who is wicked 
 will defpife and break with his godly father, and the daughter 
 with her godly mother. And2»^i2. 53. the carnall father 
 and mother will have their hearts rife againft their godly fonne 
 and daughter. 1 am come to fend f re on the earth, and what will 
 J if it be already kjndled ? Let it kindle as foon as it will, I am 
 contented, I know much good will coone 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: heisthe (tumbling ftone and rocke 
 of offence, thoufand thoufands being offended at him mifcarry 
 everlaftingly. Chrift forefeeing how many would be offended 
 at him, Mat. 1 1 .6\ blefleth the man who mall not be offended. 
 Some areoffended at what they fee in Chrift ; others apprehend 
 whatfeever is in him to be moft excellent and lovely, that which 
 they cannot but defend and ftand for to the death. He is difsl- 
 lowed of men, rejected by the builders, a ftone of (tumbling to 
 them: but to the Saints the chiefe corner ftone, elect, precious, 
 
 Ii 3 1 Pet. 
 
246 Heart-divijions 
 
 I Pet.2. 4,5,6,7,8. Such different apprehenfions of Chrift muft 
 needs divide men. 
 •• 1. Chrift comes to make the greateft alteration that ever was 
 
 or can be in the world, and doe we not findethat troubles ac- 
 company alterations, and above all alterations , alterations in 
 • government, and efpeciaily fuch a government as gives no com- 
 pofition , yeeids no compliance with any thing elfe ? When 
 Chrift comes he brings his fannein his hand, he muft have his 
 floore thoroughly purged ; he gathers his wheat into his garner, 
 and fevers the chaffc- to be burnt in unquenchable fire.If he comes 
 thus, who (hall abide his comming? Mal.7,.%. Who lhall itand 
 when he appeares ? for he is like a refiners fire t and fullers fope, 
 hejhaUfit as a refiner and purifier ofjilver, he fbaU pttrifie the Jons 
 of Levi. Certainly there will be much adoe when 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 
 teare when they arc a calling out. The Gofpell likewife di- 
 vides. The word of the Gofpell is a dividing word. Heb. 4. 1 1. 
 It is quicke, powerfully Jbarper then a two edged fword y piercing 
 even to the dividing ajmder of foule andfpirit, ofthejoynts and 
 marrow. It divides in a mans own heart, and divides between 
 man and man. The light of it divides. The firft divifien we ever 
 read of was of Gods making, Gen. 1 .3,4. When hefaid, Let there 
 be light ,and God divided the light from the darkneJfe.The doctrine 
 of the Gofpell fhewes the fpiritualnetTe of Gods commands, the 
 finfulnefle of thought$,of the firft ftirrings of finne , Mat. 5 . this 
 touches to the quick. 
 
 The heat of the Gofpell divides : it is like fire when it comes. 
 Is net my word like fire ? The preaching of the Gofpell 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 Gofpell divides, they difference men. 
 Some they will receive, others they will not. They muft bring 
 men to a higher, to a ftric'ter way then the fluggifb, dead, vain, 
 flight, droltie hearts of men are willing to come up unto. 
 
 The godlineiTe that is in Chrift J efus divides, therefore who- 
 foever will live godly |fo ,j muft expecT: to fuflfer ; perfecution, 
 »7*ww.3.i2. i.Thofe 
 
77;e Evill of our Times . 2 47 
 
 1 . Thofe who hold forth the life and power of godlinefle,feerae 
 to challenge a more fpeciall peculiar intereft in God then ethers 
 which cannot be endured, 1 l»h. 5. io. Weave of God, and the • 
 whole world lyes in wickednejfe. 
 
 1. Their lives condemn others, which they cannot abide, as 
 Noah is faid to condemn the world, Heb. 1 1 ,7. 
 
 3. In godlinefle there is an excellency. Thty whofe hearts are 
 naught cannot look upon that that hath any appearance of excel- 
 lency, without a fpirit of en vy. If they / udge men only to be con- 
 ceited with it as an excellency , but for their pans they think it 
 not to be fo,tben,they look upon the with a fpirit of indignation. 
 
 4. Godlinefle makes men zealous in fuch things as others can 
 fee no rcafon why they fhould. They think they doe incalefcere 
 inrefrigida t and that the ground of their zeale is vanity, and 
 turbulency of fpirit. 
 
 5. It makes men conftant: nothing can turne them out of 
 their way. The fonne yeelds not to his father, the fervant not 
 to his maftcr; this is judged to be ftoutnefle and wilfulneffe, 
 though God knowes it is fa; re other wife, it muft need therefore 
 enrage others at them. 
 
 The good fifts that we are to wake of our Divijions. 
 
 WHy may not meat come out of the eater, and fweetout 
 of thsfe bitter things? The heavens can draw up fait 
 vapours from the fea, and fend them down againe infweetre- 
 frcQiing fhowers. Why may not heavenly hearts change the 
 very naureoi ihefefowre briuifh things, and make them fvveet 
 to themfcives and others? This is the excellency of grace; it 
 does not only preferve the foule from the evill of temptations, 
 but it gets advantage by them, it turnes the evill into good. Z«- 
 r/:*T upon the Galat. c.<$ t v. 17. hath a notable expreffiontofet 
 forth the power of grace : By thii a Chrifiian (fayes he) comes 
 to be a mighty workman, and a wonderful! creator, who of heavi- 
 neffe can make joj } of terr ours comfort, offinnerighteoufneffe, of 
 death life. And why may not I adde, of divifionand conten- 
 tion, peace and union. Wherefore 
 
 Firft, by thefe Divifions men may come to fee the vilenefle It 
 and the vanity of their own hearts: what were the thoughts of 
 
 men 
 
248 Heart-divijtons 
 
 men heretofore ? Oh, had we but liberty and opportunity to be 
 inftrumentall for God, we hope we mould improve all to the 
 uttermoft for him, now God hath granted thefe to u> B we abufe 
 them, we grow wanton, we jarre one againft another: wcare 
 like fome Mariners, whoarecalmein a itorme, but ftorme in a 
 calme. Surely every man is vanity. The untowardnefls of the 
 fpirits of thofe who heretofore longed after ordinances, freed 
 from thofe defilements they mourned under, when they have 
 their de-fircs in great meafure fatisfied, difcovers (o much evill iri 
 the hearts of men, that it juftifies thofe whom themfelvesfcave 
 had hard thoughts of, men who feemed carnall and naught, 
 that you looked upon as very evill, men of bitter fpirits a- 
 gainft good men, you thought fuch things apparently argued 
 them void of grace, and yet' when you are got into Church- 
 fellow fhip, that way of freedome, that your foules mourned 
 after a long time, now though you be joyned in covenant one 
 to another, yet if your brethren differ any thing from you, 
 though they be otherwife godly, what a biltctnefle of fpirit is 
 there in fome of you againft them 1 what pride ! what fro- 
 wardnefb doe you manifeft againft them 1 Oh what a poore 
 creature is man 1 if o:-ce he gets power and liberty, what a 
 dcale of filth apptars in him 1 we may karn by this to have 
 charitable though? s of fome,of whom we have had hard thoughts 
 before,- we fee if thefe men have any grace, grace may be in a 
 mans heart lying under much corruption. 
 *• Secondly, leame to b? humbled for that difhonour which 
 
 comes to Gcd by thefe divifionsjthoufpendeft thy time in vex- 
 ing and fretting at, in crying out againft thefe breaches, but 
 when was thy heart broken with the difhonour that God hath 
 by them ? 
 3. Thirdly, let thefe divifions confirme us in the maine, and fettle 
 
 us there more then ever 5 for doe we not fee that thofe many 
 fasc^f &hi- forts of men who are divided, who oppofe one another much, 
 ?V*{ ^-yyj&_ y e t ihty all joynein the things of the greateft confequence,they 
 ~ ^X'm «- u ^ w ' tnc ^ againft the common enemy ? This, fayes Na^ianzen, 
 <A «£ iyS&sri* the gre ate ft argument of the truth, that it is not overcome by 
 am^gef. -f hi time y neither can enmity one againji another put out that little 
 W'f^l'&'jftSrk of the love cf it that is inus f &c, If a mans houfe ftands 
 G'reg^Na^'' a * tcr manv takings of ftrong winds, he concludes the foun- 
 
 Orat.u. dition 
 
The EVdl of our Times. 249 
 
 dation is good, this fatisfics him, though fome tiles be Sha- 
 ken off. 
 
 Fourthly, let us blefle God who hath carryed on the work 4 
 ofReformttionthus farre, notwithftandingourdiviiions- wee 
 were afraid that thefe differences, not fo much between the 
 good and bad, but between the good and good, would have 
 undone all, and yet behold the Lord beyond oar thoughts , 
 how infinitely beyond ourdeferts, hath carryed on the work 
 hitherto, fo as it gets ground,though it be not fo fpeedily brought 
 to an iffue as we would have it. 
 
 Fiftly, let us hence raife our hopes in this, that Satans time J. 
 is not long ; his raging and foming f© violently, doth evidence 
 it to us. Surely Cforiftour Prince of Peace is at hand, he will 
 tread downe Satan under our feet fhortly. 
 
 Sixtly, let us from thefe ftirs without, be put upon the labou- 5. 
 ring to make and to confirme peace within. Oh confider, is the 
 breach between man and man fo grievous ? how grievous is that 
 which is bet weene God and the foule 1 1 finde it hard, and d®ubt 
 whether it be poflible to be at peace with men in this world ; 
 I finde them or fuch froward, peevifh, felfifli, wilfull fpirits, 
 even many who feeme to be good men otherwife, but God gives 
 many encouragements to poore foules to come unto him ; he is 
 a God of love and mercy, he delights not to grieve the children 
 of men, to crufh under his feet the prifoners of theetrth: he is 
 willing to be reconciled to finners : there is nothing that his 
 heart is more fet upon, then reconciliation with wretched fin- 
 fulHbules. Oh that in thefe fad dayes of miferable difTentions, 
 I might be blefled with the comforts of the reconciliation of my 
 foule with God I if this were, I hope I fhould be able contented- 
 ly to beare, and with ftrength to pafle through all thofe heart- 
 fadning evils caufed by thefe breaches and difTentions there are 
 amongft us. 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 finne, it was 
 Felix psccatttm, a happy finne , becaufe it occafioned fo much 
 good in Mans Redemption : So I may fay of that ftrife and 
 contention there is among us, it is fittix conttntlo, a happy con- 
 tention, that God hath turned to fo much good unto you. 
 I have read ofRriert Helgate^ho was Arch-Bifliop ofTerk, 
 
 K k becaufe 
 
2 <o Heart- diYifions 
 
 becaufe he could not peaceably enjoy his fmall living in Li%- 
 colnc-fhire, in regard of the litigioufnefle of a neighbouring 
 Knight, comming to London to right himfelfe, he came into 
 the favour of King Henry the 8. and fo got by degrees the Arch- 
 bifooprick of Tork, he thought he got well by the litigioufnefle 
 of this Knight; but if the ftrifes of men (hall put thee upon thofe 
 providences and duties which fhall be fo bleffed unto thee, as 
 to further thy getting into the favour of the high God, and the 
 enjoyment of the foule-fatisfying fweetnefle there is in peace 
 with him ; what caufe fhalt thou have of admiring free grace, 
 which hath brought to thee fo great a good from fo great an evil ? 
 and ifthefe ftrifes have been a meanesto move thy heart God* 
 ward for thy making thy peace with him, let them alfo put 
 thee on ftill to further, to confirme, to fettle, to main- 
 taine thy peace with him, "When the winde and ftorme 
 rifes, the Traveller plucks his cloak the clofer abeut him; 
 thefe dividing times are ftormy times, labour to get your 
 foulesto the harbour under fhelter, labour to make fure of that 
 one thing neceflary; the mofe 1 ftrangely men look upon you, 
 let your hearts be ftirred up to f?ek with the more ftrength the 
 face of God, that you may never look upon it but with joy. Yea 
 heare harfo notes abroad, fuch things as grieve you at the heart* 
 labour fo much the more to keep the bird al waves finging in 
 yourbofome. 
 7. 7. If your peace be made with God, blefle God for it. Itisa 
 
 great mercy for a man in thefe times of trouble,to have reft in his 
 o wne fpirit ; while others are toflfed up and down in the waves 
 of contention, you may fit quietly in the Ark of a good con- 
 science, bleffing the Lord that ever you knew him and his 
 waves. 
 8. 8. L?.bour to make up your want of that good and comfort 
 
 you heretofore had in Chnftian communion, with a raoreclofe 
 and conftant communion with the Lord, who hath been pleafed 
 to fpsak peace unto yon. Although I have not that comfort in 
 communion with theftreames, yet I may find it fully made up 
 in the fountaine. 
 9\ 9- By way of Antiperiftas, let us labour to be fo much the 
 
 more united with the Saints, by how much we fee others tobe 
 divided ; Men make void tbj Law t fayes David, therefore da 
 
 1 
 
77;e By ill of our Times. 1 5 1 
 
 J love it above gold. We ufe to put a price upon things that m 
 arerare: what makes Jewels to be of that worth, butforthe 
 rarity of them ? Unity, harty love, fweetnefle of communion 
 among brethren, is now a very rare thing, a fcarce commodi- 
 ty, let us prize it the more, and you who doe enjoy it, blefle 
 God for it. 
 
 10. The more confufed, broken, and troublefome wee fee 10. 
 things to be, the more let our hearts be ftirred up in prayer to 
 
 God, putting him in mind of allthofe gracious promifes that 
 he htth made to bis Church for peace and union : Lord is it not 
 part of thy Covenant with thy people, that thou wilt give thim • 
 §*e heart ? haft thou not faid that they fhall ferve thee with one 
 /boulder ? haft thou not told us that thou wilt make Jerttfalem 
 a quiet habitation, that thou wilt takeaway violence, that there 
 /hottldbe no pricking ■ ryar nor grieving thorn f 
 
 11. Thofe whole consciences can witnefTetothern, that it n. 
 hath been their great care not to enwrap themfelves in the guilt 
 
 of thefe divisions, but they can appeale to God that they have 
 endeavoured after peace fofarre as they could with a goodcon- 
 fcience, let them blefle God for this mercy, it is a great deli- 
 verance to be delivered from the guilt of thefe divisions. Deut. 
 33.8. Of Levi he /aid, Let thy Vrim andThummim be with thy 
 holy One, whom thou did/i prove at Maflah, and with whom thou 
 did/i ftrive at the waters of Mtribah. Ma/fah iignifies tentati- 
 on, and Meribah y contention. Places and times of contention 
 are places and times of tentation. Now if God fhall 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 weaknefle in him,) yet kept himfelfe 
 from being involved in the guilt of that linne of contending 
 with God. And Sol-farcbi, with other of the Hebrewes, fay, 
 that the Levites were not in that* finne neither ; which they 
 think that place Malac. i. 5. refers unto, My covenant wot 
 with him of life and peace , for the feare wherewith he feared 
 me, and was 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 yeeres at thefe waters 
 
 K k 2 of 
 
252 Heart-divifions 
 
 1 - — — — — ^— ^^ — t ^____^___ 
 
 oiJUajfah and Meribah, God hathtryed us. How happy are 
 thofe who hav« held out , who have kept their conferences free, 
 upon whom the feare of God hath been, and through that feare 
 of his, have walked before him in the wayes of truth and eqni- 
 ty f The Bleflingofthe Covenant of Life and Peace be upon 
 them for ever. 
 
 w 
 
 Chap. XXXI. 
 The Cure of our Divifons, 
 
 Hat gracious heart is not cut afunder with griefe for 
 thofe fore and fearfull evils that there are in, and coma 
 from our divisions, and is not even the fecond time cut 1- 
 funderwith carefull thoughts initfelfe, what may be done to 
 heale them ? Mat. 6. 25. Chrift- forbids that carking care that 
 cats our hearts, when it is in matters concerning our felvs,ye« 
 for our lives, {/>' ititiy.va.-n , take no thought for your life, fo it 
 is in your books : but the word fignifies , Doe not take fuch 
 thought as (hould cut your heart afunder: fo ver.iS. t» £«e4/e*7*; 
 why doe you divide your hearts ? and ver. 3 1 . //« neeiyw<n}7t, 
 and ver. 34. w tu&pviioym againe. 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 forthegond of the Church, this 
 heart-cutting care is not onely allowed, but required, 1 Cor.i 2. 
 rl «jj7o vj§» 2 5 . That there fhonld be no fehifme in the body, but that the 
 <*M»W (feeip- members Jhould have the fame care one for another. The words 
 van to fM)M- arCj ThM the members may care, the fame thing one for another, 
 and that with dividing, cutting care , that there might be no 
 fehifme in the body. The word that is here for care i is the fame 
 that in the former places in the 6. o\Mat. is forbidden. The 
 exprefiions of my thoughtfull cares about this work, is the fub- 
 jetl at this time : When I fet my felfe about it, my heart doth 
 even ake within me at the apprchenfion of the difficulty of it. 
 There are fomedifeafes that are called opprobria medicorum, the 
 difgracts of Phyfitians , becsufe they know not what to fay or 
 doe to them- or if they doe any thing it is to little parpofe. If 
 thjrebeany foulg-difeafethat is opprobrium Theclogorum, the 
 
 difgrace 
 
Tlie Evill of our Times. iff 
 
 difgrace of Divines , it is this of contention and divifion. How 
 little has all that they have ftudied and endevourcd to doe, pre- 
 vailed with the hearts of men ? What fhall we doe ? Shall we 
 but joyn in this one thing, to fit down together, and mourn one 
 over another, one for another, till we have difTolved our hearts 
 intoteares, andfteifwe can thus get them to runne one into a- 
 nother. Oh that it might be;what ibrrow foever ft ccfts us 1 
 
 We reade JftJg. i. 12,53,4,5. the Lord fent an Angell from 
 Gilgal to the men of Ifrael, who told them how gracioufly he 
 had dealt with them, yet they had contrary te the command of 
 God made a league with the inhabitants of the Land, for which 
 the Lord threatned that they {hould be asthornes in their fides. 
 When the Angell fpake thefe words unto the children of Ifrael, 
 the people lift up their voice and wept. And they called the name 
 of that place Bochim, a place of teares. Their finne was too 
 much/oyning, joyning in league where God would not have 
 them : thofe whom they joyned with, God told them {hould 
 be thornes in their fides. Upon this they wept, and that fo fore, 
 that the plscc received its name from their weeping. But oh 
 that the Lord would fend his Angell, yea his Spirit to us,to con- 
 vince usof our evill, that we to this day have not joyned in lure 
 league one with another, but are thornes 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 
 arefofalfe one to another, though the Lord hath never broke 
 covenant with us, which was the heart-breaking argument the 
 Angell ufed,tw\ 1. Yea the Lord hath done abundantly for us, 
 bqond our hopes, defires, thoughts, and that after all this there 
 ihould be nothing but breaches and divifions amongft us, that 
 we fhould be not only thornes, but fpeares and fwordsinone 
 anothtrs fides, piercing to one anothers hearts. Are we the 
 children of Ifrael? Let our hearts then break for the breaches of 
 our hearts. Let them break, and melt, and mourne, and bleed, 
 and refolvethat nothing {hall comfort them, but peace with our 
 God, and peace one with another. 
 
 That one Text, 1 The f. 4. o. were enough alone to pierce our 
 hearts thorough and thorough. As touching brotherly loveje need 
 not that I write wnt$ you, faith the Apoftle, for yeyottrfehes are 
 taught of God to love one mother. Ok Lord,what are we in thefe 
 
 Kk 3 dayes 
 
2 54 Heart-diYijlons 
 
 daycs tech kindcofChrimans as thefe were? Oh that it were fo 
 with us, that we had no need to be wrote to, to be preached to 
 concerning this. Docs it appeare 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 fliall be laid to 
 you in his name, which I (hall caft into thefe five heads : 
 
 1 . loyning Principles. 
 
 2. loyning Confiderations, 
 
 3 . lojning Graces, 
 
 4. loyning Practices. 
 
 J . Conclude with Exhort At ion . 
 
 Wherein we /hall endearour tofet before you the beauty 
 and excellency there is in the heart, union, and mutuall 
 love or Chriftians. 
 
 I fliall not need to be long in thefe*. For takeaway Dividing 
 Principles, Dividing Diftempers, Dividing Practices, tad be 
 thoroughly convinced of the evill of divifions, and one would 
 think our hearts ftiould of themfelves runne into one another. 
 But that I may not feem to leave our wounds open, fo that aire 
 fhould get into them, but endevour the cloflngof them, andfo 
 the healing, I fhall fpeak fomething to thefe five Heads. 
 
 The firftjojning Principle. 
 InthemiddefiofaU differences of judgement, andveakneffeofthe 
 Saints, it u not impoJfiHe but that they may live in peace and 
 love together. 
 
 IF not withstanding differences from Gods minde, and many 
 weakneffes, there may be peace and love between God and his 
 Saints : thenfurely notwithstanding thefe things, he Saints may 
 beat love and peace among themfelves. Let this be hid for a 
 ground, and let our hearts be much poffefled with it, we fhall 
 finde itvery helpfulltoourclofing. Away with that vain con- 
 ceit which hath been the great difturber of Churches in all ages, 
 if men differ in their judgemement and pradice in matters ©f re- 
 ligion, 
 
T7;e EviO of our Times. 2 55 
 
 ligion, though it be in things that are but the weaknefle of godly 
 men, yet there mutt needs be heart-burning and divifion. Let 
 all peaceable men deny this confequence, Let us not fay it will 
 befo, and that our words may be made good afterwards indeed 
 make it fo: certainly the connection of them, if there be any, is 
 rather from the corruption of our hearts, then from the nature of 
 thethings. 
 
 I have read of two Rivers in the Eift, S*va and Danuby, that 
 runne along in one channell threescore miles together, without 
 anynoyfe, and yet they keep themfelves diftinct , the colour of 
 the waters remain diftinct, all along : why ftiould we not think 
 it poflible for us to go along clofe together in love and peace, 
 though in fome things our judgements and practices be appa- ■ 
 rently different one from another? I will give you who are Scho- 
 lers a fenterce to write upon your Study doores, as needfullan 
 one in theie times as any; it is this: 
 
 Opinionum varietot, & opinantium unito* nonfrtnt 'A n^Tu- 
 
 Variety of opinions, and unity ofthofethat hold them, may ft and 
 together. 
 
 There hath been much ado to get us to agree : wc laboured to 
 get our opinions into one, but they will not come together. It 
 may beinourendevours for agreement wee have begun at the 
 wrong end. Let us try what we can do at the other end: it maybe 
 we fhall have better fuccefTe thtre. Let us labour to juyne our 
 hearts to engage our affections one to another: if we cannotbe 
 of one mind tiat we may agree, let us agree that we may bsof 
 one minde. 
 
 Eufebitts records a Letter that Csnjiantine fent to Alexander Eufeb. of the 
 and Arias, before he apprehended thegroffenefleof Ariut his he- Jj^ e Q [ Co "" d 
 refie, conceiving them to differ but in fmailer things, he ende- bySocmeV 
 voursto reconcile them : Tor that (fayes he) the things wherein Eccl.Hift. lib. 
 you differ, concerneth not any waighty fubftance of cur Religion, i.cap.4. 
 there is no reafon why it jhould breed at'aU any divifion in minde, or 
 difcordin dcUrine ; and this 1 fay not to compeS you in this light 
 aueftion, ofwbatfortfoever it be, altogether to condifcend unto 
 the fame fentc nee: and though y oh di'fent amongst your [elves about 
 a matter of fmall importance, (for neither truly are we all in all 
 things Uk$ minded, neither have we aH the fame naturt and gift 
 
 engrafted 
 
ij& Heart-diVifions 
 
 — — » ■ — . 
 
 Quanquam in- grafted in us) nevertheless far all that the J acred unity may bee 
 te.nosbaclc- fonndly and inviolably retained Among you, and one confentand 
 ntu non potuit fifaflin conferved between* all. j 
 
 plane convent- T » jrui- , . . - 
 
 re mm verum _ .* . have tcad ?*" the liK e peaceable difpofition in divers German 
 eorput & fan- Divines,meetingto conferre about matters of Religion in diffc- 
 gutscb.ifttpa-rencc, in Marpurg. The conclufion of their Conference was 
 
 ^7^r thls: A l tb9 " f z h ™/r™ can ?°f huh < r »f» B y w< *b.ut the 
 
 debebat mbilo- ^yorallprefence of the body and bloud of Chrifi in the bread and 
 minus utraque Wlrie > J/ et both parts ought to declare Chrifi ian love one to another 
 pars alteraerga asfarre *i every one can with a good Confcience. Oh that this wetv 
 wZw?^^^** our debates and conference, wherein we 
 nam cbxnu- cannotcome upfully to one anothers judgements. If we ftay 
 tem^uaunm for peaceand love till we come to the unity of the faith in all 
 id omnino cu- things, we muft ftay for ir, for ought I know, till we come to a 
 lufqueconfci- nother world. Epkefa.ii,u t He gave fome Apofiles t fome E- 
 %£ SuJJu. ™1<W<. /•*»*<*'» and? 'each fr s , for the Jof k eofthe A 
 Marpurgenf . "f er h ttU » e aU come ** the »*i*J of the faith, and knowledge of 
 This fubferi- the Sonne of God, unto a perfect man. The unity of the faith and 
 bed by Luther, the perfect man, will be both together j and when they are (here 
 o&^^r ^ofany miniftry,, there (hall be no more 
 us, Bremius, Poaching after we are all come to this unity : when that is done 
 Ofiander, our w° rk " ^nc for this world. 
 
 Zuinglius 
 
 Bucer,and o- 
 thers. 
 
 Thefecondjoyning Principle. 
 That Shall never begot by ftrife, that may be had by lo v e and peace. 
 
 WE would all fain haveour wils : nowthat whichlies 
 uppcrmoft upon many mens hearts, that which is the 
 nrft thing they do, if their wils be crofled, is prefently to ftrive 
 and contend : but this fhould be the lift thing, a fr e r all other 
 mcansaretned: this fhould never bemadeufeof but in cafe of 
 pureneceffity. Wefhould firft think, Is there any way in the 
 world whereby it is poffible we may have our defires fatisfied 
 with peace, let us try this, and another way, a third, a fourth 
 yea a hundred wayes, it they lye between us and the way of 
 ftrrfe, before we come to meddle with that. This rule you will 
 finde of very great ufe to order all our bufinefiesin Churches and 
 
 Common- 
 
The EYill of our Turns. 1 57 
 
 Commonwealths, of Townes, Families, yea whatfoever con- 
 cernes any of your perfons in refererence to any other. The A- 
 poftle,iC#>*.i2.rebukingtheciivifionsofthatChurch,ofwnich 
 they were guilty more then any,for they had many among them 
 ofraifed parts, of eminent gifts, and therefore puffed up more 
 then others. Except God joynes eminency of grace, , 
 men of eminent gifts /oyne leffe then others, whofe gifts are 
 meaner. Among thofe meanes he directs for union , when 
 he fpeakes of love : 1 mil Jhew you , fayes he , a more excel* 
 lent wajy ver. laft ; ^9' \<&0ihu» otiv, a way of the higheft ex- 
 cellency, beyond any expreffion. The way of love, of the enga- 
 ging hearts one to another, is the only way to bring men to uni- 
 ty of judgement : yea the only way when all is done, for men to 
 have their wils. 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 Hjferbole y is the way of love. If you could 
 get your mindes by other wayes, certainly you cannot enjoy it 
 with that fweetnefle and comfort as you may if you have got it 
 this way. 
 
 Marcus Cato repented that ever he went by fea when he might Plutarch in 
 have gone by land ( it feems the skill of thofe times forNaviga- his life. 
 tion was not great) but certainly there is no man living but hath 
 caufe to repent him that ever he got that by ftrife and 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 ? It it may, thou provided ill for thine 
 own peace and comfort, to leave this way, and betake thy felfe 
 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 madnefle?Why? 
 he may by putting forth his finger put them off from him. Thy 
 froward cholerick fpirit is ready to draw at every thing that thou 
 likeft not. This is thy folly : thou mayeft with leffc adoe have 
 what thou haft a mind to. If I would put a leather from me, I 
 need not ftrike violently at it, a foft gentle breath will do it bet- 
 ter. Why fhould 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 ftirre is a little over 
 
 LI g you 
 
258 HearuAivijions 
 
 you plainly fee you might have had as well with a word fpea- 
 king : and hath not your heart f ccretly upbraided you then ? Try 
 the next time what you can do by faire and gentle meants. Why 
 fhould we let the ftrength of our fpirits run wafte ? Let this be 
 aconftant rule, never make ufe of fevtrity till you have try ed 
 what clemency will do: there is more power in that to con- 
 quer the hearts of men you would faine hive yield to you, then 
 you are aware oh 
 
 Plutarch reports of 'Philip of Macedon, that when one Area* 
 Son railed on him , the Courtiers would have had him dealt 
 feverely with ; but Philip took another courfe, he fends for him, 
 and fpake gently to him, and (hewed great love and refpedt to 
 k\m : upon this Arcxdisns heart wasturneJ, fo as 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 himfelfc 
 upon Arcadion, What fay you now of Arcadion ? fgyes he .' How 
 doth.henow behave himfcife? There is no man living, fay they, 
 fpesks better of you now then he. Well then, fayes Philip, I am 
 . a better Phyfitian then you; my phyfick hath done that which 
 
 years never would have done. 
 Plutarch in The like he reports of Fabipu, who was called the Romans 
 the life of F> f ar g e t . When he heard of a fouldier who was valiant , yet 
 pradifed withfome others to goe to ferve the enemy, he calls 
 him to him, and inftead of dealing with him in rigour, tels him 
 he had not had recompenfe according to his deiert, and gives 
 him honourable gifts, andfogaines him to befaithfull forever. 
 And faye s he, As Hunters, Riders of Horfes, and finch as tame 
 wildbeafts [hall fo oner make them leave their favage and chur- 
 UJh nature by gentle ufage and manning of them , then by beat- 
 ing and jhack}ing them ; /* a governour »/ men [hould rather 
 correal by patience , gentlenejfe , and clemency, then by rigour, 
 violence, c.nd fevtri y. None but acruefl, harfh, fordid fpirited 
 . . man, will hy, I had rather men fhould feare me then love mts 
 Gpd prizes moll what he hath from us by love. 
 
 The 
 
T);e EYtll of our Times. z 59 
 
 The third pyning Principle, 
 It is better to doe good, then to receive good, 
 
 ACtive goed is better then paffive; onely God himfelfe, his 
 Angels and Saints doe good ; all creatures can receive 
 good. This principle would quickly joyne us ; for if this were 
 in mens hearts, they would ftudy to doe all the good they could 
 to one another, and fogaine upon one fmothers hearts : and the 
 more good we doe to any, the more will our hearts be inclina- 
 ble to love them. Thevery communication of goodncfle,if it ba 
 out of a good (pint carries the heart along with it to the fubjecT: 
 this good is communicated to: the more good Goddoth to any, 
 the more he loves them. God hates nothing that he hath made, 
 but loves what there is any thing of his work : but when 
 he communicates his grace, his Spirit, when he gives his Chrift 
 in thefe gifts, he gives his heart .* they doe not only come from 
 love, but they make the fubje<fi further lovely in his eyes. So 
 it is with us in our proportion : if you take a poore childe from 
 the dunghill, or out of the almes-houfe, and make him your 
 heyre, you do not only do this good to him becaufe you love him, 
 but you alfolove him more, becaufe you look upon him as an 
 ob jecl: of your goodnefle, as one raifed by you. Titus accounted H odie non re- 
 that day loft, a day wherein he had not reigned, if he had done l nAV ' imtli ^ '■* 
 no good. This principle would make men great as well as goed. "Immfonefait 
 It is the glory of God that he does fo much good. And if men 
 could account this greatneffe, fatisfyinggreatnefle, the moft and 
 greateft contentions that are in the world would belayddowne : 
 for what do men contend lo much for as for greatneffe ? 
 
 The fourth joyning Principle. 
 
 The good of other men is my good as voeR dt theirs, 
 
 • 
 
 WE are all of one body : whatfoever good others hare,it 
 is the good of the body ; it makes fhem fome way able 
 to doe that good that we would have done, or at leaftthatwe 
 flaould defire to have done. Plnttrch fayes that Solon made a law 
 
 LI a whereby 
 
2<So Heart-diYtfions 
 
 whereby every man was enabled to fue whofoever wronged his 
 neighbour, as if he had wronged himfelfe; he gave this reafon 
 for it, There is no good that one man has in a Commonwealth, 
 but it is another mans as well as his. 
 
 Community in the Church is more, i Cor. 3,22. Whether 
 Paul, or ApoHos , or Cephas, or the world, or life, or death, or 
 things prefent, or things to come, ait are jours, you are Chrifit, 
 and Chrifi is Cods. 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 ft doe ; all that is in the world that hath 
 any good in it, is yours, yea what is evill (hall be fcrviceableto 
 you for good. This is brought by theApoftle to quiet the jar- 
 rings and contentions that were amongft the Corinthians. One 
 would be for Pant, another for Apottos, fayesthe 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 mutt either get it to themfelves, or 
 darken it in thofe that have it. But fuch men acTcd by fucha 
 principle are poore, low-fpirited men. A man of a railed , en- 
 larged fpirit, opens his heart that it may be filled with that in- 
 finite good in which there is all good. Now if it be that good 
 my foule clofcth with, and is fatisfied in, then whatfoever hath 
 any goodnefle in it, be it where it will, it flowes from this In- 
 finite Ocean of good that my foule is launched into, and fome 
 - way or otter flowes into this againe; though thorough mens cor- 
 ruptions,there may be many windings and turnings in thecourfe 
 di it, yet hither it comes at lad, and therefore it is mine as re- 
 ally and truly as any I have in mine own hand : my foule then 
 fhall re Joyce in all the good I fee my brethren have, in all they 
 doe, I will blefle God for it, and feek the furtherance of it what 
 I can. Surely this man muft needs be a man of peace and love. 
 
 The 
 
77;e Evil! of our Times. 2 6 1 
 
 The fifth joj/ning Principle. 
 Mj good is more in the publiqtte then in myfelfe, 
 
 THe ftrength, fafetj^excellency of a Cabbin in a Ship con- *- 
 
 fifts not {o much in the boards of the Cabbin, or the fine 
 painting of it, as in the ftrength and excellency of the (hip. 
 
 It is becaufe we havefuch private fpirits that there arefuch 
 contentions among us: were we more publique fpirited, our 
 contentions would vanifh. When I reade of what publique 
 fpirits many of the Heathen were, I am afhamed to look upon 
 many Chriib'ans. Paulsu Aemilim hearing of the death of his 
 children, fpake with an undaunted courage thus, That the gods 
 had heard his prayer, which was , that calamities fbould rather be- 
 fall his family, then the Commonwealth. The publikenefTeof his 
 fpirit made it very fweet and lovely : the ftory fayes of him, he 
 intreated them gently and gratioufly whom he had fabdued, fet- 
 ting forward theircaufes, even as they had been his confederates, 
 very friends and near kinfmen. Publique fpirited men are men 
 of fweet and peaceable fpirits. 
 
 The jixth joyning Principle. 
 What 1 would have others doe to me, that I will endcvottr to doe 
 to thtm. 
 
 WOuld not I have others beare with me ? I then will 
 -btar with them. I would have others do offices of 
 kindnefles to me, I will then do offices of kindneffes to them. 
 I would have the c 3rriages of others lovely, amiable to me, mine 
 (hail be fo to them. I would have others live peaceably with me, 
 I will do fo with them. This rule of doing to others as I would 
 be done to, is a law of juftice ; fuch* juftice as keeps the peaces 
 Alexander Severn the Roman Erripercur, was much taken PetroMexIa 
 with this : he fayes he learned it from the Christians, if he*had in the Jives of 
 to dtale with his common Souldiers that did wrong, hepunifh- the Roman 
 ed them : but when he had to dcale with men of worth and dig- m P er0Urs « 
 nity, he thought it fufficient to reprove them with this fentence, 
 Pu as you would be done by. 
 
 . Chryfojlome in his 13. Sermon to the people of Antioch, 
 
 Li 3 makes 
 
Mi 
 
 261 Heart-diVifwns 
 
 makes ufe of this principle, thus, After Cfarift had fpoken of 
 fc jg"S**»v; many ble&dnefles, (fayes he) he then faye?, Thoft things you 
 ha* hbyav 73 wouldhave others doe to you , doe you to them: aiifhefbeuldfay; 
 ~^f* ^ >V There needs not many words t let thine crvne will be thy law : would 
 K^T<&imni*k?y 0ti reCeive ^ em fi ts ' befiow benefits then : would you havemer- 
 &s$Y<wati»%r c ) ' be mercifull then : would you be commended ? commend o- 
 T-tfvJkc. thers: would you be loved ? then love. Be you the Judge your 
 
 felfe, beyou the Law-giver of your ovene life. That which yon 
 
 hate, doe not to another. Cannot you endure reproach ? doe not 
 
 you reproach others. Cannot you endure to have others envy y ou ? 
 
 doe not you envy others. Cannot you endure to be deceived! do not 
 
 you deceive others. 
 
 Thefeventhjoynwg Principle. 
 
 It is m great an honour to have my will by yeelding , at by over' 
 comming. 
 
 Any men in their anger will fay, I will be even with him. 
 .1 will tell you a way how you may be above him : forgive 
 him. By yeelding, pardoning, putting up the wrong,you (hew 
 you have powtr over your felfe, and this is a greater thing then 
 to have power over another. Numb. 14. 17,1 8. Now 1 befeech 
 thee let the power of my Lord be great, pardon, 1 befeech thee, the 
 iniquity of thi* people, ver. 10. and by this thou mayeft honou- 
 rably prevaile with thy brother: hereby {halt thou heap coalcs 
 of fire upon his head. 
 
 Ihavereidof two famous Philofophers falling at variance, 
 c ? ohib r nd <Je ' 4 r *ft'PP m an( * ^febines, Arifiippus Comes to Aefchines, Shall 
 we not be friends! fayeshe. Tes with all my heart , faith Aef chi- 
 ves. Remember, faith Arifiippui, that though 1 amyour elder, 
 yet 1 fought for peace. True, iaith Aefchines } and for this I will 
 alwayes acknowledge you the more worthy man • for J began the 
 ftrife, and you the peace. 
 
 The eighth joyning Principle. 
 1 wik never meddle with any flrife but that which Pi all have peace 
 to be theendofit. 
 
 NO war is good upon any termes, taken up upon thejuftcft 
 ground, except it ayines at peace. Beilum minime be Lam .- 
 
 that 
 
TheEYtll of our Times, 163 
 
 thatSoaldierisamurthercrthat fheds blood rot in reference to 
 peace. The Swords ar.dEniigHes of Souldiers mould have this 
 Motto uponthem, Skqti&rimm pacem, Thus we feck Peace. 
 Hercules his Club was made of the 01ive,the tmbkm of Peace. * . 
 
 The ninth joyning Principle : 
 N a man (bad ever be mine enemy , that is not more his ovrne then 
 mine, yea more the enemy of God then mine. 
 
 IF a man offends me meerly through vveaknsfle, this is his af- 
 fliction, in this he is neither an enemy to himfelfe nor me; 
 he oaeumes for it, and I will pitty him in his mournfng ; he is 
 more troubled for what he hath done, then I have caufe to be for 
 whitlhavefuffcred. If he. offends willingly and purpofely, he 
 is hisowneenesny more then mine. When Latimer waseou- 
 fencd in buying a commodity, his friends telling him how he 
 was cheated or his money, he fell a mourning for him that had 
 cheated him, He hath the roorjl ofit> fayes he. If my heart rifes 
 againS 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 againlt his enemy, I oppofe his enemy, even himfelfe, but 
 an enemy to himfelfe, n:ore then to me ; he hath hurt me a little, 
 but himfelfe n ore. I am troubled a little for the wrong I fuffer, 
 but more for the evill he hath done. If his waves be enmity to 
 God, I will oppofe hirn, be caufe I love God, and no farther then ** *&& mxn- 
 wherein I may manifeft my love to God rather then hatred of{^^/!^ "? 
 him. Wfecn i>trvet&s condemned ZttwgUm for his harlnnefle, cWifium non 
 he anfwerS, In other things 1 tv.Hi be mi/de, but notfo in Blafyhe- ifa.Zuingl.ii> 
 8sies*gai»ft Cod. Let us keep our enmicie within thefe bounds, e P- ad Scr vet. 
 aiai the peace o£ God will not be broke. 
 
 The tenth jejning principle: 
 1 had rather fuffer the greateft evi2 i then doe the leaft. 
 
 IP when others wrong you. you care not what you doe to right 
 yourfelfe: This is your folly and madneffe, Such a one hurt 
 we, and I will therefore mifchiefe my felre j he lath pricked me 
 with a pin, and I will therefore in an anger run my knife into ' 
 
 my fide. If in all we fuffer w< be fare to keep from righting our 
 
 felves 
 
264 Heart -divijtons 
 
 felves by any wayes of finne, there vviil 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 felfe , yea a greater ene- 
 my then he or any man living can be to thee? fer all the men in 
 the world cannot make thee finne, exc.pt thou wilt thy felfe. 
 
 A' 
 
 The eleventh jo jning principle : 
 1 wiH labour to doe good to ali t but provoke none, 
 
 Father hath not fo much power over his child, as to pro* 
 voke him. Col, 3. 2 I . Fathers provoke not your children to 
 wrath. Surely if a man hath not this power over his child, he 
 hath it not over his friend, his neighbour, much leflehisfuperi- 
 our: yet how many take delight in this, Such a thing I know 
 ,, , will anger him, and he Chall be fure to have it I Oh wicked 
 heart 1 doft thou fee that this will be a temptation to thy bro- 
 ther, and wilt thou lay it before him? dell not thou pray for 
 thy felfe and for him, Lord lead m not into temptation ? wee 
 fhould account itthegreateft evilltousof all the cvill of affli- 
 Noncuriofitate <ftions,to beany occafion of finne to our brother; but what an 
 veUmuUtione ev \\\ faould this be to us, to provoke our brother to finne ? if we 
 ?/ Trl n ?lfL°' will needs be provoking, then let the Apoftles exhortation pro 
 aut repreben- vai l £ With US, neb. 1 0.24. Let ut conpder one another to provoke 
 damm^unde $tntolove y and to good workj : Let us not confider one another 
 prote,via i fa- in a way of curiofity and emulation, to envy, or finde fault with 
 %titattiones~ one onot ^ er » ^ rom whence frowardnefle, pride, hatred, diflenti- 
 pojfent oYivi * ons,factions may anfe, faith Hyperias upon the place, but con- 
 &c. Hyper.in fider one another, fo as we may further the good of one another, 
 Hcb.c.(o.v.a4. foas to make one another quick & aclive in that which is good. 
 
 The twelfth joyning Principle : 
 
 Peace with all men it is good, but with Ged and mine owne 
 
 conscience it U neceffary. 
 
 BUt how will this joyne us one to another? 
 Anfw. Very much, both as it holds forth the goodnefle of 
 peace with all men, and as it carryes the heart ftrongly to the 
 making and keeping peace with God and a mans owne confer 
 tnce. This peace with God and a mans owne confeience will 
 
 fo 
 
Tl?e EYiU of our Times. 265 
 
 fo fweeten the heart, that it cannot but be Tweet towards every 
 one; a man who hath fatista&ien enough within, cm cafily 
 bear* afflictions and troubles that come withuut. When Saul 
 had made great breaches between Gjd and hisfoule, and in his 
 owne confcicnce,then he grew to be of a very froward fpirit to- 
 wards every man, before his Apoftafie he was cf a very meek 
 and quiet fpirit, but this fowrcd his fpirit, and made it grow 
 harfh, rugged, and cruell; Thisisthecaufeorthefrowardnefls 
 of many men and women in their f amilies,and with their neigh- 
 bours, there are fccret breaches between God and their owne 
 confeiences. 
 
 The thirteenth joyning Principle ; 
 Jfl mufl needs erre t confidering what our condition u here in thU 
 world, J will rather erre by too much gentlenejfe andmild- 
 nejfe, then bj too much rigour andfeverity. 
 
 MAns nature is more propenfe to rigour, then t6 lenity ; Melius eft pro- 
 but the account of overmuch lenity is eafier then of too P t£l ' wfauir- 
 feuch rigour. Men who are of harfh, fowrefpirits themfelves, ?SJ2J e at '™ e a % 
 are ready to think that God is fo too. As the Lacedemonians be- propter 1 cVudc- 
 caufethey were of a warlike difpofition, they reprefentcd their iitattm. 
 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 juft ice it felfe ; but he loves that expreflion of himfelfe to 
 the children of men, Godis love. If God intended that all things 
 amongftmen, either in Church or Common- wealth, fliould be 
 carried with ftnclineSe of j uftice, he would rather have gover- 
 ned his Church and the world by Angels, who have right ap- 
 prehensions of juftice, who are themfelves perfect, altogether 
 free from thofe evils that are ta be punifhed, then by wen, whofe 
 apprehenfions of juftice are exceeding weak, unconftant, par- . 
 tiall, as often falfe as true, and have much of that evill inthem- 
 fclvcs that they judge in others. 
 
 Mm The 
 
2 66 Heart- diVtfions 
 
 The Uft joyning Principle. 
 Pence ii never benght tee dear e y bat by fin and bafeneffe. 
 
 w, 
 
 Eufctofay, We may buy Gold toodeare, and fo wee 
 may peace : but whatfoever we pay for it befidefinne 
 and bafenefft, wc have a good bargaine. Suidas tells of the Em- 
 perour7>rf/*H, that he would cut his owne clothes to bindeup 
 the wounds of his Souldiers. We fhould be very pitifull to foul- 
 diers, who ire wounded to keepe us whole. We (hould binde 
 up their wounds, though' it coft us deare : but efpecially our 
 care fliould be to bind up thofe wounds that by divifions are made 
 in Church and Commonwealth : and well may we be willing to 
 cut our clothes fo binde them up, when the evill of them is 
 fach as either does ©r fliould cut our hearts. Bat though peace 
 be a rich merchandize, yet we mult- not fayle too farre for it, not 
 fo farre as to finne. We reade 2 King. 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 verjj 
 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 t© buy truth, but we may not give truth to buy peace. 
 
 Wemay 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 yeelding in things raturall or civill for peace fake, that is, 
 1. Firft, we muft riot for cur own private peace yeeldtothat 
 
 which is like to prove publique difadvantage and disturbance. 
 There is a notable ftory of a Turkiih Emperour, perceiving his 
 Nobles and 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 remifle in his regard to the Strrne of the State. Nothing 
 mull be done but as Irene would have it : whatfoever refolutioos 
 tbere were of any good to the State, yet Irene muft be confulted 
 withall before they were put in execution, and if they pleafed 
 not her all wasdafhed, fo much did he dote upon Irene, This 
 the Nobles and State could not beare : he therefore at lad fo far 
 confidcred the publique, as he overcame his doting arTe&ions. 
 He brought Irene before them, and fay es, That ye may fee how 
 much I prize the content of my people, I facrifice her to them, 
 
 and 
 
T7;e EVtll of our Times. 267 
 
 and fo drew his fword, and flew her with his owne hands be- 
 fore their eyes. If according to her demerits for drawiag his 
 heart a way from the good of the Commonwealth, flie had been 
 given up to the fword of juftice, it might have fatisfted as well. 
 But left I be thought to be tooliterall, give me leave to allego- 
 rize upon this Irene. Her nama it a Greek name, 'E/pkub it fig- 
 nifies peace: we muft not fedora upon our Irene, our private 
 peace, that the publiquefaould fafftrforthefakeof it. This is 
 bafenefle : let her be facrificed for publique good j this is tru€ 
 generouintfTe. 
 
 Secondly, thatisbafencffe, when ©ur yeelding is thorough 3 , 
 
 ignorance, co wardize, bafefeare, notfrom a principle of wif- 
 dome and uaderftanding : not fo much out ©f true love to peace, 
 as a foolifh, ignorant, fottiua, fordid fpirit^of our owns : where- 
 as had we had a fpirit of wifedome and courage, we might have 
 peace upon more honourable termes. Indeed many think every 
 kinde of yeelding bafenefle, but they are for the moft partfuch 
 as are not put to any great triall thamfdves . but when our con- 
 sciences tell us, that what we doe is what the rule aliowesus; 
 it is not becaufe we would avoyd trouble,but we finde 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 
 haveglory, and the publique maybe benefited. Butbecaufeali 
 things duly considered, we fee that God in fuch a way (hall have 
 more glory, and our brethren generally more good : therefore 
 whatfoever becomes of our particular in regard of efteeme, or 
 other wayes, we are willing to yeeld, and in this we finde our 
 hearts as much clofing with God, enjoying communion with 
 him in all hohm fie and godly feare, and in other things that goe 
 as neare to us, we are able to deny our felves as much as ever : in 
 this we may have comfort, that it is not bafenefle that makes us 
 yeeld, but rather the grace of God enabling us to rule over our 
 ownc Spirits. The peace that we thus parchafe with the fuffe- 
 ring much in our names, and the loffe of many comforts does 
 notcoftnstoodcare. 
 
 M m z Cap. 
 
2^8 Heart-diVtfions 
 
 Cap. XXXII. 
 loaning Cenjtderations. 
 
 Thefirfi. The eonfideration if the many things wherein God 
 hathjojnedtu. 
 
 GOd htth joyned us together as we are men : we are not 
 Jogs, not wolves, let us not befo one to another. >4# 7 16. 
 Mofes (peaks thus to thofe who ftrove one with another : Sirs, 
 ye are brethren, whj dee ye wrong one Another ? The words in the 
 'Greek are, a*<tyk *<k>wl i&, men yet are brethren. There is a 
 eonfideration in this, that ye are men : if there were no more, 
 yet ye faould not ftrive one with another, but much more con- 
 fidering ye are brethren. If we be men, let us be humane. What 
 is the meaning of humanity, but courteoufnefl* , gentlenefle, 
 pleafantnciTe in our carriages one towards another? But ft ill the 
 confederation grovves higher, as we are the fame Coantrimen, 
 of old acquaintance, in thefameimployment, of the fame fami- 
 ly and kindred, butabaveall, joyned infucha blefTedroot, the 
 fountaine of all love and peace. Ephef.q. 4. prefents this eonfi- 
 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 becaufe 
 there u one body, and onejpirit t je are ca&edin one hope, one Lord, 
 one faith, one baftifme, one God and Father of all. Here you have 
 feven Ones together in two or three lines. It is very much that 
 the Spirit of Gcd fhould joyne fo clofe together feven Onesjfure- 
 ly it is to be a itron^ argument for us to unitie. 
 
 Krft,one Body. The eieaneft member yet it is in the body. 
 Is it comely fcr 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 (land againft the 
 ftrergth of this ? Whn can caufe one member to teare and rend 
 another, but madnefic ? 
 
 2. O ie Spirit, 1 Cor. 12. u. that one and the felfe fame fpi- 
 rit ; he does not only fay, The fame fpint ; but, Tta felfe fame 
 fpirit : and as if that not enough, he addes Ojc to the felfe fame; 
 and that yet not enough, he iiyes, That one, all this is in the 
 Greek, 1* tr a) t$ wivy*. The repeating the Article hath a great 
 
 elegan- 
 
The Evill of our Tunes. ^9 
 
 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 profedeft thy fclfe to be a Chnftian ? What.fayes Cjfrian, 
 
 does the fiercenifle of Wolves, the madneiT; of Dogs, the deadly ^ulfaat m 
 
 poyfon of Serpents, the bloudyrage of Beafts, in a Cfcd«|i« J^^p- . 
 
 breaft ? . kferitas? cxnim 
 
 3. Called in one hope. Are not yoa heyres, joynt heyres ot ^bih? vne- 
 the fame Kingdome, and doyoaconrend as if one belonged to mm Utbaie 
 the kingdome of light, and the other to the kingdoine of dark-/^^;._ 
 
 nelTe ? ■ - . c t'u befliasum ? 
 
 4. One Lord. You ferve the fame Lord tnd Malter. Is it tor cypr.de uni- 
 tht credit of aMafter, that h ; s fervants are alwayes wrangling tatcEccleC, 
 and fighting one with another ? Is it not a tedious thing in a fa- Num.**. 
 mily that the fervrntscan never agree? Mark how ill the Lord 
 
 takes this, y^r.2440 50, 5i.tha:evillfervant who beginsto 
 iuiitehis fellow- fervants, provokes his Lord againft himfoas 
 to come upon him withfuchfeventyastocuthim afunder, and 
 toappoimhis portion with the hypocrites; Ji^pm, he will 
 dichotomize him, divide him in two ; he by his fmitinghis fel- 
 low-fcrvants makes divisions, but his Lord will divide him. It 
 may be he pretends that hisfellow-iervants do not do their duty 
 as they ought ; as if he were more carefullof the honour ot his 
 Lord then others who are of a different way from him. But in 
 the mean while he inveighs againft others, fmiting them with 
 the tongue, and othcrwife as he is able. He fits at full Tables, 
 eatcs and drinkes "of the beft, v;ich fuch as are carnail and 
 fnfuall, but they are great men , to have their counte- 
 nance 'is brave ; this is extreme finable to a carnail heart, who 
 yet keepsup a profeffionof Religion, hath foineform of godli- 
 nefle, H^isra'rraid folofehis flelnly contentment, therefore he 
 fmitesthofewhoftandinhisway : Thus divifions and troubles 
 are made in Gods family : The Lord the Matter or it will reward 
 accordingly; he will divide fuch by-cutting them afunder, and 
 appointing them their portion with the hypocrites. 
 
 5. 0;ie Faith. What though we agree not together in fome 
 things ot Lfler 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 Should ( wallow up 
 all oth« difa*reements. We fhoald rather bleffe God for keep- 
 
 Mm 3 ing 
 
270 Heart-divijtons 
 
 ing men found in the faith, then contend with them for letter 
 miftakes. When the Pharifees, Afts 13,9, underftood that Paul 
 agreed with them in that great do&rine of the RefurrecYion,they 
 prefYmly overlooked his other differences, fay ing, #V find no evil 
 in this man. Our Brethren agree with us in more Fundamen- 
 tals then this, and yet wecanfindevillin th:m, and aggravate 
 tharcvill beyond what it is, and improve it all we can ag3inft 
 them. This is worfe then Pharifaicall. 
 Hocvero me y[ a ft er Calvin in his Epiftle to our Countreymen at Frank? 
 
 %™&'vaide~'f or( *> fled ^ or their livesin witnefle to the truth, yetmiferably 
 ab{wdum eft jarring and contending one againft another there, to the fcan- 
 inter ffntres-ob dall of all the Churches of God in thofe parts, begins his Epiftle 
 eandemfidema. thus: This doth grievou fly torment me; it is extremely abfftrd 
 P at,ia > r e * liles i that dlfentions fiouldarife among brethren, exiles, fled from 
 dijjidiumohn t ^ r c°untrey for the fame faith, and for that canfe which alone 
 &quidcm bac in this your fcattering, ought to be to yon as 4 holy band, to keep 
 de caufa qux you fa/l bound together. Their contentions were about Church- 
 
 &%£?% WCIlW P' 
 
 (ptrtivnc quaff 6 ' On* Baptifme. We are baptized into Chrifts death, and 
 factum vixen- is not that to ("hew that we fhould be dead to all thofe things in 
 lumyos fimtU the world that caufe ftrife and contention among men? Our Bap- 
 dwiattostene- tifmeisour badge, ouflivery, it furthers feme what the unity of 
 Angiis' Franc- ^ ervants tnat triev w care all onclivery. 
 
 to r d. 7- One God. Though there be three Pcrfons in the Divine 
 
 Nature, and every Perfon is God, yet there is but one God j here 
 is an union infinitely beyond all unions that any creature can be 
 capable of j the myfrerie of this union is revealed to us, to mak,e 
 us in love with union. Oar intereft in this one God isfuch a 
 con j jnftion, as nothing can be more. 
 
 fofephs brethren, Gen. 50. 17. looked upon this, as having ve- 
 ry great power in it to make up all breaches,to heale all old grud- 
 ges. After their Father was dead, their confeiences mifgave 
 them for what they had done to fofeph, they were afraid old mat- 
 ters would break forth, and that fofeph would turne their ene- 
 my ; now how doe they feek to unite fofepbs heart to them ? 
 We pray thee 9 fay they, forgive the trejpafe of the fervants of the 
 Godofthy Father ,and the Text fayeS, fofeph wept when they (pake 
 unto him. Oh this was a heart-breaking fpeech to fofeph. The 
 fervants of the God of my Father ; Shall my heart ever bee 
 
 eftranged 
 
Tl?e Evill of our Times. 27 1 
 
 ftranged from the fervants of the God of my Father ? The 
 Lord forbid. Their offence indeed was great, but their God is my 
 GoeUnd he wis my Bathers God ; this argument had more in it 
 to draw fofeph heart to them, then if they had faid,We are your 
 brethren, wecama from the fame loynes you did: True, that is 
 fomething, but the fervants of the God of thy father is much 
 more. Let us look upon all the godly, though they have many 
 weakrefles, though they have not carryed themfelves towards 
 us as 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 
 rhem be one with us in the affefttons of our heart, to love them, 
 delight in them, and rejoyce in communion with them. 
 
 One God and Father. Mal.i.io. Have we not all one Father? 
 hath not one Go J. created m ? vehy doe rse deale treachtroujly tvery 
 man agiinfi hU brother ? Job ^ t .1 5. Did not he that made me in 
 thewombe i make him? and did not one fafbion w in thewombe ? 
 Is it feemly that one mans children fhould be al wayes conten- 
 ding, quarrelling, and mifchieving one another ? doe you think 
 this is pleafingto your Father ? It foliowes in that 4. of Ephef. 
 •Hf ho is above ally and through aS y andinyouall. You have enough 
 in your Father to fatisfte youribules for ever, whatfoever you 
 want other wayes ; he is above all j he that is fo glorious and 
 blefled, infinitely above all things, hath put honour enough up- 
 on you, that he is your Father 5 why will yon contend and quar- 
 rdl about trifles? He hath abfolute authority to difpofe or all 
 things as he pleafeth j lei not the different aiminiftrations of his, 
 tofomein one kind, to fame in another,be matter for you to con- 
 tend about. And he rporketh in all. 
 
 Thole gifts s ndgncts efptcially that are in his children, are 
 his workings ; that feme have more then others, it is from his 
 working. You may fee the workings of your Father in the hearts 
 of your Brethren. He u in all. Men may have children in whom 
 little or nothing of their Father appeares, but God is in all his 
 children, notwithstanding all their weakneflL-s, therefore our 
 hearts fhouid be in them and with them. This Scripture is one 
 of the moft famous Scriptures for the union of the Saints in one, 
 that we have in all the Bock of God. 
 You will fay , If indeed wee could fee God in fuch , if 
 
 we 
 
271 Heart-divijions 
 
 we could fee grace and hoiineffe in them, our hearts would clofe 
 with them,but we fee not this. 
 Anfrv. 1 . Take heed thou doft not rejecT: any from being thy brother, 
 whom JefusChriftat thegreat day willowne for his, and God 
 the Father will call Child. 
 
 2. Suppofe thou canft not be fatisfied in their godlinefTe, yet 
 the gifts or the Spirit of God that are in them, ftiouid caufe fome 
 kind of doling j 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 are 
 of natures very different. The common gifts that men who* 
 are not yet fan&ified have, may and fhould caufe fome union be- 
 tween the godly and them while they live in this world, fo far 
 as to be ufefull one to another in what God hath given them. 
 
 w 
 
 The fecond joyning Conjideration : 
 Let w conjider how far re we can agree, 
 
 E 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 bulled about their brethrens differences ; their dif- 
 courfe, their pens, and all their way es are about thefe, and that 
 not to heale them, but rather to widen them. You fhall not heare 
 themfpeakof, or meddle with their agreements ; their ftrength 
 is not bent to heighten and ftrengthen them : if at any time 
 they doe take notice of their agreements, it is to make advantage 
 of them, to render their difagreements the more odious, or to 
 ftrengthen themfelves in what they differ from them ; they defire 
 to get in men, and to get from them, onely to ferve their owne 
 turnes upon them, this is an evill fpirit. No mirvsile therefore 
 though lome bee fo loath to difcover to them how neare they 
 can come to them. 
 PHn.lib.3y. Pliny tels us of AfeUes t ihdX drawing the face cfAntiochut the 
 cap.io. Kiflgwho had but one eye, that he might hide this deformity, he 
 
 deviled to paint him turning his vifage a little away, fo he (hew- 
 ed but the one fide of his face: and from him, frycsPH»j, came 
 
 the 
 
' 1 
 
 Tl?e Evill of our Times. 2 72 
 
 the invention firft of concealing the defects and blcmifibes of the 
 vifage. But the Painters of our time are quite in another way, 
 if there beany deformity or defect en any fide, they will be fure 
 to paint that fide in all the lineaments of it , that muft be fct 
 forth fully to the view of all men ; yea if it may be made to look 
 more ugly and monfttous then it is, all the skill they have (hall 
 be improved to doe it. But my brethren, this ought net to be ; 
 God doth not fo with us: he takes notice of the good of his 
 children , but conceales their evill. There was but one good 
 word in Sarahs fpeech to Abraham, Gen, 1 8. i a. {hee called 
 him Lord) the fpeech otherwife was a fpeech of unbelkfe, yet 
 the holy Ghoft (peaking afterwards of her, in reference to that 
 fpeech, i Pet. 3 . 6. conceals all the evill in it ,and mentions onely 
 that reverend title (he gave to her husband, commending her for 
 it. Thus (hould we doe ; had we peaceable hearts , thus wee 
 would dor: all the good of our brethren we would improve to 
 the uttermoft, and what is evill, fo farre as with a good consci- 
 ence we m ight, we would conceale. When I (hall fee this temper 
 in mens fpirits, I (ball hope there will be peace. 
 
 The third jojning Confederation : 
 Let w confider of mens tempers , ftirits, temptations , 
 education t jeeres, gifts* 
 
 Here muft be t due contention of all thefe, and we muft 
 _ indulge fomething to them all. This would allay much 
 ftrife : as we reade Numb* 31.13. Everj thing that may abide 
 the fire , je fkaH make it goc thorough the fire, and aU that abideth A 
 
 not the pre je fkallmakf goe thorough theroater. We muitdeale 
 with every man according to his temper. Some men are by their 
 complexions of a more har ih and rugged temper then others. 
 Confider what is the beft way of dealing with fuch : in the main 
 they are faithfull an©* ufefull • they will joyn with you there, and 
 fpend their lives for you : if the hirfhnefle of their natures caufe 
 fome excrefcencies, unpleafing carriages , confider their tem- 
 pers, though no evill in them is to be juftified, yet deale ten- 
 derly with them, indulge them what lawfully you may. Soma 
 mensfpirirs, though upright to God and you, yet they hive a 
 fervor in them that is not qualified with that wifedome, meek- 
 
 N n neflt, 
 
 T 
 
274 Heartzdivifions 
 
 nefle, humility, as they ought , do not iprefently take thefe ad- 
 vantages againft them, that they in their heat may psrhaps givg 
 you ; donotflyeupontheaa as if thofe unjuftifkble expreffions 
 that come from them, came from a ipirit cf malignity : Ton know 
 the man and the manner of his communication ; pajfe by weaknejfej, 
 accept tfuprightnejfe. Some mens temptations are very ftrong ; 
 it may be their hearts are preffed 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 not know what you might doe if 
 you wtre under the like temptations. Blefle God that you are 
 delivered from them ; but do not adde to your brethreos afflicti- 
 on, by taking ad vantages againft them, but according to the rui« 
 of the Apoftlc, Gal. 6. 1 . If a man be overtaken in afaultje which 
 are jpiritualtreftoreftfch a one in the jpirit ofmeeknefe y confider- 
 ingthyfelfe y left thou alfo be tempted. Bear eye one another sbur- 
 dens, and fo fulfill the law of Chrifi. Confider their education. 
 Some men have been brought up altogether amongft Prelaticall 
 men, perhaps among Papifts; fome all their dayes have lived 
 in wicked families, they never were acquainted with the fociety 
 of the Saints, with that way of godlinene that hath the moft 
 ftri&nefTe and power in it. Youmuftnot 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 havehad 
 acquaintance with the moft Uriel and powerful! waves of god- 
 linefle, but now manifefi; a ipirit againft them. ' h .^ 
 
 Confider mens y eares : old age looks lor refpecl:, and juftly ; 
 efpecially fuch as have gone thorough the brunt, and fuffered 
 much for your goed s though fome infirmities ftiould break forth 
 that are incident to oldige, we muft cover and pafleby what 
 wc can, not forgetting that reverent refpect that is due to the 
 hoary head found in the way of godlincflfe. Confider mens gifts : 
 it may be they are not able to rife to your height, to understand 
 what you do ; thank God for j our Itrength, but be not angry 
 with your brother be emu h ■ .< c^ker. This was one of the ar- 
 guments for peace that Ccnftantine in that forementioned Letter 
 of his to Alexander and Artm t uil-d j we are not in all things 
 like minded, neither have we ail the fame nature and gift ingraf- 
 ted in us. 
 
 The 
 
The EVill of our Times. 275 
 
 The fourth joyning Consideration. 
 What we get by contention wiH never quit cofl % 
 
 A Merchant thinks it an ill venture, if when he cafts up his ac- 
 counts he findesthe charge of his voyage rifts to more then 
 his incomes. If thou haft fo much command df thy fpirit, if thou 
 canft fo farre overcome thy paflions as to get a timeincoole 
 bloud tocaft op thy accounts truly, what good tiiuu haft: done, 
 or what thou haft got by fuch and iuch contentions; and on the 
 other fide caft up what the hurt thou haft done, what fin hath 
 been committed, what evill hath got into thy ipirit, I feare you 
 will have little caufe to boaft of, or r< Joyce in your ga nes. To be MJpendio litis 
 freed from that expence that comes in byfirife J k not a little gaine, ca '' ere nm mc - 
 fayes Ambrofe. Inltrifeyouwill finde there is a very great ex- ^Ambron 
 pence of time, of gifts, and parts. Many men in regard of the offic.l. i.e. 21. 
 good gifts God hath given them, might have proved ihining 
 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 ftiall never get your minde ; if you do, it 
 will not qaitcoft j the charge you have been at for it, comes to 
 much more then it is worth. God deliver me from having my 
 minde at fuch a deare rate. 
 
 The fifth j oy ning Confideration. 
 The ftrongejl hath need of the weakeft* 
 
 LEt not the hand fay, it hath no need of the foot j nor the eye, 
 it hath no need of the hand ; God hath fo tempered the body, 
 that every member hath need of every member. 
 
 It was- fweet fpirit in Peter, that great Apoftle, writing to 
 the fcattered Chriftians, he begins his Epiftlethus: Simon Pe- 
 ter a fervant and an Apofile of lefus Chrifty to them that have ob- 
 tained like pretiotu faith with us. Little myles maybe ufcfuIJ, 
 where great wedges can do no good. Little chips may help to fet 
 great logs on fire. 
 
 Nn 2 The 
 
Heart-divijions 
 
 Thefxth, 
 
 Confider when any thing falls out that occafions ftrife, it 
 
 may be this is but for triaU^ this is a temptation. 
 
 WHen men provoke us we are ready to flye upon them, 
 looking no further then the men with whom we are 
 difpleafed. But if you look a little further, perhaps you may fee 
 theDevillis on the other fide of the hedge, and hath been the 
 chiefe agent in this bufinefie. Augufiine prefleth this by a moft 
 excellent fimilitude. When a Fowler,faith he,hath fet his net to 
 catch Birds, he fets it at a diftance from the hedge, and when 
 he has done he takes (tones and thro wes 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 (tones, 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 
 faycs he, the Devill prepares his net to catch men in, he raifes up 
 contentions, and caufes ranch trouble to be in Churches, and a- 
 mong brethren, you think all theevill is in the trouble of your 
 prefent contentions. Oh no : the Devill is behinde, he intends 
 to bring fome of you into fome great finne 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 
 I (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 
 finde contentions itirring to confider, But is there net a tempta* 
 tion in them i » 
 
 Thefeventh. 
 
 Confider how the heart of God is fet upon making peace with 
 
 us t and jf hat it cop; him* 
 
 GOd was in Chrift reconciling the world to himfelfe : this 
 Work hath taken up the thoughts, counfels, heart of God 
 from all eternity above any thing that ever he did : this is the 
 chiefe mafter-piece of all the workes of God. There is more of 
 the glory of God in this, then in all that God hath done. This 
 ijs and (hall be the object of the admiration of Angels and Saints, 
 
 the 
 
The Evil! of our Times. - 277 
 
 the mitter of their praifes to all eternity. The heart of God was 
 fo in this, that he was refolved to fcave it whatfoever it coft hint; 
 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 lefle then the bloud of the Sonne of (Sod, of him who is the 
 fecond perfon in Trinity, God bUfled for evermore. Col. 1 , 14. 
 In whom we have redemption through hit blond who is the image of 
 the invifble God, thefirft borne of every creature : by him were all 
 things created, he u before all things : by him at things conjifi, in 
 him aflfulneffe dwels : and having made peace through the blond of 
 hisCroffe, ver.io. What God hath done for peace with us, ctls 
 aloud to as to prize peace one with another. It is the Apeftles 
 arguaaent, I John ^.\6.He lay d down his life for Hi % we ought to lay 
 downe our lives for the brethren. It coft his life to make our peace 
 with God. We flaould 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. 2. 14. 
 Fcr he is our peace who hath made both one t and hath broke downe 
 the middle wall of partition betweene w, having abolifiedinhti 
 flejh the enmity , to make in himfelfe ef twaine one new man , fa 
 making peace, and that he might reconcile both unto God in one 
 body by the Crojfe. Chrift reconciles both unto God .• but how? 
 it is in one body. Lay this Confederation warm at your hearts, 
 and it will comfort your hearts , and fo preferve and encreafc 
 peaceable difpofitions in you towards one another. 
 
 The eighth. 
 Confider how unworthy we were when lefut Chrifl received m 
 into union with himfelfe. 
 
 WHat uncomely, what loathfome creatures we werel/ct 
 Chrift took us into his bofome, into his heart, and re- 
 folved that never any thing (hould feparateus from him againe. 
 But that thofe embracements ofhisfhould be everlafting, and 
 yet fiball every trifle take us off from one anothers hearts? (hall 
 every jealous fufpitious conceit,cvery little difference, be enough 
 to feparatc- us and that almoft irreconcileably ? Have we the fpi- 
 rit ot Chrift in us ? is the fame mindein us that was in Chrift 
 Jefus? 
 
 Nns. The 
 
278 Heart-dhifeons 
 
 " * 1 — - - 1 - - , m m 
 
 The ninth. 
 Confider that rye are called to peace. 
 
 GOd hath called us to peace ^ 1 Cor.j. 15. That cafe upon 
 which the Apoftle mentions our calling to peace is as diffi- 
 cult a cafe to preferve peace in, as any cm tall out in ones life. 
 It was the cafe of man and wife unequally ytaked, one is a be- 
 lecver, the other an Infidell, yet being man and wife the Apoftle 
 determines that the beleever mufti be content to live with the un- 
 beletver, as it becomes a wire or a husband; except heorftie 
 of themfelves will depart, but they fhould give them no occafi- 
 on of departing, bui rather by their holy humble convention 
 jfeekto convert them: this noqueftion was accounted a hard 
 tisk, but it muft be, fayes the Apoftle, and upon this he grounds 
 it, for God hath called m to peace. There is another cafe almoft 
 asdifficultas-this, where the patience and quietneffe of fpnitis 
 very much trycd ; and that is when a fervant neets with a harfh, 
 rugged, cruell mafter, that abufes him very in/urionfly ; if any 
 thing would put ones fpirit into a rage, one would think (his 
 Would do it. No, fayes the ApolUe, fuch muft be the command 
 you muft have over your fpirits, as you muft patiently beare 
 this: andhe grounds it upon this, For hereunto were ye called, 
 1 Pet. 1.21,22, But though husbands and wives fhould live at 
 pecce, though they fuller one from another: though fervants 
 {houid put up wrongs from their mafters, yet it followes not 
 that the like patience fliould be required in us, when we are 
 wronged by our equals, by thofe to whom we have no fuch 
 band ot relation to tye us. Yes, this argument of calling is 
 ftrong in this cafe alfo : 1 Pet. 3 , 8,9. Love as brethren, be cour- 
 teous, not rendring eviS for evill, or railing for railing , but con- 
 trariwife, blejfing, knowing that ye are thereunto called. 
 
 The tenth. 
 
 Confider theprefence of God and of Chrift. 
 
 OUr God, cur Father, our Mafter, our Saviour, ftands by 
 looking on us. It is a moft excellent paflage that I finde 
 inanEpiftleof Luther to the Minifters of Norimberg. There 
 were great divifions amongft them: he writes to them that he 
 might pacifie their fpirits one towards another. Suppofe (fayes 
 
 he; 
 
TlieEvill of our Tunes , 179 
 
 ht)yeu faw fefus Chrift ft ending before you , and by his very Flngite Cbri- 
 
 eyes Ibeakjnz thus unto jour hearts, What doe yon. O my deare ? l:m f a ™ l0 
 j ji ^o y , , . . iiit 1 1 villi 1 coi poi a- 
 
 children, whom 1 have redeemed with my bloody whom I have ^ a & a \jq m 
 
 be fatten againe by my Word, to that end thdt you might love one Jim vultu di- 
 s.vother? Know that this is the note of my Dtfciples, Leave this fciteipfe vel 
 bujiaejfe, ye wholly caji it Ufo.i me, lie look, to it, there is no dan- tcutis & £°' 
 ger that the Church Jbouldfuffer by this, though it Jhould be {til- £0™ ° ©^ 
 led, yea though it fboula dye, but there it a great deale of dan- f a( it is charif- 
 ger if yen dtjfent among fl your felvet , if you bite one another: fimi filii, quo* 
 Doe not thus fadden my (firit, doe not thus Jpoile the holy Angels m£0 [**&*"* 
 of their joy in heaven; am not I more to you then all matters ^ l mnH i 
 that are between you ? then all your affections ? then all your ui &firertfis ' 
 offences ? What ? can any words of a brother , can any unjuft invicem banc 
 trouble penetrate your hearts, (iick^fo faft in you, as my wounds, e F e not am me- 
 at my blood, as all that I am to you, your Saviour} slut Chrifti ' 0,im aijcipu- 
 
 - , 1 1 r 1 11 t A 1 1^1 n t 1 • wum jatis. 
 
 On that wehadiuchreallapprehcniionsoiChrnt looking up- p on ite banc 
 
 on US, fpcaking to US 1 caufam, vel in 
 
 me Ycjicitc ego 
 zid r ro, nihil peri cull cft,Jiquieftat vel ctiam moriatiir nihil nocet Lcclefitjed bsc erit pericu- 
 lum ji dijjideatis & mordeatis invicem. Nolite fie contri[tareJpiritum, noliteAngelos fayiclos 
 in coehgaudiis fpuliare ; an ego nonplus [urn vobis quarn omnes caufe,on:nes affectus,omnes 
 offenfiones ? I tane fortius penetrant } & btrent verba aliqna fratris, vel imqute molefti* 
 quarn mea. vulnera, tacm fanguis } quamtctui ipfe falvator feftcf Chr'fitis ? Lucher.epift. 
 ad Norimbergeafes. 
 
 The eleventh, 
 Conftder what account we can give to feftts Chrift 
 of ail our Divifions. 
 
 WHen Chrift ihall coine, will you ftind before htm 
 with feratched faces, with black and blew ryes? 
 l Tkef. 3 . 1 2, 1 3. The Lord make you to increafe and abound in 
 love one towards another, and towards all men : To what end ? 
 To the end, {kith the Apoftle, he may eftablijh your hearts un- 
 blameable inholinefle before God, even our Father, at the com- 
 ming of our Lord fefus Chrift with ail hu Saints. It will be a 
 fad thing to be found in our divifions, at the comrning of Je- 
 fus Chrift. Mat, 24.50. the comrning of Chrift is mentioned as 
 a terror to thofe who {hall but begin to fmite thnr fellow- fer- 
 vants. We may wrangle and ftand out one againft another in our 
 contentions now; but it will not be fo eafie to anfwerjefus 
 
 Chrift 
 
i 8 o Heart-diyifions 
 
 Chrift , as it is to anfwer one another. In the Name of Jefus 
 Chrift I now fpeak unto you, ye* as from him charge yon, let no 
 reafon move you to csntcnd with, diflentorfeparatefrom your 
 brethren , but that which you are perfwaded in your conference, 
 and that after due and ferious examination will hold out before, 
 will be approved of, Jefus Chrift at his comming. 
 
 The twelfth , 
 Let every m*n confider hii event ■tveaknejfes, 
 
 YOu are ready to take offence from others, within a while you 
 are as like to be offenfive to others. There will be as much 
 need they fhould beare with you, as now there is you (hould 
 beare with them. The Common Law of thofe who intend to 
 live at peace one with another, is, Veniam petimw , damufijHe, 
 We defire pardon, and we doe pardon. 
 
 The thirteentby 
 Let us cenfider our mortality. 
 
 IT is but a little time we have to live ; fhall the greater part of 
 it, nay why fhould any part of it be raveld out with conten- 
 tions and quarrels ? I have read of Pompcy, that upon a time 
 palling over divers fails, 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 long , therefore they defired thae 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 meanes they ufed for their quiet was 
 
 moZTatque~ fordid > y ct the 8°° d ufc lh ^ m * de of the ^Mfc <* **«' 
 
 k*c ccrtcminA lives was commendable. Vilgilhyt*, if fwarmsef Bees meet 
 t*ntt y in the ay re, they will fomctimes fight at it were in a fet battell 
 
 Puiveris txi- w j t jj g rcat violence ; but if you caft but a little duft upon them, 
 pyeljk l aJe- m ' ****> will all be prefently quiet. Sprinkle upon your hearts the 
 fcunt. Virgil, meditations of death, that within a while this flcfti of yours will 
 Ceorg.1.4. ' be turned to duft, this will quiet you. 
 
 The 
 
Tl?e Eyill of our Times. 28 1 
 
 The fourteenth , 
 Confider the life of heaven. 
 
 THere is and will be perfect 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 Zuingliw 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 hereon earth ? 
 
 Chap. XXXIII. 
 
 fojning graces, 
 
 I . Wifdome. 
 
 THe deepeft feas are the moft calme, fo men of the deepeft 
 Judgements are moft quiet. A man of understanding « of an 
 excellent jpirit, Prov.1j.2j. or thus, it of a coole fpirtt, for fo 
 the word fignifies; his fpint is not heat with pavlion.there isa 
 coole dew or examination and deliberation upon his jpirit, hea 
 weighs the circumftances, confequences, and iflues of things; , t i " § 
 he orders and difpofes of things (o t as jarres, contradictions and J^^ 7 "***" 
 oppofitions are prevented. The wifdome that is from above it \ J^^JL 
 jure peaceable, gentle, and eafte to be entreated, fames }.ij.Rea- 4^p T 3 ^^L- 
 fon and Wifdome have a majefty in them, and will force reve- m af-mxV *r- 
 rence. Let Paflion reverence the prefence of Reafon,fayes Bajil, ^©- ««^«/« 
 as children doing things unfeemly are afraid of the prefence of nSTiraf 
 men of worth. 
 
 ^- 1. Faith. 
 
 1 , *"T"*His unites us to Chrift and God , and in them to one 
 X another. 
 1. "Faith commits all caufes, all feares, injuries to God. 
 3 . Faith laycs hold upon, and improves thofe gracious pro- 
 miles that God hath made to his Churches for union. Faith fues 
 out the Bond. 
 
 4. Faith is able to defcry the iffue of troubles and afflictions ; 
 Though Senfefayes, It will not be, Reafon, It cannot be, yet 
 Faith gets above, and fayes, It (hall be, I defcry land : and thus 
 it quiets all in the foule ; all being quiet there, the turbulent mo- 
 tions that are in our fpirits one towards another are foon qnieted. 
 
 O 3. Hn- 
 
282 Heart- divifions 
 
 C 
 
 3, Humility. 
 OloiT 3.12. Put on as the elect of God, bowels of mercies ', 
 1 kindnejfe, kumblcneffe of mind. Ephef. 4. 2. With all lowli- 
 nejfe and meeknejfe, and long-fufering, forbearing ont another 
 in love, endeavouring to keep the unity ef the Jpirit in the bond of 
 peace. Philip, 2. 3. Let nothing be done through firife or vain- 
 glory, but in lowlinefe of mind let each efteeme others better then 
 himfelfe. Wc may fay ©f Humility, as Tertullut, Ails 24. faid 
 of Felix, By thee we enjoy great quietneffc. An bumble heart 
 lookes upon every truth or God as infinitely above it felfe , 
 therefore it is willing to receive it from any ; a child may lead 
 \x,Efay 11 6. O^eBaldaJfar, a German Divine, writing to 
 Venht 3 veniAt Oecolampaditts, tat h this notable expreffion : Let the Word of 
 Vi&7ubymt!c- t ^ oe Lord come, let it come, and we will put under fix hundred necks 
 mire: f ex aw a tfm had them. Such a difpofition as this would m ke much for 
 ft nobis ejfent peace. Efaj 3 2. 1 S, 1 p. we have a promife, that the people of 
 c " llil - God Ihould dwell in a peaceable habitation, and in quiet refling 
 
 pUccs t ,andthe Citiefhallbe low, in a low place. When the heart 
 iyes lowefl:* itisquieteft. 
 
 4. Selfe- deny all. 
 
 'He joynts in the body cannot joyne, but one part mud be 
 
 hollow, and give way to the other. Condefcention of one 
 
 to another is a principall thing in f riendfhip. Philip. 2. the ex- 
 
 Maximum eft ample of Chrift emptying himfelfe, and making himfelfe to be 
 
 inathicitit/H- O f no reputation, is fet before us as an argument for our union 
 
 $*£££" e *that therefore we (hould doe ntthing through firife, be like min- 
 
 Cic dcamicit. d*d, having the fame love , and be of one accord, and one mind. 
 
 It is indifferent to a heart empty ed of Selfe,whether it conquers. 
 
 , or be conquered, fo Truth may triumph. In other conflicts the 
 
 Conquerour hath the honour, and the conquered is difgraced; 
 
 but in the conflict tor truth, both conquered and conquerour are 
 
 honourable; the mercy is the greater to him that is conquered* 
 
 but he nsufthavea fdf-denying heart to make him think fo. 
 
 5.JV 
 
 T! 
 
Tl?e Eyill of our Times. 283 
 
 5 . ? Alienee. 
 
 THe Olive, the Embleme of Peace, will continue greene, 
 though overflowne by the waters for a long time toge- 
 ther. After Noah had been Co long in the Arke, the Dove 
 brought an Olive leafe in her mouth to him. It ma)' be anem- 
 blemc of Patience as well as Peace. Patience and Peaceablenc ife 
 are neere akin. £phef,^.i^. Long-fuflfering is amongft the gra- 
 ces, where the unity of the fpirit is to be kept in the bond of 
 peace. 
 
 There is a notable ftory I finde in the lives of the German 
 Divines: One VitmTheoAorHi a Divine, fends to advife with pe '' Deum "b- 
 Melantlhon what he fhruld doe when Ofiandtr preached againft ^**J/J£ 
 him; Melantlhon writes to him, and befeeches him for ty* gmr'et quaft ~ 
 love of God, yea charges him, that he fhould not anfwer (?/;**«- nonaudint. 
 ^ragaine, but that he fhould hold his peace, and behave him- 
 felfe as if he heard nothing. Vitus Theodorm writes back again, 
 This was very hard.yet he would ob^y. Let not men be too hafty _ . .. „ 
 to oppofe oppofi ions, but let tnecn gue on patiently in a con- JJ c& l umn \ a( 
 ftant way, refolving to beare what they meet with, and God at cmvicia^ «/** 
 length will make their right eoumefle break forth as the light. ".k ; ntftit vi. 
 Confute evill reports by thy life. He that knowes not to beare ca- v£ ' s - Mclchior 
 lumnieSy reproaches, injuries, he hnowes not how to live t layes chvTife?* 1 ' 
 Chytratts, another German Divine. 
 
 6. foyin the holy Ghofi. 
 
 ROm. 1 4. I7. The Kingdom of heaven u righteoufneffe, peace, 
 joy in the holy Ghofi. This grace in the heart puts a grace 
 upon all a jnans convention ; it makes it lovely and amiable. 
 The beames of the Sunne mining upon the fire will put it out; 
 ^The beames of this fpirituall joy will put out the fire of our p*f- 
 fions. 
 
 7. Meeknefie, Gentlenejfe. 
 
 M like quenches wild-fire, Oyle (faves Luther) quenches guavitasfer- 
 Lime, which water fets on fire. Oppofition will heat, motium atone 
 will fire men, when meekneflfe and gentlenefle will ftill and mo '' um ttndi ~. 
 quench all. C*V<r* fayes, Sweetneffe in Jpeech and carriage * ™*™ i i%j C J~ 
 
 & inomni reffjfemas^b^bahttiUa quidem gravitatem, fed amititiaremiffiw efj'e debet \& 
 libtrior i & diilcior, & ad omntm comitaiem fhcilit&ttmq; proclivior. Cicer. dc Amicit. 
 
 Oo 2 that 
 
Heart-diVijlons 
 
 that which feafons friend/hip ; feverity in every thing and fad- 
 neffe mttft not be among friends iu their converfe ; fuch a kjnde of 
 carriage may have a feeming gravity , but friend/hip mttft have 
 a remif neffe, it mttft be more free and fweet, dijpofed to all mild- 
 nejfe and eaftneffe. Ephef.q. 2 } 3 . Meekneffe comes in as a fpeci- 
 all grace for peace and unity, fo CV.3. 12. 
 
 T] 
 ! 
 
 8. Love. 
 
 'Hat is the fpeciall uniting grace ; Faith indeed hath the 
 preheminence in our union with Chrift our head, but Love 
 is the grace that unites the members. 1 Cor. 13. the Ape- 
 ftle fhews many of the fruits of this grace, all tending to union 
 and peace ; ltfuffers long,it envies not t it is not puffed up, it be- 
 haves net it [elf e unfeemlj, it feefeeth not her owne, it is not eajily 
 provoked, thinketh no evilly beareth all things, beleeveth all 'things ', 
 hopeth all things, endttreth aU things. Bearing all things and 
 enduring all things feeir.e to be the fame. Therefore feme would 
 sr^, have it, it covereth all things, for fo the word alfo fignifies; 
 but there is a greater elegancie in it, in the Tranflation, beareth 
 *R things , it is like the eroflfc maine beame in a houfe, fuppor- 
 tingthe whole building : and were it not for fome who have 
 the love of God and his truth, and the good of the publiqae, en- 
 abling them to undergoe what they doe, more thtn any cncou» 
 ragement from men, all things in Church and State would be 
 ready to fail into confufion, to be nothing but a heap of rubbifh ; 
 but this love ensbLs to beare all things. But if they have no en- 
 couragement but fte that though they hazard themfelves never 
 fomuch, be ofncverfo great ufe, do the greateft fer vices that 
 can be expedea ^om men, yet when mens turnes areferved, 
 they are litrk regarded, but envyed and narrowly watched, to 
 fpy ou: awy thing that may have fome {hew of excepting againft 
 them, and left to fhlft for the?nfelves as well as they can, when 
 they might juttly expscls great reward of their Cervices, yet are 
 difappointed, their hearts are grieved. But yet becaufe they are 
 aSSted by a principle of love tarCod, his caufe, the publiqae, they 
 tl« 11 hold out, go on m their way, labour to be as in- 
 
 f\r a obf3, comirit ihemfelves and all 
 
 1. : ncou! agefocnt from hian, 
 
 ings ; fuch cu'Lurc worth their waight 
 
 in 
 
Tl?e Evill ofourTimes. 185 
 
 in gold : here is a heart t hit hath much of the fpirit of God in it. 
 Cod is love, and be that dtvelleth in love, dwelleth in God, and God 
 in him. No marvell though thefe men ad fo fwirtly in their 
 way no marvell though their motion in publiqueferv ice be fo 
 fpeedV, ror their Charet is like that Charet «# Salomons y Cant. 3 . 
 10. The middle thereof is paved with love.and this is for the daugh- 
 ters ojlernfalem. Now the love of God be for ever with thefe 
 his fewants, the bleffing of the Almighty, and all his Saints, be 
 with them, upon them, in them and theirs for ever. 
 
 Where men are afted by love they may do any thing without stvetateaA* 
 offence. If yon be filent, and be filent out of love ; if you cry out, 'ft™'™ Al- 
 and you doe it out oj love ; if you jf are, and it be out oj love • ijyou ^j 0f}Cc i ame ^ y 
 correti , andyou corrett from love ,let aH be for amendment for five parcas^i- 
 o-ood all from the root of love; love, and doe what you will. Thus leclimeparcas; 
 
 £>'„*. . — >, r t five COYilltXS, 
 
 Augufiine in his 7. Traftate upon John. dUettone cmi, 
 
 Thefe with other uniting graces that might be mentioned, are gaSiad di j- a _ , 
 the graces that God expects fhould be in a fpeciall manner adtd piinam fia, it 
 in thefe times • and this is in a holy manner k£;» JV<&/ctoferve omnia ,ie cha- 
 
 that comes from the acling of thefe graces, is a ipirituall, holy, Johan. traa.7. 
 truly Chriftian union, a raifed union to a rarre higher pitch then ^ j^**©. 
 any naturall excellencies can raife unto. It is an excellent laying « g„ ^„ ^ < 
 & Clemens Alexandrinus, If the JpirituaU man be in us, ourhu- ^to ft- 
 mar.ity is fraternity. What then is our fraternity ? it is raifed to m&wU w 9/- 
 that which hath no name to exprefTe it : the union of the Saints g£jj"^ 
 in heaven is beyond the union of fraternity j this which is eff scroa».lib .*." 
 grace is of the fame natsre. 
 
 Chap. XXXIV. 
 
 loyntng Practices. 
 
 The fir ft the practice of the tongue. 
 
 Gentle Language. 
 
 ASoftanfwer tttrneth away wrath, Prov. 15. 1. Inyourdif- 
 putcs let your arguments be as hard as you will, but let 
 your words be loft. Soft words and hard arguments make a good 
 
 Go 3 difputc. 
 
286 Heart-dmfiom 
 
 difpute. Gentle language gaines much upon the hearts of men 
 I Chron. 28. 2. Heare me my brethren, andmy people, fayes Da- 
 vid. This was better, and tended more to union bet ween Kine 
 and people, thentherugged churlifhanfwerof Rehoboam, My 
 Father made jour yoke heavy , and Jni'f addetojour >cake.' But 
 what came on it? Ten Tribes were rent from him/ As good a 
 man as he could fay, Heare me my Irethren and my people. Good 
 words areas cheap as bad. Gentle courteous language is*seafie 
 as rough and bitter. 6^.40,2 1. Naphtdi isfaid-to" \ive eoo'J/y 
 words, faying of goodlinejje or fairnejfe ; iothe Hebrew hath it 
 that is, faire, pi eafing words : thisTnbe were faire fpoken men! 
 Now compare this with Dent. 33.22. th. re Naphtali is faid to 
 be fat ufied rvith favour, and full with the bleftng of the Lord. 
 Faire, courteous language hath an acceptation among men. and 
 the blcfiing of God is with it. 
 
 Thefecondjoyning Practice, 
 Letm humble ourfelvesfor our divifions, 
 
 THatisa rtrkj Whatever finne you have been guilty of, 
 though you have for the time left it, yet if you have not 
 beenhur.bledforit, a hundred to one butvou fall into it 
 againe. Yes, fay fome, it is fit we fliould numbie eu felves ^or 
 our divifions, we will have dayes of fails, that we msy do it. B <t 
 take this note with you, In your dayes of faft, or at other times 
 when you would thus humble your ft Ives, let it be principally 
 for your own guiltinefle herein. Many in their humiliations 
 make great complaints of others, as the caufe ot divifions, whom 
 it may be God will own, and acquit; t^ke heed of being too 
 forward in medlin<* with others in your falls, left your falls 
 provelikethofe 7> 75 8 4. Tefaft for firife and debate, and to 
 fmitewiththefift. 
 
 The third joy ning Prattice. 
 An Amn-ftia. ' 
 
 WH.re wefre there hath been miftakes and differences 
 thorough humane frailtie, and a willingnefleto beo- 
 therwiif, fofarreasGod gives light, let all former unkindefles 
 be forgotten, fo as never to rip up old things to charge them one 
 upon another: let there be a line of forgetfulnelTe drawn over 
 
 them • 
 
The Evil! of our Times. 2 87 
 
 them; let tfcem be bmicd in oblivion. This was the Athenians 
 Amnefiia ; a Law that was madeby 'Thrafybulus , with thecon- 
 fent of the people, that former injuries (hould be forgotten. It 
 was made upon thisoccafion : Attcr Ljfander had conquered 
 the Athenians, hefet th ; rty Governours over them which ty- 
 rannized exceedingly. Thrafybxlw, with many others, were 
 banifhed ; but after a while, Thrafjbuliu gathering together 
 his banifhed Conntrimen, he got up an Army, and by it deli- 
 vered the Athenians from the yoak of thefe thirty Tyrants .• now 
 becaufe when the banifhed men came home to their former pof- 
 feffions, Thrafybnlm 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 them : there- 
 fore Thrafj bulla got the people to joy ne with him in this Law, 
 which they called Amneftia, that all former wrongs (hould be 
 forgotten, and that th.y (hould live lovingly and peaceably hence- 
 forth one with another,as if fuch breaches had never been among 
 them. Whenfocver God fful deliver thefe Kingdoms from bon- 
 dage & fettle things amongft us,the addition of fuch a Law which 
 we may call our Englifh Amneftia wil be very neceflary . Other- 
 wife oh the abundance of the fire of malice that will remaine ra- 
 ked up under the aflaes, ready upon any occafion to burn: out 1 
 one will look upon another with eies full of revenge, with fcorn, 
 hatred, anddifdain; one will charge the other as the caufeofall 
 our miferies, and curfe him ; the other will charge him,and curfe 
 him as deeply. Every time men think what they have fuffered, 
 their hearts will be enrajed. Such now is that extreme- bitter ex- 
 afperation, and deadly rage of mens hearts one againft another, 
 thit whenlbever peace fhall be concluded, if it be not made ex- 
 ceeding fure, our pacification is like to be the foundation of far 
 greater evils to us then yet have befalneus. If this Amnejlia be 
 not ftrengthned with what is in the wifedome, power of man 
 to doe, and the blcfling of the Almighty alfo with it , we are an 
 undone people. 
 
 The 
 
2 8 8 Heart-divijions 
 
 The fourth joyning Pratlice. 
 
 Never contend but be fare you under ft and one another 
 
 what it is you contend for. 
 
 1 Have read of a quarrell there was between the Eifternand 
 Wcfterne Churches; the Eiftern Churches faid there were 
 three fubfiftences in the Trinity, but not three perfons ; the We- 
 ftern faid there were three Perfons, but not three fubfiftences. 
 Athanaftus comes and reconciles them both. It is true, the con- 
 tentions among us are more then verball,yet for any thing a great 
 partoftheKingdomeknowes (even of tbofe whofe fpirits are 
 bitter enough) they may be no other then meerly verball. How 
 many ignorant people, women, young ones, underftand not 
 where the difference lyes between PrcsbjtcrUns and thofe whom 
 they all Independents -, and yet they can with inucii bitternefle 
 cry out igainft the one or the other. Perhaps youyhave i'ome 
 Minifters, or others, come to your Table, they tell you a tale of 
 fuchandfuch, your heart is hot prefently, but do you underftand 
 the matter? You begin to make a ftirre, but can you give ac- 
 count of it ? Befiient, forbeare,take heed what you do ; meddle 
 not in way of ftrife, till you underftand where the controvtrfie 
 lyes, and that from both parties. 
 
 The fifth joining Pratlice. 
 
 Be ingenuous ; I Jo net lye at thecatch to take adv ant Age /; 
 
 2 . make the be ft interpretation of things you can. 
 
 IT God fhould catch advantages againft us, what would be- 
 come of us? Thisismoftunfeemly, when men arefeekingto 
 6ndc out truth, if then they fhall piddle about words, catch at 
 phrafes, getholdofexpreffions, andfeekto make their advan- 
 tages out of them ; and in this (hall be the greateft ftrengthof 
 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 crufoed, yet this will not abide before the 
 throne of Chrift. We reade Matth,^. Chrift had a great difpute 
 with the Devill, in which he had him at great advantage in his 
 quotation of a Scripture, ver. 6. He (halt give his Angels charge 
 concerning thee 3 and in their hands they fiat beare thee up, left at 
 
 any 
 
T7;e Evill of our Times. 289 
 
 any time thou dajh thy foot againft a jlone. Tnis Wis quoted out 
 of the 9 1 . Pfal. ver. 1 1 .there it is.Hefball give his Angtls charge 
 ever thee to keepethee in all thy tvayes. Yet Chnftdid not catch 
 this advantage, he did not fo much as upbraid him for leaving 
 cut that paflage, which he might juftly have done, but hean- 
 fwersto the thing. Yea Chrift might have taken a further ad- 
 vantage againft the Devill, for the words following in the Pfalm 
 are a prophefie or Chrift deftroying the power of the Devill, 
 Thou /bait tread upon the Lyon and Adder , the young Lyon and the 
 Dragon fhalt thou trample under thy feet. Chrift did not take the 
 advantage of this neither, and upbraid him with it, he had e- 
 noughagainfthiminthe thing it fclfehe brought* It isafignc 
 that men have lefle advantage in the matter, when they feekfo 
 much to catch at all the advantages they can in the manner of 
 the expreflions of thefe whom they oppofe. 
 
 2. Make the bed interpretation of things you can. 1 Cor. 
 13.5. Love thinkes no evitl. It may be if you meet with a man 
 in the ftreets, ifheftayesnotto talk with you, if he takes not 
 fpeciall notice of you, yea prefently think it is his pride, his 
 Weighting , disregarding you, this is the worft interpretation 
 that can be. Why ? is it not poffible that it may be thorough 
 multitude of barmen** 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 paffing by him j is it not thus often with your 
 felfe in refpect of others ? Againe, perhaps fuch a man you finds 
 not in his behaviour towards you when you are with him, look- 
 ing fo fmilingly upon you , carrying hirnfclfe in that familiar 
 affable way as you expefted ; you prefently think andfay,Sare- 
 ly it is his pride and furlineflc, whereas it 'may be it is becaufe 
 his head is fuller then yours, which may afterwards be for your 
 good, if you would be but patient awhile j it maybe it is from 
 fome trouble of his fpirit at that time ; it may be it is from the , - 
 temper ©f his body', hisconftitution, or fome weaknefle in ftat^ 5 ^*^ 
 that time ; if fuch afaire interpretation may be made, why fhould ^ dy,^ *«,- 
 net an ingenuous candid fpirit make it? This very exception If.i -nls «**& 
 finde was taken againft B aft Urn Magnus y and NaK.ianz.tn in one «p«*w «* « 
 of his Orations, in which he highly commends Bafil, anfwersf" V 9 ™^ 
 it, and juftifies him ; It is hard to keep unity, love, and P**cc ^/^^«^7, 
 with men who are of exceptions carping difpolitioos j if GodtfkzjOrac.»o. 
 
 P p were 
 
 Hwr 
 
2 p o Heart*diyiJions 
 
 Ti 
 
 were ftnct to mark what we doe amifle, what would becqme 
 of us? God is ftrift to mark what good there is in his Saints; 
 if there be any little good in the midft of much imperfection, 
 Gods way is to paffe by the imperfection, and take notice of the 
 good ; but our way is often, if there be a little bad, though bat 
 through a very pardonable miftake, in the midft of much good, 
 to pafife by all the good, and to feize upon the miftake, to make 
 it the feed of contention, to brood over it, and fo beget the brats 
 ©f contention from it. Certainly this oBght not thus to be. 
 
 Thefixt joymng Practice ; 
 Se Jarre at Reafon and Ce»(cience will give way, yeeld to tho/e 
 whom jott centendwitbaU. 
 
 Hat ftunding at a diftance with thofe that diflTcnt from us, 
 even to the utmeft,is the way of ir.any ; but certainly it is a 
 falfe \*ay,Godis not ink. It maybe fome, yea many will 
 judge this yeelding to be a faire, h.tndibme turning about to 
 the other fide; take heed offuchbeld cenfures: Is every diffe- 
 rence from that rigid, ftoutfpirit of thine, a warping from the 
 truth, a finfulL temporizing for private ends? The Lord judge 
 between yeu aadhis fervants. Some men who have been ©f 
 yeeldingfpirits in things that God would have thesn, have ftood 
 out undauntedly when God hath called them to witnefle to his 
 truth, when thofe wha.have been ftout andharlh in their owne 
 wayes have bafely betrayed it , when they have beene 
 tryed with greater fufferings. Ambrofe was a man of a fweet 
 and moderate fpirit , witneffe amongft other things that no- 
 S * virtktum fi- ta ^ e k ym 8 °^ ^is, ^f f ^ at en< ^ °f vertnes be the great eft that lookj 
 nis iUe fit ma- *t fttblique good, Moderation ii of aH the moftbeaHttjnU. Ay, but 
 ximus qui plu- 1 warrant you, Ambrefe was a man who faw which way the 
 rimo-rumfpe- times went, he wis loth ts» hazard himfelf in ftandingout againft 
 mZtifm- men ^° **** powtr in their hands, this reraper of his made 
 nium pulcbcr- him thus picad for moderation. No, Ambrofe was a man of 
 -nma «j§.Ambr. an invincible fpirit in the wayes of God ; In all Ecclefiafticall 
 de paenit. I.i . Story we read not of a braver fpirit then his csnttfting with men 
 *" 1 ' of powerinthecaufeofChnft. For when Theodefius the Em- 
 
 perour had been the cauie of a gr at (laughter mThefaiomca, 
 though provoked to it by a Jedition thv re, the Emperour a while 
 after cesamiEg to Milax, wheie Ambrofa charge was, titer the 
 
 ufuali 
 
The EVill of our Times. 2 9 1 
 
 ufuall manner he caaae to the Church, Ambrofe meets him, and 
 
 forbids him entrance, reproving him before all the people, Doe Nelntret a turn 
 
 you not know, oh Emperour, (fayes he J the barkaronfneffe of that P ro jj! bet £>'*- 
 
 vile fall of yours ? or doe you not remember we have another Em- V'„l c ,°' a '"„ 
 
 i 1 1 1 t • • • 1 1 i- ji<£tjdc»ii. cat* 
 
 ferour above you ? what bold impiety u ttots ? doe you not feare turn obiurgans, 
 
 to bring thofe feet of jours, polluted with the blood of inn 4 cents , Anntfasjn- 
 
 into this holy place ? or to fir etch forth thofe hands of jours, wet, W*** lm $eya- 
 
 yea dropping: with blood, to take the mo!} holy body of the Lord ? or t0 '»V** f' ta ' 
 
 ' f r 6 1 r 1 • 1 f r • > r t l ''°Cltas a te 
 
 to put that mouth of yours, which {forgetting not cnHy the cle- committi fad- 
 mencj which belongs to an Empereur } but the juftice) gave out noris.? ant nan 
 thefentence for the (tilling fo many innocent men,) to the pr;ci- n*emni(ti all- 
 ow blood of the Lord? Away therefore, will youadde impiety to Hmnoblse Ife 
 
 r s j /• l J l J j 1 J-/---- l >»pefatorem te 
 
 your Jinn e ? doe not thinly much to come under that dijctplmc fupenorem ? 
 
 which the Lord commands. Upon this the Emperour goes back qu* confident 
 to his Police with tithing andteares, and Jpent eight moneths wpietae ut ni- 
 in mourning and lamentation, and yet after this he was not *r v £ e f r \L' 
 received by v^w^ro/^tillagaine being fharply reprehended, he^^ cem?" 
 caft himfelfedowne in the porch, upon the pavement, bewail- c.io. pg i6u 
 ing his finne, andrifing up he was about t© fit lnthaChanceiq^ngihcod. 
 where the Emperours feat was, he v^as required to goe forth ^-c.iS.and 
 into the place of penitents. With the like, yea more boldnefle ^ ozom 7 * 
 he dealt with R uffinus, a great Courtier, the Mafter of the Etrt- ,i4 ' 
 perours Horfe. Here behold a man of a moderate, quiet fpirk, 
 yeeldabiein what he could, yet when he conceived himfelre m- 
 tertfled in the Caufe of Chrift, his courage raifes him above the . 
 
 feares or favours of men. 
 
 The feventh joyning practice : 
 Jfjou will needs be (triving, ftrivc wht fkall doe one another 
 mo ft good, who /hall engage one another in themofi 
 and greatefi offices of love. 
 
 THisisagoodcombatejfuchftriving as this is, God and his 
 bleflld Angels looke upon, and take much delight in. 
 I find a notable ftory in the life of Alexander the Great t yjhick 
 may put on and encourage Christians in fuch a combat as this.* 
 There was a great King in India, his name v/nTaxiles, who en 
 a time came to falute Alexander, and faid unto him, What fhould . . . , 
 we need to fight andma\te Wars one with another , if thou eommeft j; ft f ^j^ 
 not to take away our water and our necejfarj commodity to live by, der. 
 
 P f 2 for 
 
Zpi Heart-d'iYifions 
 
 for whkhthings men of judgement mttft needs fight t as for other 
 goods t if I be richer then thee t J am ready to give thee of mine; and 
 if 1 haveleffe) 1 mil not thinly fcorn to thanl^thee, if thou wilt 
 give me fome of thine . Alexander being pleafed to heare him 
 ipeak thus wiiely, embraced him, and (aid unto him, Thinkefi 
 thou that this meeting of ours can be without fight , for all thefe 
 goodly f aire words ? No t no t thou haft won nothing by them t for 
 1 will fight and eontendwith thee in honefty andcourtefie, beeaufe 
 thou Jhalt not exceed me in bounty and liberality. So Alexander 
 took clivers gifts of him, but gave more to him. 
 
 Oh that ©ur contentions were turned into fuch contentions as 
 thefe are 1 Let us re Joyce in any opportunity of doing any office 
 of love to thofe we differ from, yeatothofewhohave wronged 
 us. It was wont to be faid of Arch-BiSaop Cranmcr J If you 
 would be fure to have Cranmer doe you a good tarne, y«u nsuft 
 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 
 fuch fpirits among us, how greatablefiing of Peace might we 
 enjoy ! 
 
 The eighth joyning Prattice. 
 
 Let every man be diligent in thatworkthat God calls him to. 
 
 STudy to be quiet, and to doe your owne bujineffe, and to worke 
 with your owne hands , MwecommandedyoUyiThef.4f.il. It 
 is notan arbitrary thing, the command of God lyes upon it. 
 
 lam verily perfwaded that many of our divisions in opi- 
 nion and other wife, 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, jingling 
 about things they underftand not ; and yet think themfelves to 
 have a deeper infight then ordinary. I would be loath to adde 
 totheaffli&ionof thofe, who by the rage of the enemy have 
 been put out of their imployments, and are come for iheltera- 
 mongft us ; God forbid that I fhould willingly grieve them, 
 their cafe is to be pitied, we are to fuccour, comfort, and helpe 
 them what we can ; butyetldefire them withall to take heed 
 of a temptation they may be under, and think not of it, in this 
 their want of imployment j now they arc here they meet with 
 variety of company, with all forts ef people, and having too 
 
 ranch 
 
77;e EVill of our Times. ^9} 
 
 much time to fpare, the Devill may foonetnd unawares 
 to them prevaile to caufe an itching defire in them ; after 
 this opinion and the ether, this and the other way, which 
 having taken their hearts, they carry up and downe what 
 they heare, and what apprehcnfions they have of things, and 
 perfons, pleading and arguing 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 underftood, and being got down there,then it muft needs be 
 maintained, and fo a fpirit of contention rifes m them, and feeds 
 of contention are fown among others. It maybe fome of your ^f^ m 
 callings are low and mean, and that may poffibly be your M- J inqu J cmque 
 couragement : but let it not be fo, for there may be as much o~ Vltte getter edi- 
 bedienceto God in thy faithfulneffc in that mean calling of thine vinm effec- 
 ts inthehigheft and molt honourable imployment upon e«th, J«^9«« V 
 yea thy reward may be as great, for God looks at faithfulneflc m J 9catiottAjbaim 
 the work, not thegreatneffeof the work. Let every man kjiow, bens ma nda- 
 fayes Luther, that hi* work? in any godly kjnde of tif* is a divine turn Dei.Lnth. 
 worke, becaufe it « the work? of a divinz call, having Gods com* 
 
 mandfor it. 
 
 The ninth. 
 
 In aUftrivings with wen have a care that due reject to their 
 
 perfons be kept as much as may be, 
 
 ITisvery-obfervable, when God in the manifeftation of his 
 difpleafure againA: the Devill, in the Serpent,curfed himjhcn 
 he fayes eurfedbe thou j but when he would maniftft it againft 
 Simeon and Levi, it is not,Curfed be ye, or,Curfed be they ; but 
 Cur fed be their anger, for it wot fierce, and their rage, for it was 
 crucB. You may be bitter againft mens finne, fo be it you (hew 
 due refpecl: to their perfons ; by denying that refpect you might 
 and ought to give to mens perfons, you deprive your felfe of that 
 liberty which other wile you might take in oppofwg their finne, 
 which is the thing you fay you ay me only at. 
 
 The tenth. 
 
 Labour to get good by the wrongs that are done us. . u 
 
 TF we found God blefling them to us for good, our hearts will 
 
 ^be very moderate towards thofe that have done them. Theo- 
 
 ver-ruling providence of God turning the wrong that Jofephs 
 
2p4 Heart-divijions 
 
 brethren had done him to fo much good, took off Jofephs (pint 
 from pra&ifing any evillagaintt them ; but when this good (hall 
 come to us by the exercife of our own graces, it will be more 
 prevalent t© quiet and moderate our fpirits. Philip oi Macedon 
 -thanked fome great men of Athens who had brought up ill reports 
 of him, becaufe both in fpeech and life he was the better, labou- 
 ring by words and deeds to prove them liars : the beft anfwer to 
 ill reports, is to live contrary to them. 
 
 y: 
 
 The eleventh. 
 Turneyour z,eale from working one againfl another to 
 zeale for God. 
 Ou will fay, Are workes of zeale any helps to peace and 
 union ? who are they that make the greatcft difturbances in 
 the world, br.t your fiery zelots ? if men were of a cooler tem- 
 per, we fhould have more peace. 
 
 Anf. Di (tempered zeale may caufe difturbance ; but true zeale, 
 the cleare flame of the Spirit of God, making men in their waies 
 zealous not for themfelves, but for God , this has the blefling 
 of Gods peace with it. Numb. 25,1 lyi^.Phineha-s there has the 
 promise of the Covenant of peace, becaufthe was zealous for 
 his God. 
 
 The twelfth. t 
 lnfeeking to reduce others to good, let it appear e that you fcek 
 rather to be hel{ffttt to them, then to get viclory 
 over them. 
 IT is grievous t© a mans nature to be conquered, but not to be 
 Iliad fequen- helped. Ambrofe writing to his friend MarceBus about com- 
 dum putaviut p fi :1 g fbme breacnes between him and his brother and lifter, 
 v'elum&o"*!- hath afnon £ft other tLls excellent expreffion, J thought that to 
 nes vincere. be the beft way, J would have none to be conquered, and ad to o- 
 Ambr. cp.i4. vercome. The like practice is reported of Scipio, wfeen at the 
 taking of New Carthage two Souldiers contended about the Mu- 
 UffofS raUCrowne, due to him who firft climbed the walls, fo that 
 the whole Army was thereupon in danger of divifion, when it 
 came to Scipio, he decides the matter thus : He told them they 
 both got up the wall together, and fo gave the fcaling Crowns 
 to both. 
 
 The 
 
TI?eEvill of our Times, 29 5 
 
 The thirteenth. 
 Make up breaches asfoone as may he, 
 
 TAkethem,ifit may be, at the beginning. When good men 
 tall out , onely one of them is ulually faulty at the firft , but * 
 if fuchftrites continue any time, both of them become • 
 
 guilty. If youdeferrethe letting of « bone broken, it cannot be 
 done without much difficulty, and gteit paine. Prov. 17. 14. 
 The beginning of fir if e u a* when one lets out veater, therefore % 
 leave off contention before it be medled with , anteqmm impei- 
 fceat fe, fo you may reade it, before it begot into thee^and min- 
 gle it felfe in thy heart, or between you and your brother.lf your 
 houfe be on fire, you doc not ftay quenching it till it breaks out 
 oftheroofe; 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 
 aftory of twofonnesof the Duke of Florence , who having been 
 hunting, the one faid, My dog killed the Hare, and the other f«id, 
 Nay but my dog killed it : words multiplyed, they grew into 1 
 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. Negleft not beginnings oPquarrels, you know 
 not to what they may grow. 
 
 The fourteenth. 
 Let us account thofe brethren jn whom we fee gedlineffe, and carry 
 onrf elves towards them accordingly , though they 
 will not account m. 
 
 LEtus not be too ready to take the forfeiture of our brethren. Ip r um r raW . 
 Tlie learned and godly men who lived in that Age wherein nitatis mmtn, 
 the Donatiils renounced all Chriftian communion with other hennas Donx- 
 Churches, yea difclaimed any brotherhood with other Chrifti- tiftis fafiidie- 
 ans, yet feeing godlinefle in many of them, they did account f "Zt'xisZl* 
 them part of the Church and their brethren • thus they fought ipfos Benttit 
 to pluck thofe to them, who thruftthemfelves from them. fiat necefari- 
 
 «/».Optat.li.3. 
 
 imc. 
 
 L4jll h 
 
296 Heart-divijions 
 
 Laftly, pray much, 
 Phn.nar.hirt. Typiny fayes of the pearles they call Unions, though they be 
 -9.cap.3y. ^ engendredinthcfea, yet they participate more of the hea- 
 vensthenofthefea. Certainly this precious union, though it 
 be amongft men, yet it hath its luftre and beauty, yea its very 
 being from the heavens. You muft look up to heaven there- 
 fore for peace, for the prefervation, increafe, luftre, beauty of it, 
 if you would have it. 
 
 Job 25.2. Godmakfth peace in his high places , the Lord can 
 make peace between high and low. Let us carry mens rugged, 
 crooked, perverfe hearrs to God in Prayer, who is the great 
 joyner of hearts; it is he that makes men to be of one mind in a 
 houfe, be maketh the rears to ceafe. Pfal.i 22.6. Pray for the peace 
 of Jerufalem.ln your prayers for the Church this muft be men- 
 tioned as a fpeciall bleffing. If praying prevails not, fighting 
 will not. Thofc are the moft peaceable men in Church and Com- 
 mon-wealth, that pray moft for the peace of them ; God hath 
 more prayers for the peace of this Church and State upon the 
 file, of theirs whomfomeof you account hindcrers of it, then of 
 yours. You complame much for want of peace, you inveigh 
 much agaihft thofe whom you are pleafed to mark out as hinde- 
 rersof the peace, but doe you pray as much? You have thefe 
 meanes prefented unto you for the furtherance of peace; what 
 other you may meet with any way, make ufe of. 2 Thef, 3.15. 
 The Lord of peace give yon peace alwayes by all meanes. 
 And that all may be the better improved, let the exhortation 
 ?A»T/f«i^ of the Apoftle, I Thef, 4. 1 1 . fink into you, Study to be quiet, the 
 fifo^eiv. word* are, Love the honour of being quiet: There is great ex- 
 cellency in it. 
 
 That is the laft thing. 
 
 Cap. XXXV.* 
 
 Exhortation to peaceable and brotherly union, (hewing 
 the excellency of it. 
 
 i A Nd now, my brethren, as the Eunuch faid to Philip conccr- 
 JLJL ning his Baptifme, Here » water, what lets but 1 may be 
 baptUed? I (hall fay concerning our uniting in peace and love 
 
 sua 
 
Tl?e Evill of our Times. ip 7 
 
 one with another. Here are foyning Principles, foyning Confi- 
 gurations, Joyning Graces, foyning 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 
 our owne. 
 
 TheApofUe Paul is mighty earncft in his defires, in his ex- 
 hortations for this: I Cor. i.io. Now 1 be/eechyou brethren by 
 the name of our Lord jejus Chrifi , that ye all jfeakjhe fame thing, 
 and that there be no divijions amongyou, but that ye be perfectly 
 jojned together, in the fame mind, and in the fame judgement. The 
 -wordtranfUtcd perfttlly joyned, fignifies fucfe a j »yning,aswhen gTapiqufccj 
 a bone is out of joynt, is perfectly let right againe. *F7jrftts,Gaie- 
 
 So Philip. 2. I . If there be therefore any confolation in Chrifi, m ft* cl ' m °M* 
 if any comfort of love, tf any fellow fhtpoj the Spirit, tf any bowels i mm% 
 and mercies, fulfill ye my joy, that ye be like minded , having tht 
 fame love, being of one accord, of one mind, let nothing be done 
 through firife^&c. The Apoftlepoures forth his foule in this 
 exhortation, it is a heart-breaking exhortation. 
 
 Z#^r,thGUph a man of a ftirring, hot fpirit, yet writing to 
 the Paftors of the Church of Stratburg , hath theie words : 1 ™£™ {£ 
 pray youbeperfwaded, that 1 jball alwayes be as dejirom to em-' cnpldem mm 
 brace concord, at 1 am defrous to have the Lord fefnt to be profit piefti concordi- 
 tious to me. am,quam cup- 
 
 Ifindcalfoin a Letter that Martin Bucer writes to a godly £'^* *£_ 
 Minifter, averyhighexprtSIon, of that high eftceme he had of, ^f^piunm 
 and earneft defires after the curing of divisions : Who would not femperfore. 
 (Tayes hej purchafe with his life the removing that infinite fcan- Luther Ecclcf. 
 dall that comes bjdiffention? Oh that there were fuch hearts in Ageminenfis 
 usl Chriftexpeclsittromus all, but efpecially from his Mini- pa on us * 
 fters ; for they are his Ambaffrdours for peace, to befeech men in ^ ;j non v - lta 
 his ftead to be reconciled to God : reconciliation with God etiam fuartdi- 
 will reconcile us one to another. JfGod fo loved us , we ought matfubmotum 
 alfotelove one another, i f oh A .n, The faces of the Cheru- fjfjfZZ 
 bims in the Temple looked one towards another, which {ome hm? ^attir 
 think fignified the agreement that fhould be amongft MiniftersBucer.Ambr. 
 oftheGofpel. So the fix branches in the Candleftick joyned all Bkurcro. 
 in one ; thofe who hold the light of truth before others, fhould 
 be united in peace in one, amongft thtmfelves. The firft thing 
 Chriftc Minifters were to doe when they came to any place 
 
 Q^ q was 
 
 artin. 
 
2p8 Heart- diviJio?is 
 
 was to fay Peace be to that f dace • if any fons of peace were there, 
 Veteres fou- they were to abide, otherwise net : Surdy then it is expected 
 tans hyenas that themfclves (hould be formes or peace. The contentions of 
 Z^JtTfa- private Chriftitns are offcnfive, but the contentions of Minifters 
 dip ecclejiam, is a fcandall with a witneflfe. Yet in all Ages of the Church,the 
 & dedomo Da corrupt Cltrgiehave been the greateft caufts cf divifions ; they 
 fopubs fed:;- h ave b£en c t jj e mo ft crue n fpi r its againft any that differed from ' 
 
 ImffcvdVel* lhem ' But lct not focfc a f P irit bs in US ; We haVe encu | h f ° do 
 Dei pufiti fmt; to contend with the wicked of the world, with the malice of Sa- 
 & Prophet*, tan, let us not contend one with another. 
 id efi fpecuU- Luther writing to the Miniftt rs of iVV/wi^r^brings in Chrift 
 ["'/,? [■. Y'" faying to them, Satis eft vobis obnomenmeummalorHmficM are 
 aueum tortus- hke to fufflr evil enough for my name,you need not be afflictions 
 fum s &in «m- one to another. It was barbaruufhefie in the Priefts of Baal to 
 nibm fcandala ca t and fhfh thrmftlves, but it is worfefor the Minifters of Je- 
 
 Hus tralfatje ru bims were made cf the Oiive tree ; If you be typified by them, 
 pace. as we hinted before, let itappearethatyouare olives, not bram « 
 
 bles : yea and^r.31. For the entring of the Oracle the doores 
 ■were of Olive-tree: who will bclrcve that you bring the Oracles 
 of God with you, whenth. a y fee by your fro ward, contentious 
 carriage, that you never entrcd in at thefe doores ? People can- 
 not but think it a miferable thing to have a fcratching, tearing 
 branable to be over their,. Ok that God would fet the beauty, 
 glory of p:ace, friendship, love, before us 1 That this precious 
 peark, Union, wight be highly vaiucd.by us I All men are taken 
 in fomed.^reeoro'^a" with the excellency and fweetnefle of 
 MitlttdivHias Iovc anc j ir r nddrv-Sc^ men, fayes Cicero, detbifc riches.others 
 pa,vo conien- " r > no urs\tboje things 1 ha4 b v tome are delighted injby others are vt- 
 tos,tennis vi- lifted ■ but all me;i of a forts have a high efteem offrimdfbif j they 
 fins eultufifue t bin k^t here can be no Itfs without it. 
 
 *****&**■ Gen. 34 21.. mrnendation that Hawor and Sbe- 
 
 rimZtpiAta Jacob and his fomres as an argument to perf.vade the 
 
 oHidant m- men o'iShechcm to joyn with them in the giving their daughters 
 flammantter, to them tor wives, a; : d in taking thelitis, Theft men are peacea- 
 
 quammtlta ita m c ^h &. A pe. c;ab;e disposition is very convincing. 
 
 contemm.nt, ut l *■ ' ° 
 
 nib I manias effe vel levim cxif!ime?itjtem cetera qux quibufdatn admvabilix videntur ,per. 
 multi funt qui nibilo patent ; dc amic'ttia omits ad main idem fcntmnt 3 fineamicitia vitam 
 ejfe nullam fenthmt, Ciccr.d'j Amide 
 
 Cant, 
 
Tl?e Eyill of our Times. 299 
 
 Cant.6.6, Mydove^myundcfledkbutone^ jhe is the onely one 
 of her mother, Jhe is the choke one of her that bare her. What 
 then followes? The daughters faw her And blefed her, yea the 
 Jgueenes, and the Concubine s y and they prated her % Who is Jhe 
 that looket'b forth as the morning, faire as the moane, clear e as the 
 Sunne, terrible as an army of Banners i Lee the Saint s b-2 but one, 
 and then they willappeare beautiful! and glorious indeed; yea 
 they will be terrible as an army or' B inners. 
 
 Euagrius in his EccUfiafticall H^ftory records an Epiftle of Euagrius lib i 
 Cyrill of Alexandria, written to Johncf Antioch, upon thftoc- cap.6. 
 cafion of a Pacificatory Epilaeo*" john uuto him, his fpirit was' 
 fo taken with it that it breaks forth thus : Let the heavens rcjoyce, 
 and let the earth be glad, the mid waff of rancour is battered downe y 
 the boy ling choler which bereaved the mmdes of cyutitnefi', is pur- 
 ged from among us, and all the occafion of difcord anddifftntion is 
 banifhed away, for our Saviour lej its Chrifi hath granted peace 
 unto the Churches undtr heaven. 
 
 The Thebans made Harmonia a goddefle, they accounted her Plutarch in 
 the defender and patronefls of their City. Harmonious, peace- theUfcafPe- 
 able, uniting difpofitions, have much ot^God in them^sf not from Io P lcias ' 
 fan&ifying grace,yet it is from a common work of the Spirit of 
 God : there is a nobleneflfe in fucha heart. By the La ves of 
 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 in brawlcs and contentions, it is 
 fuppofed that the peace is alwayes bound to him, that of his 
 own accord he will be carefull to prcferve it. It is the bafe 
 Bramble that rends and teares. Naz.ianz.en reports of Alexan- 
 der 3 who having taken a City, and confulting what to doe, one 
 Parmenius miwered, If he were King he would raze the City 
 to the ground. Alexander anfwers, So would ltoo t if 1 were m ) ^ \^ v & 
 what you are- y rigour may become you, but gentlenejfe becomes d^-nn rl A 
 me. GentlenefTe, mercy, goodneffe, love, tenderntfle of others ^fc% *¥&*• 
 fufTerings, are the greateft ornaments to a noble fpirit. It this ^• z ^ n - camu 
 be fanttified, the glory of Godftiines bright indeed in fucha 
 heart. For God glories in this, to be the God of peace and love. 
 I The ff. 5.25. The very God of peace. 2 The(f. 3.16. The Lsrd of 
 peace himf elf e. Jefus Chrift in being the Prince of peice; theho- 
 ly Ghoft in being like a Dove that hath no gall : theGafpel is the 
 
 Qq 2, Gofpel 
 
200 Heart-diYtjions 
 
 Gofpel of peace; the Kingdoms of God is peace as wellasrigh- 
 tcoulhefle; the legacy that Chrift left is a legacy of peace; the 
 Apoftolicall benediction is grace, mercy, and peace : the glory 
 of the Church is in this, that it is a City compact at unity with- 
 ing it felfe. Yea this will be the glory of that glorious Church, 
 that God is raifing a new Jerufalem, there (hall be no more cry- 
 in tht re, A foe, 11 . q.Ezecb. 1 4. 9. The Lord /ball be King over au 
 the rartkjn that day there JhaU be one Lord,and bid name p} 11 be 
 fine, There is but one Lord now, but he is called by different 
 names, but in that day his name fhall be but one. Zeph. 3.0. 
 Then will 1 turne to a. people of pure language , that they may cad 
 upon the name of the Lord, and fervt him with one content. The 
 Hebrew word is with one (houlder, now we (houlder one ano- 
 ther, but then all fhall ferve the Lord with one (houlder. This 
 love and peace is compared to the sicft dtlightfull, and the meft 
 profitable things ; Behold how good and p/eafant it it for brethren 
 to dwell at unity j it is like the prtciom ointment mon the head, that 
 ranne downe upon the beard, even Aaront beard ; that went downe 
 to the skirts of his garment , as the dtw of Hermon, that defcended 
 upon the mountaines of Si on. PfaU 1 23. 
 
 There are many proimfes made to this. Mat. 5. Blejfedare 
 the peace-makers, 2 Cor. 1 3. 1 1 . Be of one minie, live in peace , 
 and the God of peace fballbe with ; oh, John 1 5 . 1 2 . Chrift fayts, 
 This is his command. .ment y that we love one another, ver. 1 4. he 
 fayes, TV are my friends ifyedoewhatfoevsrl command you. By 
 loving others we doe not only get them- to 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 ; Come, you (hall paiTe by 
 a' l'ormer things, you (hall be made friends, by this you fhall 
 gaine me alfo to be a friend to you as long as I live. 
 
 Genef. 13. ver. 8. to the end, is a remarkable Scripture to 
 fhew how God is with a loving, gentle, peaceable difpofition. 
 Ver. 89. we fcave Abrahams kinde gentle yeeiding to Lot his 
 inferiour for peace lake ; but mark what follovvts, and you 
 fh.3llfindoheloft nothing by this hisyeelding: for as iooneas 
 Lot was gone from hi n, the Lord came to hira, ver. 14. and 
 faid to him, Lift up now thine eyes and lookefrom the place when 
 thou art Northward^ Southward, Eajiward and fVenward^ for 
 
 All 
 
T7;e Evill of our Times. 3 o 1 
 
 all the Land that thou fee (I to thee will 1 give it, and to thy feed for 
 ever : arife y walks thorough the Land in the length ofit,and in the 
 breadth •fit, for I will give it unto thee. The difference of what 
 Jacob fayesof Reuben when he was to dye, Gen 49. 4. from that 
 of Mofes, Deut. 33.6. is obfervable: Jacob fayes, Heeisthe 
 fir ft borne, the beginning ofhisftrength ; but hejhall not exceU t be- 
 caufe he went to his fathers bed. B ut Mofes t Let Reuben live and 
 not dje t and let not his men befew.TiiQ reafon of this difference is 
 given by fome, btcauleit was fit that Jacob t to deter his other 
 children, fhould exercife the authority of a father; but ^/w 
 frees him from the curfe, becaufe he was alwayes loving to his 
 btothztrJofeph. Brotherly love hath a blefiing going along with 
 it : God loves it exceedingly, for it makes much for the glory 
 of God. And to what purpofe do we live, if God have not 
 glory by us? Rem.iy 5,6,7. the Apollle fitft prayes that the 
 G od of patience and conjolation would grant them to be like minded 
 one towards another , according to Chrift lefus, that they may 
 yoith one minde and one mouth gl or i fie God. Then he exhorts : 
 Wherefore receive ye one another y as Chrift alfo received us to the 
 glory of God. Much of Gods glory depends upon our union. 
 Yea God (lands fo much upon this, that he is willing to ftay for 
 his ferv ice till webeat pesce one with another. Mat.j. 23,24. 
 Leave thy gift before the Altar , and fir ft be reconciled to thy bro- 
 brother, and then come and offer thy gift. My worfhip fhall ftay 
 till you be reconciled. I love my worfhip, and defire it much, 
 but I muft have peace and love amongft your felves firft, I will 
 ftayforthat. Bu: I befeech you let us not make God ftay too 
 long. Remember while you arc 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 fo long upon you: fome of you have 
 made him wait up.on you for an acceptable duty of worfhip di- 
 vers weeks, yea it m ;y be many moneths, and yet your fpirits 
 arc not in temper to offer any facrifice to God. What a fearful! 
 cviliisitthentoftandoutinaftubborne, fallen, digged manner 
 refuting to be reconciled. Learned Drufius cites Hebrew Wri- 
 ters, laying, That he that offends hs brother ought to feeke to 
 pacifie him j if he refufe to be pacified, thsn he mult bring three 
 
 of 
 
502 Heart-div ifions 
 
 of his friends with him to intercede twice or thrice, and if ha 
 (hall after this refufe, then he is to leave him, and fuch a man 
 
 Drufiusprau. quiaimplacabilu eft, vacatur peccator, is called zfinner t with a 
 
 1. 1. ci 3. fpeciall note upon him. 
 
 LafrHy, the Saints enjoyment of the fvveetBtfie of love, peac^ 
 and unity among themfelves, what is it but heaven upon earth? 
 Heaven is above all ftorms, tempefts, troubles, the frppimffe 
 of it is perfect reft. We pray that the will of God might 
 bee done on earth as it is done in heaven j why may not wc 
 • have a heaven upon earth ? this would fweeten all our comforts, 
 yea all our afflictions. ButtheDtviil envies us this happing. 
 Gome Lord J efus, come quickly. 
 
 If you would hive the excellency of love' fet before you more 
 folly, reade over and over again the Epiftles of John. Ecclefi- 
 afticall ftory reports of this blcfled Apoftle, whofe heart was fa 
 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 thefe words, Little children flee idolatry, love one ano- 
 ther. But the more excellent union and peace is, the mere if 
 the pitty that it (hould be abufed to bn Lrviceable to mens ltifts ; 
 the more would our miiery be if we fliould be abufed in our trea- 
 ties about it ; if we (hould have a mock- peace; it w: ihould be 
 gulled in either offers of or conclusions about peace; ifpeacs 
 fhouldbemadeourruine, but a preparation of us for (laughter. It 
 hath been by many obferved, that what the Englifti gained of the 
 
 Comineus lib. French in battell by valour,the French regained ofrht Englilh by 
 
 4.cap.«. cunning in Treaties. The Lord deliver us from fuch French tricks. 
 
 Let us all be for peace, yet fo as not to be befooled into bondage 
 by the name of peace. Now God hath by his mighty arme hel- 
 ped us, let us not be put off with a bable, and made to beleeve it 
 / isthisPearle. We know with whom we have to deale. 
 
 And now as the Apoftle, 2 Thejf. 3. 5. The Lord diretl your 
 hearts into the love efGod ; Let me adde, And into the love of one 
 another. Let us all ftudy peace, fcek peace, follow peace, pur- 
 fue peace* and the God of peace be with us. 
 
 FINIS. 
 
The Contents. 
 
 Chap.I.^T" 1 ^ Text opened, axdfuta&lenejfeofit to our timet 
 
 JL fhewed t from^^i.to6. 
 Chap.2.7 he eviU of dividing between Godandanj thing elf e, from 
 
 p.6, to 10. 
 Chap. 3 . Heart-divifions one from Another: the difficulty of medling 
 
 with them, 1 1 . the met hod in the handling them, 1 2. the Devil 
 
 the principal caufe of them y i 2, 1 3 . 
 Chaip.q.Thefirft Dividing Principle, There can be no agreement 
 
 without uniformity, 1 4. wherein is fhewne in what things it « 
 
 uecejfary for peace we Jhould be the fame , and in what not, 15, 
 
 16,17. 
 Chip. 5. The feeend Dividing Principle, All Religions gre to be 
 
 tolerated, 1 8 . Wherein is difcujfedthe power of the Magif.rate 
 
 in matters of Religion , from ip.to 29. 
 Cha.6. That quefiion is difcujfed, What may be done to a man who 
 
 pleads his conference for that which he thinkes is evill,from 29, to 
 
 41. 
 Chap.7. Thej which are for a eongregatienaS way doe not holdab- 
 
 folute liberty for aS Religions ,41 . Wherein is fkewne what helpe 
 
 there is in their way to keep out errours and herejies from the 
 
 Church, and tofubdue them,from 42. fa 49. 
 jShap. 8. The third Dividing Principle, Not to tolerate any 
 
 thing which is conceived evili,is a Dividing Principle as wel 
 
 as to tolerate all things, 48. to 5 3 . 
 Chap. p. Rules to know in what things we are to bearewith our 
 
 brethren^ 54.1072. 
 Chap. 10. The fourth Dividing Principle % DiviHon is the beft 
 
 Way for rule. Wherein the curfedevik of this principle isfi>ewne t 
 
 and fome freed from it that are thought to be guilty of it, from 
 
 7 2. to 74. 
 Chap, 1 1 . The fifth Dividing PrinciplejThat, every man is bound 
 to profefle and practice alwayeswhat he apprehends to be 
 i truth, 74, Here that cafe of conscience , When a man U bound ta 
 
 Rr fro- 
 
The Contents. 
 
 profeffe, when not , isdifcujfcd, andwhatrulestobe obfervedin 
 
 *>,75* to8 4- 
 Chap. 1 2. The ftxth Dividing Principle, is, What is in it felfc 
 
 beft, muft be chofcn and done, not weighing circumllances or 
 references 84.^87. 
 
 Ch*p.l $. The feventh Dividing Principle, That it is obftinacy 
 for a man not to be convinced by the judgement of many more 
 ltarn d and godly then hicnfelfe. 87. Wherein is /hewn i.what 
 re/prcl u to be given to the judgements of learned and gsdl\ men* 
 2. wh-iT menfhould doe t hat cannot fubmit to their judgements • 
 jet 3. that their judgements muft not be made fo the rule, as that 
 all muft be judged ob^inate thatfubmit not to them ; q.hew then 
 we {hall judge men to be obftinate, by what rules, irorn 88. 
 top5. 
 
 Chap. 1 4. The eighth Dividing Principle, If others beagainft 
 what we conceive to be truth, we may judge them to goe a- 
 gair.ft their owne light : the rajhnejfe andevid of this, from 
 95.097. 
 
 The ninth Dividing Principle, The rules of prudence trefuftici- 
 ent to guide us in naturall and civill things,' herefore they may 
 fufficeusin fpirituall and Church affaires, 97. Here how farre 
 rules of prudence may help in (pirituaU things, and how far not, 
 isdifcujfed, from 97. to 100. 
 
 The tenth Dividing Principle, Every difference in Religion is a 
 differing Religion: the vanity of 'this /hewn, from 100 to 102. 
 
 Chap.. 1 5 . Dividing Diftempers ; 1 . more generally that the lufts 
 of mens hearts are the caufes of diviftons, 1 Ol.theftveraU waits 
 how they caufe diviftons, from 1 05 .ro 1 op. 
 
 Chap. 1 6. 1 Pride, how it caufes diviftons in 1 J particular //rom 
 ill. to 116. 
 
 Chap. 17. 2 Selfc-love, cauftng diviftons in 1 o particulars, from 
 117.10 123. 
 
 Chap. 18. 3 Envy, the eviH of it in cauftng diviftons, horn. 1 2 3 .to 
 p. 1 27 
 
 4 P'Jfiort, 127,128. 
 
 An t xhortation to peace and love, from the occafton of Gods mercy 
 to us at Nazeby fight, in 1 2 particulars, from 128, to 1 34. 
 
 Chap. 1 o. j Rigidne[fe,how that divides, 134,1 3^. 
 
 6Kafhnefe, 135,136'. 
 
 7 Wilful- 
 
The Contents. 
 
 -j wilfulneffe,ftom I $6. to 1 3 8. 
 8 Vnconftancy y from I 3 8. to 1 40. 
 Chcp.io. 9 Afpiritofjealoufie, 141,142. 
 
 10 A fpirit of contention, 142,143* 
 
 11 Covetoufnefie, 143,1 44. 
 
 1 2 Fal/eneffe, 1 44 145. 
 
 Chap.21. Dividing Practices* The fir ft the practice of an evil! 
 tongue, trom 145.10 1 48. 
 
 2 Needle je d.fputes, from 1 48.ro I 5 2. 
 
 Cbap.2 2. 3 Men not keeping within the bounds that God hathfet 
 them, 152. in the State, 153. but efrecially Church governours, 
 I .afiuming more porter then Chrift hath given them, 1 54, 1 5 5. 
 2. extending it to more then Chrift would have them : then 
 what the contr over fie is about the power of Presbyteries, from 
 I 5 6". to 1 5 8 . 3 . Their cxercifing their power in things indiffe- 
 rent' where that contr ov^r fie about the power of the Mxgiftrate 
 or the governours of the Church in things indifferent to handled, 
 from 158.1© 161. 
 
 Chap. 23. 4 D i/brderly gathering of Churches, 161. where di- 
 vers things are dfcuffed about the gathering of Churches, from 
 i62.to 167. 
 
 Chap. 24. 5 Ajperfing, feeding to blaft the credits ofthofe men 
 Godujesinpublique good,hom l6j.zo 17 1. 
 
 Chap. 25. 6 Characterizing names of 'division t 1 7 1 . among ft 0- 
 thers the name of Schifmatiehe, The point ofSchifme, who is a 
 Schi(maticke,who not, is difcufied, from 1 7 1 .to 1 77. 
 
 Chap.26\ 7 C afiingthe evill of any one upon all in that way ,179. 
 
 8 Inordinate cleaving to fome, jo as denying due rt(pe£t to others, 
 
 181,182. 
 
 9 Becaufe men cannot joy ne in all things, they will joy n in nothing, 
 
 182. The point of hearing fuch as are fuppofed not to have a 
 lawful! calling, difcuffed, 1 83 » 1 84. 
 
 10 Faftening upon thofe who arc in an err our, all the dangerous 
 confluences that may be drawn from it y 185. 
 
 11 Commending andcountenancingwhat wec»re not for, inoppo-^ 
 fnion to what we diflike, 1 86\ 
 
 1 2 The practice of revenge ,187188. 
 
 Chup.27. The evill of divifions they hinder much good, 189. They 
 hinder I thefweetneffe'.fourffirits, 189. J 90. 2 the 
 
 Rri Jrec- 
 
The Contents. 
 
 freedome of our fyirits , 190,1 pi. 3 the good of the body, 
 ib'd. 4 mens judgements, Jbicf. 5 the fweetnejfe of 
 
 Chrifiian converfe, ibid. 192. 6 our time, 193. 7 <?«r 
 
 flyers, 193, 194. 8 r^ ufeofour gifts, isid. 9 <wr 
 
 graces, 195. 10 the luftre^of Religion, \$6. 11 our 
 
 ftrength,ibid . 1 2 our doing good in publique. 1 3 **r w» 
 ends. 1 4 */v bleffmg of God and ah good, 197. 
 
 Chap. 2%.The fnfulnejfe of our divifions. 1 Againft the charge 
 and command of God,i 9%* 2 againfk the prayer of Cbrifi, 
 
 1 99- 3 againft our owne prayers, 2co. 4 difbomttrable 
 to Chrift ,201. 5 they grieve the holy Spirit ,202. 6 f£*?y 
 grieve and offend our brethren, 203. 7 *A<^ jfonv *^? /#*c £ 
 corruption, 204. 3 r^j harden in fin . 9 f£<ry ^«m a/p 
 
 others from Gods wayes, 205. 10 f foj are an itt improvement 
 of our sueale and courage, 206. 1 1 they make much Againfl; 
 
 the caufe of Chrift now in hand, 207. 12 again ft the cove- 
 nant of Grace, 208. 1 3 by them vet erofje that end God ay- 
 medat in the variety ofGifts,20$. 
 
 Aggrations of" the finf ulneffe of our divifions : 
 
 I That Chrtftians fhould be divided, 2 T hat we who were fo 
 lately in bondage, 3 That we divided when our enemies are 
 united, 2 09 . 4 That thofe whom God hath joy ned info many 
 bonds of union, 5 That fuck as agree info many things, 
 
 6 Thai it is heart-divifion, p. 2 1 o. 7 That they break out 
 
 fomueh, ST hat they are in the pr e fence of witked men, 
 
 9 Long continued, I o Notwithstanding the late Cove-' 
 nant, p. 2 1 1 . II That we are divided in fuch a time as 
 
 this, in five particulars, from p. 2 1 2. to p. 21 5. 12 7ht*t 
 
 wearefo divided, though we are convinced of the eviU of di- 
 vifions, I 3 Though we have complained of others hereto- 
 fore for the like things, p. 2 1 5. 14 We are ft iff divided, 
 though we fee the eviM fruit of them in others, 15 In our 
 labouring for union we are divided, 1 6 We make Religion 
 our plea, p. 2 16*. 
 
 Chap. 29. The wofuS miferies of our Divifions. 1 They pro- 
 voke Gods wrath, p. 2 1 7, 2 By them we\ferve the defignes 
 of our enemies. 3 By them we make our f elves a fcorne to 
 our enemies,^* 2 1 8. <\By them we are in danger to be 
 made a prey . 5 We are like to devour e one another, p. 2 19. 
 
 we 
 
The Contents. 
 
 $We are like to perijb of our [elves, 7 Many make fhip. 
 
 wrackjf a grod confidents, 8 They lay a foundation of evil 
 to pofkcrity , p . 1 2 0. 
 
 Aggravations of this mifery, 
 I It isfliU increafng, p. 2 2 1 . to 2 24. 2 None wlH pity us. 
 
 3 Our confidences w'd fly in our faces, 4 That thofe Jo 
 near to usfhonU be the caufts of our mifery, p. 2 24. 5 Whe- 
 ther we overcome or be overcome jet miferable, 6 No help, 
 forpve wilfully make onr [elves miferable. p. 2 2 5 . 
 Chap. 3 o. Cautions about our divifions that we make not An iUufe 
 of them. p. 226. 
 
 Eight iSufes made of our divifions \ 
 I Some think it was better with us heretofore .p.a 26. 2 Some 
 cry out of Religion, 3 Others refolve to ft And neuter ,p.22 7. 
 
 4 Others cry out againft thofe who have been meft aUive, 228. 
 
 5 Others think, there is no help but by violence • the evill of that 
 way of help confuted from p.22p. to p. 231. 6 Others ob- 
 
 ferve to get advantages by them, 7 Others would fubmit t9 
 
 any thing, % Others have their hearts [tnlee in dejpaire , 
 p.231. 
 Jt is no new thing that divifions are in the Church y it hath been 
 alwayes fo. from p. 2 3 2. to 237. 
 
 Seven reafons why it is not to be wondred at ,that godly menfoould 
 be divided, p. 2 3 7. to p. 240. 
 ' That thofe who come neare ft , yet are the mofi oppofite in things 
 wherein they diffor. Five reafons, from 240.to 242. 
 Cod hath a hand in our divifions , heaimesat 4 things in them, 
 
 from 242. to 245. 
 That Chrifi^nH the Gojpel t and profeffion ofgodlinejfe, occafion 
 , divifions t and how, 245.10247. 
 
 Eleven good ufes are to be made of ottr divifions, froftl 247^0 152 
 Chap.31. The cure of our Divifions, 252, 
 
 Fourteene joyning principles, from 254. to 26*7. 
 
 1 , In the midfi of ai differences of judgement , and wcakneffes of 
 the Saints, it is not impoffible but that they may live in peace and 
 love together. 254.10256. 
 
 2, That Jhall never be got by firife , that may be had by love and 
 peace. 2$6. to 2<>%. 
 
 Iritis better to doegood % then to receive good. 250. 
 
 Rr-3 *The 
 
The Contents. 
 
 4 The good of other men is my good, as well as theirs. 259,260. 
 
 5. A4 'j good u more in th: pu .iiqpte then in wy/elfe. 261. 
 
 6. What 1 would have others doe to me , that I will endeavour ta 
 doe to them. 261,262. 
 
 7. It & as great an honour to have my will by yceldinf,as by over* 
 • camming. 262. 
 
 8 . J will never meddle with anyftrife, but that which hath peace 
 to be the end of it. ibid. 
 
 . No man Jhall ever be mine enemy that is not more hie owns then 
 mine, yea more Gods then mine. 263. 
 
 I o. 1 had rather fuffer thegreatefi evill, then doe the leaft. 263. 
 
 1 1 . 1 will labour to doe good to all, but provoke none. 264, 
 
 12. Veace with all men it good, but with God and mine owne con- 
 
 feience is ni.ee Jfary. 264, 265. 
 l3.//i mu needs erre, I wtll rather erre by too much gentlenefe; 
 
 then by too much rigour. 265. 
 1 4. Peace is never bought too deare , but by Jinne and bafenefe, 
 266,267. 
 
 Chap. 3 2 . fojning Configurations : 
 
 1. Confider oj the many things wherein God hath joyned us, from 
 p. 268. to 272. 
 
 2. Confiderhowfar we can agree, 272. 
 
 3 . Cenfider mens tempers, jpirits, temptations, education, yearts, 
 gifts. 273,274. 
 
 4. What we get by contention will never quit coft. 275 , 
 %. The fir onge ft hath need of the weakeft. 275. 
 
 6. When anfthingfalls out that occaftons itrife, it may be this is 
 but for try all t this is a temptation. 276. 
 
 7 . How the heart of God iafet upon making peace with hs, and what 
 it coft him. 276. 
 
 S» How unworthy we were when Chrift received us into communion 
 
 with him fe If e. 277, 
 <?. Confidtrthat we are called to peace.. 278. 
 
 10. Consider the prefence oj God and Chrift, 278. 
 
 11. What account we can give to Chrift^ of all ew diviftons, f]%. 
 
 1 2. Let every man con/idtr his owne wraknejfe. 280. 
 
 1 3 . Let us conjider our mortality. 280. 
 
 14. Conftder the life ofhtaven, 281. 
 
 Chap. 3 3 . fojning graces % 2 8. 1 . 
 I . Wifdmc. 281. 2. Faith, 
 
The Contents. 
 
 2. Faith. 281. 
 2, Humility. 282. 
 
 4. Self e-deny all. 282. * ■ 
 
 5. Patience. 285. 
 
 6. foyintheholyGhofl. 285. 
 
 7. JMeeknejfe y GentleneJ[e. 283. 
 
 8. Z<n/*\ 284, 28$. 
 
 Chap. 34. loyning Practices, 
 
 1. Gentle Language. 285. 
 
 2. Let us humble our [elves for our divifions. 28(5. 
 
 3. ^» Amnesia, An AH of Oblivion for what is pafi.2%6,2%y 
 
 4. Never contend but be fur e you understand one another what you 
 cent end for, 288. 
 
 5 . Be ingenuous ; i.doe not lye at the catch to take advantage ; 
 2. make the befi interpretation of things you can. 288. 
 
 6. Sojar 04 Reafon and Conscience will give way , yeeld to thofc 
 whom you contend withaH. 290. 
 
 7. Strive who /hall doe one another mo ft good. 291. 
 
 8. Let every man be diligent in that wor/^ that God calls him to. 
 
 292. 
 
 9. In aUfirivings with men have a care that due rejfictt be had 
 to their perfons. 293. 
 
 10. Labour to get good by the wrongs that are done us. 293. 
 ll.Turne your z.*ale from working one again fi another to zeals 
 
 for God. 294. 
 
 12. Infeekpqrjo reduce others to good, let it appeare that you feek 
 rather to be helpfull to them, then to get victory over th*m.2<?^ 
 
 1 3 . Make up breaches atfoone as may be. 295 . 
 
 14. Account godly men brethren % and carry our [elves to them ac- 
 cordingly, though they will not doefo to ut. 295. 
 
 1 5 . Pray much. 296. 
 
 16. Exhortation to peaceable and brotherly union , jhcmnr the 
 excellency of it Atom p.296. tothctnd. 
 
 FINIS. 
 
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 m