THese words are a iust Apology of Iesus Christ, against the uniust accusations and blasphemies of the Scribes and Pharisees. There was a man brought unto Christ that was possessed with a Devil that made him dumbe and blind; and Christ healed him, insomuch that the blind and dumbe, both spake and saw; Vers. 22. This great miracle had three different ef­fects. The common people were astonished and said; Is this the sonne of David? Vers. 23. His own kindred thought him mad, and sought to lay hold on him, Mark. 3. 21. But the Pharisees when they heard of it, they blasphemously said; This fellow doth not cast out Devils, but by Beelzebub the Prince of Devils. Now Christ to cleare himselfe from this cursed aspersion brings foure Arguments, whereof this in my Text is the first. Interpreters take much paines to make out the strength of the Argument. The [Page 2] summe of what they say is this. It is an Argument drawn from the policy and subtiltie of the Devill. For if Satan cast out Satan (saith Christ) then Satan should be divided against himselfe. And if Satan should be divided against himselfe, then Satan should seek his own ruine. For every kingdome divided against it selfe, is brought to desolation, and every citie or house divided against it selfe shall not stand. But it is incredible to thinke that Satan should seeke the ruine of his own kingdome, which he indeavoureth by all means to promote and propagate. And therefore it is certaine, that I do not cast out Devils by the power of Beelzebub the Prince of De­vils. This is Christs first Argument.

But my purpose is to handle these words, only as they are an intire proposition in themselves; as they are a generall Maxime, written in great Characters, not only in the Booke of God, but in the Booke of Nature: and as they are a cleare Looking-glasse, in which with sad countenances we may behold the woefull condi­tion that England is in at this present. For these words are the words of Iesus Christ, who is truth it selfe. Every kingdome di­vided against it selfe is brought to desolation, and every house or citie divided against it selfe cannot stand. And if every Kingdome, then the Kingdome of England, divided against it selfe is brought to desolation, and if every Citie, then the Citie of London divided against it selfe shall not stand. In the words themselves, we have two parts.

First, Christ doth here set down one great Cause of the ruine of Kingdomes, Cities, and Families: and that is division against it self. Every Kingdome divided against it selfe: The word in the Greeke is [...], which doth not signifie every little, small division, but such a division, that doth [...], that doth cut a Citie in pieces, such a division, when it is [...], when it is intrinse­call to a Kingdome, when it is got within the bowels of a King­dome, it is like unto the winde, which when it gets into the bowels of the Earth, makes an Earth-quake, and blows up Towns, and Houses, and Kingdoms. So doe these divisions, whether Ec­clesiasticall, or Politicall, whether about matters of Religion, or of Civill Government, when they get within a Kingdome, they blow up a Kingdome, a Citie, and a Family.

Secondly, Our Saviour Christ here sets out the greatnesse of the [Page 3] ruine that is caused by these divisions; and that both Intensively, and Extensively. First, Intensively, and that by two expressions.

First, Christ here sayes, such a divided Kingdome is brought to desolation: the word in the Greeke is [...], it is made a wilder­nesse: Though a Kingdome in time of Peace be as happy as a Paradise, division will turne a Paradise into a desolate wildernesse: And the words are in the Present tense, to show the certaintie of it: It is brought, not it will be brought; Every Kingdome divided against it selfe is brought, and it is brought to desolation. Divisions doe not onely distemper a Kingdome, and make a Kingdome dis­eased, but they are deadly, and fatall to a Kingdome, they are like unto a great and wide breach made in the Banks to let in the Sea, to swallow up a whole Kingdome: they are like a breach made in the walles of a Citie besieged, that lets in the Enemy to take the Citie. And then,

Secondly, Christ sayes, such a divided Citie shall not stand. Christ doth not onely say, it shall reele, and totter; but he saith expresse­ly, [...], it shall not stand: or as it is in the 3. Mark. 24. It cannot stand; it must tumble and fall. Divisions in a House, are not only like unto the breaking of the Windows, or the pulling down of the Tyles, which may be done, and yet the House may be safe: but they are like unto a House all on fire, which must necessarily be burnt down if it be not quenched. Or like unto a House, when the Pillars of it are pull'd down, and the House it selfe falles with it. So is a Kingdome, Citie, or Family, divided against it selfe, it cannot stand, sayes Christ, [...], Mark. 3. 24.

Secondly, Our Saviour sets out the greatnesse of this ruine by the Extension of it; It is here said, Every Kingdome divided against it selfe. Divisions in a Kingdome, are like a sweeping plague, that devoures whole Kingdoms, without any distinction. Though a Kingdome be never so well provided with Men, Armes, and Ammunition, Ships, Walles, and Bulwarks: yet notwithstanding, if divisions get into that Citie, and Kingdom, they are as a spread­ing gangrene, that will quickly infect the whole Kingdome, and destroy it utterly, be it never so well fortified by Sea or Land. Nay, though there should be a Kingdome of Saints; yet notwithstand­ing, if Differences and Distractions get within that Kingdome, they will prove like the worme that did eate up Ionah's gourd in one [Page 4] night; Divisions in a very little space will swallow up, and de­voure all the outward happinesse, even of a Kingdome of Saints.

And not only so, but every Citie, (sayes Christ) and every House, though it be never so Religious, so Honourable, so rich a Family; yet notwithstanding if divisions get into that Family, it cannot stand. These divisions, they are like unto the Mors in olla, like unto the Coloquintida, that spoiled all the pottage; They are as a poysonfull herbe, that spoiles all the riches and goodnesse of a Family: like unto Eagles feathers, which (as some say) when they are mingled with other feathers, spoile all the feathers they are mingled withall. So doe Divisions, Contentions, and Factions, when they get into a Citie, or Family, they spoile all the wealth, riches, and honours of that Family: for so sayes our Saviour Christ; Every kingdome divided against it selfe is brought to desolation, and every Citie, or House divided against it selfe shall not stand. The words thus explained, will afford us this Doctrin.

Doct. That Divisions, whether they be Ecclesiasticall, or Politicall, in Kingdomes, Cities, and Families, are infallible causes of ruine to Kingdomes, Cities, and Families.

This Doctrin is proved, not only by the History of the Bible; but by the History of all Ages. The Kingdome of England is suf­ficient alone to prove the Truth of this Doctrin. Historians ob­serve, that there was never any great mischiefe fell upon England, but the Cause of it was, the Divisions that were among them. When Caesar first made inrode into Britaino, he was called in by the Faction of Lib. 5. de Bel­lo Gallico. quod factionibus & studiis trahe­bantur. Camden Bri­tann. Jam inde interior Britan­nia magis civi­libus bellis, & partium studiis, quam Romano­rum viribus at­trita, post varias clades ultro ci­troque illatas in Romanorum po­testatem paula­tim concessit. Dum enim sin­guli pugnabant universi sunt vi­cti, sic in mutu­am perniciem ru­entes ut non nisi oppressi senserint omnibus perire, quod singuli a­miserunt. Clau­dius his discor­diis fretus, &c. Mandubratius. And Tacitus sayes, that all the Victories that the Romanes got, it was by the Factions and Divi­sions that were among the Britaines. And afterwards, when the Saxons made a Conquest of Britaine; Vortigern that had got the Kingdome by a Faction, to maintaine his Party, sent for the Saxons in, as some say, or at lest imployed them, when, in, to take his part, as others write. But all write, that by this meanes he destroyed himselfe, and the whole Kingdome. And so likewise, when the Normans made a Conquest upon England; they were invited hi­ther by the Factions that were in England. Especially, by the Fa­ction that the Earle Goodwin made, and his sonne Toustaine, as our Historians doe relate. And since the Norman Conquest, I need not put you in minde of the great effusion of blood that was here in [Page 5] England, all the time of the Barons warres: And of the miserable condition of England, when the House of Yorke and the House of Lancaster rose up one against another. And what shal we say to the desolate and bleeding condition of England, and Ireland, at this present? Doth not our forlorne, and miserable estate sufficiently make good this Doctrin: That Divisions in Church and State, are destructive to Church and State?

But besides the Kingdome of England, I might shew you, how the Empire of Grecia as long as Alexander kept it in unitie flou­rished in great prosperitie, but after the death of Alexander, it was divided into foure parts, and these foure Governours destroy­ed one another by divisions. I might also instance in the Empire of Rome, assoone as ever it was divided by Constantine into two parts, from that very time (as Sigonius relates) the Romane Empire, which before that was very strong and potent, began first secretly to grow weake, and afterwards to decay, till at last it came to utter destruction.

I might instance also in the people of the Iewes, as long as they were as a Citie united within it selfe in Davids and Solomons time, so long they did exceedingly flourish; but as soone as ever they were divided into ten Tribes, and two Tribes, they present­ly began to warre one against another, and to open the doore to foraine Invasions; till at last they were all of them utterly ruina­ted. Famous is the story of the Citie of Ierusalem, when it was besieged by Titus Vespasian, Iosephus tels us it had three mightie Factions in the very bowels of it: The chiefe of which Factions were Iehochanan, Eleazar, Schimeon. And that these three Fa­ctions did kill more then the enemie himselfe; and were the cause of the taking of that famous Citie. The like is reported of Reason 1. Why Divisions are so fatall to Kingdomes, because they take away all the preserva­tives of a King­dome. 1. They take away Peace from a King­dome. the famous Citie of Constantinople, when it was taken by the Turks, &c.

But let us a little consider the Reasons why Divisions are so fatall and destructive to Kingdomes, Cities, and Families.

The first Reason is, because that these intestine divisions they de­stroy all those things that are as walls, and bulwarks to preserve a Nation from ruine. As for example:

First, Divisions destroy the peace of a Kingdome: Now there is nothing that preserves a Kingdome more then peace: [Page 6] And therefore the Hebrewes comprehended all blessings un­der the name of Peace. Heaven it selfe, it is nothing but tran­quillit as pacis; what is God, but the God of peace? and what is Christ, but the Prince of Peace? And therefore, as Dr. Stoughton Sermons.that Cardinall made his Embleme, A Beach tree, with this Motto: Take off the top and it is the ruine of all the rest: for such is the na­ture of the Beach tree, that if you cut the top off, the tree pre­sently withers: such may be the Motto of every Kingdome: Take off the top, and it is the ruine of all the rest: Take away Peace, and you destroy a Kingdome. The truth is, there is no outward bles­sing, is a reall blessing where peace is wanting: your Estates, your Honors, are no blessings, if you have not peace to enjoy them. And therefore, as the Artificer carved his owne name into the Buckler of Minerva so exactly, that whosoever should undertake to pick out his name, must necessarily spoile the Buckler: so it is with Peace, peace is so woven into the prosperitie of a Kingdome, that whatsoever destroyes peace, must needs destroy a Kingdome. Now Division takes away peace, and therefore Division ruines a Kingdome.

2. They take away unitie, love, and con­cord. And then secondly, Division takes away the Vnitie of a King­dome; now Vnitie is the great preserver of Church and State: it is the great preserver of all bodies, both Naturall, Politicall, Arti­ficiall, and Theologicall. What is that, that keeps the fabrick of Heaven from dissolving into pieces, but the Vnitie and the agree­ment of the discordant Elements? What keeps this great fabrick here from falling, but the Vnion and conjunction of the parts of it? stones ioyned together make a building, but stones uncemented, destroy and overthrow a building: boards ioyned together make a Ship, disioytned make a ship-wrack. What keeps the body of a man in health, but the just proportion and harmonie of every part? the members of the body divided from the head are presently de­stroyed: the branches divided from the Vine receive no joyce, no sap, no vertue: Every thing is preserved by unitie and concord. Lords and Commons united save a Kingdome: divided make ship­wrack Calente adhuc sanguine Chri­sti. Hieron.of a Kingdome. The Church of Christ at first, when the bloud of Christ was yet warme, was at unitie within it selfe, and all with one accord praysing and serving God, and then it flourished ex­ceedingly. The Church was then like a pure Virgin attended [Page 7] with all the graces of Gods Spirit as with so many Hand-maides. But afterwards when it fell into divisions it lost her Virginity, and Hegesip. ex Eu­seb.all her hand-maids forsook her. For this is true both in Philo­sophy and in Divinitie, Omne divisible est corruptibile: What­soever is divisible, is corruptible. And the like I say of concord, love and friendship, which are nothing else but unitie in affection: These are the glew that soders; these are the nerves and sinewes that joyne a Kingdome together. And therefore the Apostle saith, Above all things put on love which is the bond of perfection: it is a Col. 3. 16.bond to joyne Kingdomes, and Cities, and Families together. And therefore, whatsoever breakes this bond of Kingdomes in pieces, must needs devoure and destroy Kingdomes. But divisions doe this. For they are like a Caterpiller to devoure all peace, unitie, love, friendship, and concord, which are the great supporters of Kingdomes. They are like unto the great Plague of the Locusts that devoured all the greene things in the land of Egypt: There Exod. 9.is nothing that is good in a Nation, nothing that is greene and flourishing in a Nation, but division and contention will destroy it. And therefore divisions must needs be destructive to Kingdomes. This is the first Reason: and then

Reason 2. Why Divisi­ons are so de­structive to Kingdomes, because they open a doore to all misery. 1. They let in confusion. Secondly: As divisions take away all those things that are the Buttresses to uphold a Nation: So on the other side, they open a doore to all kinds of misery; they bring in myriads of evils into a Kingdome: They are like unto Pandora's box, which when it was once opened, out flied all kind of sicknesses and diseases: As for example:

First, Where intestine divisions dwell, there dwels strife and envie; and where envie and strife is, there is confusion and every evill worke, I am. 3. 16.

2. They let in a foraine enemie. Secondly, Divisions open a doore to let in a foraine enemie: and it is a free and miraculous mercy that God hath kept out the French, and the Spaniard, and the Danes from invading Eng­land in these times of our divisions.

3. They disen­able us to resist a foraine enemy. And then thirdly, Divisions weaken a Kingdome, and make it unable to resist a foraine enemie, if he should come in: for divide a Citie, and so many divisions you make, so much you take away from the strength of that Citie. Let five men joyne together to beare a burden, and they will beare it with ease: but if three of [Page 8] those five shall divide from the other two, the burden will sinke the other two. Vis Ʋnita fortior, strength conjoyned is a great deale stronger; strength divided is weakened; Counsels divided are weakened; men divided are weakened: But then

4. They set a Kingdome a­gainst it selfe. Fourthly, and especially, Divisions set a Kingdome against it selfe, so sayes my Text, Every Kingdome divided against it selfe: Divisions make the father to fight against the child▪ and the child to fight against the Father: Divisions set the husband against the wife, and the wife against the husband: Divisions make us to be our own hangmen, our owne executioners. Divisions make us Viper like to eat out the bowels one of another. Divisions make us to sheath our swords in our owne bowels. As God caused the Midianites to de­stroy one another: so these Divisions set a Kingdome against it selfe; they set a man against himselfe; a Citie against it selfe, to destroy it selfe,: In a word, that I may expresse all misery in one They bring in Civill warres.phrase: Divisions bring in Civill warres, which of all warres are most uncivill. There are three Iron whips with which God doth whip man-kind, when it grows monstrous in iniquitie; the Plague, Sword and Famine, which Tertullian cals Tonsur as inso­lentis humani generis, The loppings and prunings of Man-kind when they grow ranke in iniquitie. Of those three plagues Warre is the greatest. And therefore when the Prophet put David to his Tri­lemma, he chose the Plague, rather then the Sword, or Famine, and beseecheth with great earnestnesse: Let me not fall into the hands of man. Of all judgements Warre is the greatest, which for the most part is attended with Famine and Plague. But of all warres no warre so mischievous as Civill warre, for these Reasons.

Civill warres are the worst of warres, for foure Reasons. First, Because there is no warre so unnatur all as Civill warre: for in Civill warre, the father fights against the child, and the friend against the friend, and the brother against the brother.

Secondly, There is no warre so cruell as Civill warre: and therefore you shall observe, that the Hagarens, and the Ammo­nites, and the Moabites, and the Edomites, were the greatest e­nemies that the people of Israel had: Now these were of the kin­dred Odia proxi­morum sunt cerrima.of the people of Israel; The hatred of brethren is most bitter when they fall out: You have an example of this in the 20. of Iudg. 48. The people of Israel, they went to fight against their bre­thren, and when they had conquered them they did not onely kill [Page 9] every man they met withall, but they kild every beast that they met withall, and they kild every thing that came to hand: It is a strange expression, to shew the crueltie of Civill warre: and you know how the bloud-thirstie Cavalieres, at Oxford, doe hunger and thirst to drinke Cups full of the bloud of the Round­heads (as they call us).

Thirdly, These warres, they are most treacherous; no warre so treacherous as Civill warre, for there will alwaies be false bre­thren, that will labour to betray their brethren into the hands of the enemie, for it is a warre amongst Brethren; and these are the times wherein we may take up the complaint of Ieremy, Ier. 9. 2, 3, 4, 5. and wherein we had need follow the example of Mica. 7. 5, 6.

Fourthly, and lastly, these wars of all wars are most uncomfort­able. And therefore you shall read that when the people of Israel had overcome the Beniamites, in stead of rejoycing for the victory, they all fell a weeping because of their brethren that were slaine, Iudg. 21. 2.

These are the Reasons why Civill warres are the worst of wars. But of all Civill wars that ever were, none so wicked, none so mischievous as the Civill warres of England. Of all the arrowes that are in the quiver of Gods iudgements, there is no arrow so sharpe, so keene, as this arrow that God now shoots out against England. For there is a Generation of men risen up amongst us that fight against the Parliament whom they themselves did choose, and intrust with their lawes, liberties, and religion. Men that fight against a Reformation: That fight themselves into Po­pery, Slavery, and Beggery. That joyne with the Papists of Eng­land, and Popish Rebels of Ireland to fight (as they say) for the Protestant Religion. That fight for their Liberties against the Par­liament, the great and onely Conservator of their Liberties. That call God to record that they intend nothing but the preservation of the Protestant Religion, and of the liberties of the people, and yet endeavour by all treachery and bloudy ways to subvert Religion and Liberties. That God should suffer such multitudes of men to be so farre drunke with error, and to be so farre blinded with pre­judice, this is a judgement of all judgements most superlative.

[Page 10] Now all these are the fruits of our divisions, and therefore certainely, Iesus Christ might well say, or if Christ had not said it, our owne experience would have taught us the truth of this Text: Every Kingdome divided against it selfe is brought to desolation, and every house, and every citie divided against it selfe shall not stand. This is all that I shall say for the explication of the Doctrine.

But now (through the blessing of God) I shall come to the Application.

Ʋse 1. If intrinsecall divisions he so destructive to the Kingdome, let us weepe and mourne before the Lord this day, at the considera­tion of the sad condition that England is in at this present. This day is a day of weeping and mourning: And I shall present a sub­ject before you that will move you to teares if there be any bowels of compassion in you, and to say as Ieremie 14. 17. Let mine eyes runne downe with teares night and day, and let them not cease, for the virgin daughter of my people is broken with a great breach, with a very grievous blow. And if a tender and dutifull child cannot without great mourning and lamentation behold his Mother rent and torne in pieces by wild Beasts; surely it will be most unnaturall in us who are the sonnes and daughters of Eng­land, to heare of the divisions and distractions of England with dry eyes, and hard hearts. It is reported of Cato, that from the time that the Civill warres began in Rome betweene Caesar and Pompey, he was never seene to laugh, or to wash his face, or to shave his beard, or cut his haire. This example will rise up in judgement against many of us who are so unaffected and insensible of the great and unexpressible calamities of poore England, once a pleasant Para­dise, but now a howling wildernesse.

If Divisions destroy a Nation, it is a miracle of mercy that Eng­land is yet a Nation: for our divisions are multiplied exceeding­ly. Our times run all upon divisions, and subdivisions. We may say of England, as Austin of Africa, That it is divided in minutula frustula, it is crumbled into very little little pieces. I will bring them all into two heads.

• 1. Our Divisions from God.
• 2. Our Divisions one from another.

[Page 11] First, Our Divisions from God, by our most grievous sinnes and A Catalogue of the divisions of England, and what cause to mourne for them. 1. Our Divi­sions from God. iniquities. For as smoake driveth Bees out of their Hives, so doth sinne drive God away from a Kingdome. And there is nothing that makes God forsake a Kingdome but sinne. Isaiah 59. 2. Your ini­quities have separated between you and your God, and your sins have hid his face from you, that he will not heare. Now there is no Nation under heaven, that hath divided it selfe more from God by sinne then England hath. There was a time when the Parliament of England made a whip with six strings to whip many godly people to death. This was in H. the eighths dayes. There was a time when the Parliament of England did solemnly upon their knees abiure the Gospell, and desire reconciliation with Antichrist. This was done in Q. Maries dayes; after which followed the bloody persecution by the Lawes then established. And though these Lawes were after­wards repealed▪ yet how often have we Apostatized from God since that time? And even at this very day, though there be much talke of Reformation; yet (alas) there was never lesse practise of Reformation. Our Churches indeed are Reformed, but our hearts and lives are no whit Reformed. Our high altars are taken down, but our high mindes are not taken down. The worship of God is purer, but the worshippers are as impure as ever. We have no bowing to the name of Jesus, no bowing to Altars, Images, and Crucifixes. There is lesse knee-Idolatry; but I feare me, we have as much heart-Idola­try as ever, as much Covetousnesse, as much trusting to an Arme of flesh as ever. And though our Idolatry be lesse, yet Adulteries, and Fornications, were never more, I cannot say punished, but I must rather say, Never more committed, and never lesse punished. Doe not men boast of their adulteries, and yet escape unpunished? It is a mercy of God, that scandalous Ministers are thrust out of their livings. But I beseech you tell me, Is there a Law to punish a scan­dalous Minister; and is there no Law to punish a scandalous Gentle­man, and a Lord also if he grow scandalous? Shall the Cheap-side Crosse be taken down (wherein you have done well;) and shall your Cheapside iniquities, your Cheapside adulteries yet remaine? It is a mercy, that we are freed from the tyranny and crueltie of the High Commission, and Star-chamber. But I am sure, there is as much complaint; I doe not say, as iust complaint; but as much com­plaint, of oppression and iniustice in the Parliament-Committees in [Page 12] the Counties; as ever there was of the Star-chamber, or High Com­mission.

We live in times wherein there was never more iudging of o­thers, and never lesse iudging of our selves. We live in the sadest dayes that ever England saw, and yet what aboundance of pride is there in apparell? what lustfull fashions, even in these bloody dayes? what securitie in sinne, even whilest the Ship of the Kingdome is sinking? What deadnesse of heart? What coldnesse and formality in Gods worship? What unthankfulnesse? what unfruitfulnesse, &c. Indeed here is much fasting, but little weeping. Never more murmuring, more censuring, & never lesse reforming, then in these dayes, even in these dayes of Reformation. And shall we not weep bitterly before the Lord this day for these sinnes? These are the sinnes that divide a Nation from God. And if God once forsake a Nation, it is left in a desperate condition. For as the Trojans when they lost their Palladium, were presently vanquished: so when a Nation hath lost Gods favour, it sinks into ruine irrecover­ably and presently.

2. For our di­visions one from another. But secondly, Let us mourne this day also for our Divisions one from another; and first for our State-divisions, and then for our Church-divisions.

1. For the di­visions of the Common­wealth. First, Let us mourne for the Divisions of the Commonwealth. Is it not a sad thing to see the Head rent from the Members; and that that Head that should be a preserver of the Body, is now, by ill counsell, a destroyer of his Body? that, that Head, that should be like a head of gold, is now, through ill counsell, made a head of iron, to crush its own body in pieces? Oh! let us mourne for this, this day.

And then let us mourne for the rent that is amongst the Mem­bers. Is if not a sad thing to see the Members rent and torne one from the other? Nobleman against Nobleman, Gentleman against Gentleman, Citizen against Citizen; Father against Sonne, and Sonne against Father, &c. And that which England never saw till this day, A pretended Oxford Parliament, against a true West­minster Parliament?

And especially, Let us bemoane, and bewaile the Divisions that are amongst our selves here at home: That we that are all ingaged in the same Cause, and in the same Covenant, and that are under [Page 13] the same condemnation, under the unjust charge of Rebellion, that there should be such differences, and such divisions amongst us, even amongst us, whose heart doth not bleed to thinke of it? That though Hannibal ad portas, yet the Senators of Rome should be at difference amongst themselves; the Lords should divide from the Commons, and the Commons from the Lords, whilest the enemy is seeking to destroy both Lords and Commons?

2. Divisions in the Church. But above all, let us bemoane the Divisions that are in the Church about matters of Religion. For Eus. de vita Constantini. Dissensiones in Ecclesia sunt horribiliores & perniciosiore▪ quovis bello Ci­vill. Constantine saith well, That the dissentions of the Church are more terrible and more per­nicious then any Civill warre. And these are exceedingly increased amongst us especially in the famous Citie of London. One saith, I am of Paul; another saith, I am of Apollos; a third saith, I am of Cephas. Some are Antinomians, that is, Patrons of free vice, un­der the maske of free grace. Some are Anabaptists, that say, That the condition of an Infant of a beleeving Parent, is as sad and mi­serable as the condition of an Infant of a Turke or Infidell: and one of them was not ashamed to say, That it is as lawfull to Bap­tize a Cat or a Dog, as an Infant of a Christian Parent. Some are Brownists, that say, That all our Ministery is Antichristian, and our Worship, and Churches Antichristian. Some are of no Church at all, beleeving all Churches to be falsely constituted, and there­fore refuse to joyne with any Church in the worship of God, and waite till God raise up Apostles to plant new Churches. Some beleeve that the Soule dyeth with the body, and that both shall rise againe at the last day. Others begin to say, they beleeve that the Soule is mortall, as well as the Body, and that there is no Resurrecti­on, neither of Soule or Body. Some plead for an illimited tolera­tion of all Religions. It would see me a wonder, if I should reckon how many separated Congregations, or rather Segregations there are in the Citie: What Churches against Churches, &c. But I forbeare. The Lord knows, that I mention these things with a sad heart, and that I doe not hereby intend to exasperate your Lordships against the persons that hold these opinions, above what the Word of God doth clearely require at your hands; or to unco­ver any nakednesse of our Deare Mother that was unknown before, but onely to present before you our sad and miserable condition; that thereby you may be quickned unto prayer, stirred up to hu­miliation [Page 15] in a day of Fasting and Weeping, and also provoked to use all Scripture helps for the suppression of these distractions.

The mischiefes that Church divisions [...]. For great and wonderfull are the mischiefes that proceed from these Church-divisions▪ Give me leave to mention a few of them.

First, Hereby Gods Name is exceedingly dishonoured, and the true Religion ill spoken of. Iulian that cursed Apostate, railes against the Christians in his dayes, and saith of them, That they lived to­gether as so many Dogs and Beares, rending and tearing one another: and addes, Who then would be so simple as to become a Chri­stian? The very Heathen in their Interludes scoffed at the divi­sions that were amongst the Christians (as the Histories of the Primitive times informe us) to the great disgrace of Christian Religion. And I wish this might not also be verified of our dayes.

Secondly, Hereby the happy Reformation that all good people expect and long for, is much hindered. For as the building of Babel was hindered by the confusion of Tongues, so is the building of Sion also. For every man drives his owne p ivate way of Refor­mation, and strives to hinder all other wayes that are opposite to his way. It is with us in England, as it was with the Suiters in Plutarch, who because they could not all of them obtaine the Virgin they sued for, agreed to cut her in pieces, and every one to take a bit of her. We are all Suiters for a Reformation, and because we cannot get such a one as may please every man, hence come our Divisions; by which what doe we else but agree together to cut the Kingdome in pieces and every man to take his morsell? E­piphanius Epiphan. heres. [...]8.tels a sad story of Meletius, and Peter Bishop of Alex­andria, both confessors of the Christian faith, both of them con­demned ad metalla, for their profession, who upon a small diffe­rence fell into so great a Schisme, that they drew a partition be­tweene each other in the Prison, and would not held communion in the same worship of Christ, for which notwithstanding they joyntly suffered; which dissention of theirs did cause such a rent and sect in the members of the Church, that it did more hurt then any persecution of the enemie. Iust so is our condition: For we are here in London, and in the Associated Counties, shut up as in a Prison, (for we dare not travell beyond our line) and whilest [Page 14] we are in prison we draw partitions one from another, and sepa­rate from one another, whilest we are all suffering for the same cause. And this hinders Reformation more then all that the ene­mie can doe to obstruct it.

Thirdly, Hereby the good cause we fight for is exceedingly dispa­raged. For doe we not heare the enemie boasting and saying, These are the men that cry downe Prelacy: you see they can agree in nothing but in Anarchie and confusion! Are there not many that beginne to grow weary of these warres, and cold in the prose­cution of the Parliaments most just cause, even for this very rea­son, because they know not amongst so many Religions (as they call them) for what Religion they fight?

Fourthly, Hereby the enemie is much encouraged. His hope of conquering is built upon our Divisions. And therefore he doth as Medea did, who when she fled a way with Iason, and was pursued by her father, tooke her brother Absyrtus, and cut him in pieces, and scattered him in the way that she fled in, that so her father might be busied in taking up the scattered pieces of his sonne, and she in the meane time flie securely a way. Even so doe our ene­mies labour to cut us in pieces by our divisions, (for the enemie hath a chiefe stroke in our divisions) that they in the meane time may securely study our ruine, while we are gathering up our divi­ded parties.

Fifthly, Hereby the hearts of people are mightily distracted, many are hindered from conversion, and even the godly themselves have lost much of the power of godlinesse in their lives. I say, The hearts of people mightily disturbed, while one Minister preacheth one thing as a truth of the Gospel, and another Mini­ster preacheth the quite contrary with as much confidence as the former. And thus, as Optatus saith, Inter licet tuum & non licet meum nutant & remigant animae Christianorum. While one Mi­nister saith I, and another saith No, the common peoples minds are mightily distracted. And many also are hindred from conversion. For who will venture into a ship that is tossed with contrary waves, and ready to sinke? And even the godly themselves are much de­cayed in the studie and practise of faith and repentance, and of the power of godlinesse. For all their time is so much taken up with unnecessary disputations, as that they have little leasure to repent, [Page 16] and to study to increase in holinesse. Inter disputandum religio a­mittitur. The truth is, Here is so much dispute about the govern­ment of Christ in our Churches, as that there is little of Christs go­vernment in our hearts or houses. So much dispute about the ga­thering of Churches, as that there were never fewer gathered really to the Church then in these our dayes.

Sixthly, By these divisions godly Ministers are mightily discou­raged: in so much as there are many that grow weary of their standings in Gods Church, and beginne to thinke of leaving their places, and of going to live in private, and to shut themselves up in their Studies, (as Luther was once counselled) and to cry, Do­mine miserere nostri.

Seventhly, Hereby a doore is opened to all kind of Atheisme: For doe not our profane men begin to say, We know not of what Re­ligion to be, and therefore we will be of no Religion. If we hold of such, others will condemne us, and if we hold of them, others also will condemne us; and therefore we will rather stand Neu­ters, and professe no Religion at all?

Eighthly, Hereby God is necessitated to prolong our warres: For all the bloud-thirstie Cavaliers are but as so many Shepherds dogs sent out by God to gather his sheep together. Gods people are now as sheepe scattered one from the other to the reproach of Religion, and dishonour of God; and God hath sent the enemy as his dog to call them all together, and till this be fully accom­plished these dogs will not be taken off.

Ninthly, These divisions open a wide doore to the utter ruine and destruction of the Kingdome. For they bring in deadly hatred above the hatred that is caused by Civill dissentions; even such a hatred that bursteth asunder the very bonds of nature it selfe, as Christ foretels, Ioh. 16. 2. They shall kill you, and thinke they doe therein God good service. What abominable hatred was there be­tween the Iew and the Samaritane; in so much as that the Wo­man of Samaria wondered that Christ would aske a little wa­ter of her that was a Samaritane? From this hatred followeth, Excommunications, Anathematizations, &c. And from thence to fire and fagot, and to as exquisite torments as the wit or malice of men could invent. Witnesse the tenne Persecutions. Witnesse the Spanish Inquisition. Witnesse the Parisian Massacre of the [Page 17] Protestants upon Bartholomew Eve. Witnesse Queene Maries bloudy dayes. Witnesse the Divisions of the Greeke Churches betweene the [...] and [...], and divers others of that kind (Pezelius reckons tenne) which divisions first brought Pezel. mollisi [...] hystor.in the Saracens, and afterwards the Turks, who are the great scourge of Christendome to this day. These and many more are the mischiefes that arise from our divisions about matters of Re­ligion.

And therefore if there be any bowels of compassion in us to­wards a poore bleeding, dying Kingdome, let us weepe before the Lord this day; and wish that our heads were fountaines, that we might mourne continually for the Virgin daughter of Eng­land. Let there be great thoughts of heart for the divisions of our Reuben. It is reported of certaine young debauched Gentlemen that D^r. Stoughtons Sermons.were swaggering in a Taverne in the Market-place, while the Citie wherein they dwelt was in great calamitie; and one of them putting his head crowned with a garland out of the window, was espied by the Magistrates of that Citie, whom when they saw, they caused him to be beheaded because he was so insensible of the publique danger. A famous Story for our Times. The Lord make us more apprehen­sive of Englands miseries in a spirituall way.

And let us also this day admire the mercy of God that we are not yet consumed notwithstanding our manifold divisions. And let us expect certaine ruine and destruction, if these divisions con­tinue. The word of Christ must be true. A Kingdome divided a­gainst it selfe cannot stand. England is tottering, and it will fall if these divisions last; and the fall thereof will be great. And there­fore let us prepare for desolation, and provide an Arke of safety for our selves by faith in Iesus Christ: a Kingdome that cannot be shaken; an house made without hands, eternall in the heavens.

If Divisions be so destructive to Kingdomes, Cities, and Families? This reproveth those that are the Authours and Fomenters of these Divisions that are now amongst us. These are the Incendiaries Ʋse 2.of England. If he that sets one house on fire deserveth hanging, much more they that set a whole Kingdome on fire. If he that murders one man must be put to death, much more he that mur­ders three Kingdomes. Marke them (saith the Apostle, Rom. 16. 17.) that cause divisions and offences contrary to the doctrine which [Page 18] ye have learned, and avoid them. Avoid them as the greatest ene­mies of England. These are like the Salamander that cannot live but in the fire of contention. These are of a Iesuiticall spirit. And no doubt the heads, and hands of the Iesuits are in all our divisions. There are Seven things, saith Solomon, Prov. 6. 16. which are an abomination to the Lord: and the seventh and last, and not the least, is he that soweth discord among brethren; but much more he that soweth discord amongst three Kingdomes. And if it was a signe of the false mother to desire to have the child divided; much more is it a signe of an unnaturall and cruell child to endevour to divide his mother in pieces.

Vse of reprofe of the causers of our divisi­ons. 1. Such as cause divisions be­tweene King and people. More particularly here are two sorts to be reproved.

First, Such as sow divisions betweene the King and his people. That labour to keepe up and to increase the wals of partition betweene them. These are the Sanballats and Tobiah's that tell the King that the Parliament are Rebels, that they seeke his life, and would uncrowne Him and his Posteritie, and bring in Anarchy and con­fusion. These are they that tell the King, (as Rhehum the Chan­cellour, and Shimshai the Scribe wrote to Artaxerxes, concerning Ierusalem, Ezra 4. 12.) that the Citie of London is a rebellious and bad Citie; hurtfull to Kings, and hath alwaies moved sedition, &c. These give the King this Motto, divide et impera. But these are without my reach, and therefore I shall speake no more of them.

2. Such as cause divisions at home. 1. Such as are false-hearted. Secondly, and especially such Incendiaries and fire-brands that kindle the fire of contention amongst our selves at home: and these are of two sorts.

First, Such as are absolutely false-hearted, and have made their peace at Oxford; and are here at Westminster onely to cast in bones of contention, to divide our counsels, and to worke factions a­mongst us. These are men hardened in sinne, and there is little hope of reclaiming them. These build their houses upon the bloud of three Kingdomes. These are the Iudasses of England; and it were just with God to give them the portion of Iudas.

2. Such as are discontented. Secondly, Such as are discontented, though not false-hearted; and through discontent and dislike of the proceedings of Parlia­ment do much hurt, and create many factions amongst us. These discontented persons are like pieces of soft wax, ready to carry [Page 19] any impression that the adverse party shall stampe upon them. These are of three sorts. Three sorts of discontented persons. 1. Such as are discontented out of pride and covetous­nesse.

First, Such as are discontented out of pride and covetousnesse, be­cause they cannot get those places of profit and honour which they expect; and because they have not that credit and repute amongst the people that others have: hereupon they come to dislike the publique proceedings and to make parties and factions. There were many such in the Primitive Church that turned Heretiques, because they could not obtaine the preferment they stood for. These men seeke themselves and not the publique. These are not Common-wealths men, but Private-wealths men: These seeke their owne belly, and because they cannot have a Cabbin so richly furnished as they desire, therefore they endevour to drown the ship wherein their cabbin is. These are like those that will set an house on fire to rost an [...]gge. Marke what the Apostle saith of these, Rom. 16. 18. They that are such serve not our Lord Iesus Christ, but their owne belly; and by good words and faire speeches deceive the hearts of the simple.

2. Such as are discontented out of a blind zeale. A second sort are such as are discontented out of a blind zeale; such as differ from us in opinion, and because they begin to per­ceive, that if matters of Religion were once settled, their wayes of worshipping God would be discountenanced, therefore they la­bour to put all things into confusion, and to hinder a settlement as much as they can; that so in the meane time, their numbers may increase. For as Toads and Serpents grow in darke and dirtie sellars, so doe Sects, Errors, and Heresies grow in times of distraction and confusion. These are the men that desire to fish in troubled waters, because they can catch most fish in troubled waters. These are like un­to Sanballat and Tobiah, &c. who foresaw that if the Temple were once rebuilt, that then their way of worship upon Mount Geri­zin would be contemned, and therefore they laboured to cast bitter aspersions upon the workmen, they laid heavy things to their charge, and used all kinds of Policy to obstruct the Temple-worke they had in hand. Iust so doe these men cast bitter aspersions upon the As­sembly of Ministers, and upon every Parliament man that oppo­seth their way, and labour by all meanes to hinder their proceed­ings; because they foresee that if by their advise, matters of Reli­gion were once established, their wayes and opinions would be presently disgusted. It is very observable, that all the severall Sects [Page 20] amongst us, though they differ one from another, yet they all agree together in their opposition against the Assembly of Ministers as their greatest enemies. Iust as we read in the 83 Psalme, of ten Na­tions, differing one from another in Religion, Place and Customes, Nice. lib. 8. cap. 46. and yet all of them confederating against the people of God. Nice­phorus telles us, that the Meletiani and Ariani, did at first much disagree, not onely in opinions, but in affections; but afterwards when they saw the Orthodoxe party increase so mightily, as that it was likely to swallow both of them up, they joyned together in a firme league to oppose the Orthodox Party (though still dif­fering one from the other) insomuch that in processe of time, the Meletiani were called Ariani, and the Ariani, Meletiani. So also Lib. 12. cap. 8.in Africa. The Rogatianist, Maximinianists, and Donatists joyned together as Sampsons Foxes not in one Opinion, but in a league of friendship for a while, that they might make up the greater num­ber against the Orthodox Party. And is not this the practise of our times? Doe not Anabaptists, Brownists, Antinomians, agree together in opposing the Assembly of Ministers, and in Indepen­dency from all superiour Ecclesiasticall Government, without the bounds of a particular Congregation.

Such as are discontented by way of re­venge. A third sort are such as are discontented, and thereupon disturbe our Peace by way of revenge; that lye under Iealousies and Suspiti­ons (whether just or unjust I dispute not) and cannot regaine their credit, and therefore labour to cast a blame upon all others, and bring as many as they can into the same condemnation with them­selves. Iust like the Foxe in the Fable, that had his taile cut off, and therefore perswaded all other Foxes to cut off their tailes, telling them it was an uncomely thing for a Foxe to have a taile. Even so doe these men. Because they lye under suspicion themselves, therefore they would perswade others also, that they are under the like suspition, that thereby they might make them discontented, as they themselves are. And thereby the building of the Temple is much hindred, publique affaires disturbed, and the poore Ship of Eng­land ready to sinke under the burden.

Now all these sorts of men are sharply to be reproved, every man according to his degree of guiltinesse. These are the Devils Agents. For it is the proper worke of the Devill to divide God from men, men from God, and one man from another. And as it is a [Page 21] worke of the Devill, so it will bring us to the Devill, if we repent not of it.

Vse 3. If Divisions be so fatall and destructure to Kingdomes, Cities, and Families. Oh let us all be intreated according to our severall places, to contribute what help we can possible to the healing of our Divisions, and to the bringing in Peace, Love, Ʋnitie and Con­cord amongst us. Oh that God would make me his instrument this day, to raise up your hearts to the obedience of this duty.

Exhortations to unitie and peace. And first with the Kings Majestie. First, Let us labour to be at Peace with the Kings Maiesty, as farre as is possible, and may be obtained, salvâ conscientiâ. Let us not onely pray for Peace, but follow after Peace, and if it flies from us, let us pursue it. I remember what I have read of Calvin, that he should say; That he would willingly travell over many Seas, to see one Ʋniforme draught of Religion, wherein all Protestants might agree. And who would not willingly sacrifice up his life to the fire to see King and Parliament throughly agreed? To see a Holy, Safe, and well-grounded Peace made? I say, a Holy well▪grounded Peace. For there are some amongst us, that are like the Gadarens, that pre­ferre their Hogs before Christ and his Cause; that wish more for the settlement of their Trading, then of their Religion. These are Swines not Christians. There are others as bad that desire a Peace upon any termes, though with the losse of Libertie and Religi­on. Iust like the Israelites, that would needs have Quailes. But while the meat was yet in their mouthes, the wrath of God came upon them. He that desires Peace without respect to Religion, the plague of God will goe along with that Peace. There is a double Peace.

A double Peace. 1. A treache­rous Peace. First, A treacherous Peace. Such as shall betray us into Popery, Tyranny, and slavery; Such as was made with the Protestants in France, a London▪massacring Peace. Such as the Israelites made with the Cananites, which was a perpetuall thorne and snare unto them. Such as Ahab made with Benhadad. This is a Land-devour­ing, and a Religion-destroying Peace. This is to betray Christ as Iudas did with a kisse of Peace.

2. A holy and safe Peace. Secondly, A holy, safe, well-grounded Peace. And Cursed is the man that is an enemy to such a Peace. My prayer is; That God would make our King a Melchisedeck, who was King of Righte­ousnesse, and King of Peace. That Righteousnesse and Peace may [Page 22] kisse each other in his dayes. That this may be added upon the Kings Coine. Henricus Rosas, Regna Jacobus, Populum Carolus. And here let me crave leave humbly to beseech your Lordships, that in this Treatie that is shortly to begin, you would make Reli­gion your Iewell, and Peace as your golden ring, on which it may be put. To make Peace your boxe of Alablaster. And Reformation the precious oyntment within it. To make Peace as the gold, and Religion as the Temple that sanctifieth the Gold. Happy is the peo­ple that is in such a case. Happy England if once it comes to sing the Angels Song. Glory be to God on high, in earth Peace.

And yet let me forewarne you also, not to trust too much to Treaties, and overtures of Peace, David had a sonne whose name he called Absolom, which in Hebrew signifieth a Father of Peace▪ David promised to himselfe great felicitie in that childe. But he proved a Father of warre and misery to his Father. Say not. This Treatie will be an Absolom, for feare it prove an Absolom in a con­trary sense as Absolom himselfe did. It is very fatall, that in the midst of our Treaties, there have alwayes been great Plots to de­stroy us, as we see verified at this day.

2. One with another. Secondly, But that which I especially ayme at this day, is to perswade you that are here present, to be at peace and unitie a­mongst your selves, and to ioyne together against the Common enemy. But most of all you that are Earles, Lords, and Gentlemen of ranke and qualitie. For the greater the persons are that disagree, the more is the hurt that is done by their disagreement. As in a House, if the Master and Mistresse agree the house will stand and subsist, though the inferiour servants fall out one with the other. So if the Lords and Commons unite together the Citie and Kingdome will stand, though there should be many divisions amongst the Common people. And therefore it is your dutie above others (Right Honourable) to follow after those things that make for [...].Peace, Vnitie and Con­cord, to be ambitious of Peace as you are exhorted, 1 Thess. 4. 11. to speake the truth in love. [...]. Eph. 4. 15. and to love in the truth. [...].2 Epist. of Iohn vers 2.

Now that your hearts and affections may be fully wrought up, to make it your chiefe designe to practise this dutie. I shall use these ensuing Motives and Arguments.

First, Consider how Pathetically and Emphatically, the holy [Page 23] Apostle perswades all Gods people to the practise of this dutie. I Motives and Arguments to perswade us to study unitie and peace. will name but two Texts. 1 Cor. 1. 10. Now I beseech you brethren, by the name of our Lord Iesus Christ, that ye all speake the same thing, and that there be no divisions among you, but that ye be per­fectly ioyned together in the same minde, and in the same iudgement, Phil. 2. 1, 2. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mer­cies; fulfill ye my ioy, that ye be like minded having the same love, being of one accord, of one minde, &c.

Secondly, Consider what excellent Arguments the Apostle useth, Ephes. 4. 3, 4, 5, 6. Endevouring to keepe the unitie of the spi­rit in the bond of peace. There is one body, and one spirit, even as you are called in one hope of your calling. One Lord, one faith, one ba­ptisme, one God, &c. These are omnipotent Arguments. If one God, and one Lord, and one body, &c. Shall not his children be one? And afterwards, vers. 11, 12, 13. the Apostle tels us. That when Christ ascended up to Heaven, he gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and Teachers for the perfecting of the Saints, &c. Till we all come to the unitie of the faith, &c. Christs intendment in appointing a Ministery in his Church was not onely to bring his people to veritie, but also to the unitie of the faith. This is the great worke of a Minister, to bring his people to unitie as well as veritie.

Thirdly, Consider what a horrible sinne it is to divide one from another, and to be at hatred and variance one with another. This is a worke of the flesh, Gal. 5. 19, 20, 21. where it is observable that the Apostle reckons up seven synonymicall expressions to set out the greatnesse of this sin. The works of the flesh are hatred, variance, emulation, wrath, strife, sedition, envyings; of the which I told you before, as I have also told you in time past, that they which doe such things shall not inherit the kingdome of God. This sin alone unrepented on will shut a man out of heaven. Therefore it is said, Revel. 22. 15. without are dogs. This sinne alone makes thee unsit to come to the Sacrament, Mat. 5. 23. This sinne alone makes God ab­horre our Fasting-dayes, Isa. 58. 4. Behold, ye fast for strife and debate, &c. This sinne alone turnes our prayers into curses: For when thou prayest unto God, Forgive us our trespasses, as we for­give them that trespas against us, if thou beest in malice and hatred [Page 24] with thy brother, thou prayest unto God not to forgive thee thy trespasses. Notable is the speech of Cyprian, Peius est seindere Ecclesiam quam sacrificare Idolo, Schisme in the Church is a greater sinne then Idolatry. Austin saith, it is a greater sinne then heresie. And this (saith he) God himselfe declared when he punished Corah and his company that were Schismatiques with a greater punishment then ever he punished Idolaters or Heretiques: Quis iam dubitaverit hoc esse scelaratius commissum, quod est gravius vindicatum.

Fourthly, Consider the wofull mischiefes that are brought into Church and State by these our divisions. If all the Iesuites in the Christian world; If all the Devils in hell should joyne together, to devise a way to undoe the Parliament, and the good Cause they manage, they could not invent a readier way then by dividing you one from another at this time. This makes you to fight against your selves, to murder your selves; your Cause, your Religion, and to murder all that adhere unto you. Hereby God is dishonou­red, Reformation hindered, Religion discredited, the good Cause disliked, the Enemie strengthened; You are weakened, your Counsels disturbed, the Warre prolonged, the Power of godli­nesse abated, &c. as hath beene formerly mentioned. Hereby we are all tantum non, destroyed, and destroyed we must be if our breaches be not made up. For if we bite and devoure one another, we shall be consumed one of another, Gal. 5. 15. Famous is the Story Liv. Decad. 1.of Menenius Agrippa, who, when the people of Rome had divided themselver from the Senate of Rome, came to the people and told them an Apologue of the members of the body, how they did once conspire together against the belly, because that the belly did live idlely, & devoure all the meat that the hands did work forand feet walke for, &c. And therefore they agreed together to starve the belly. The hands refused to work for to feed it; the mouth re­fused to take in meat; the feet refused to goe to fetch it, &c. But within a very little while the members of the body saw their er­rour: for the feet began to grow feeble and unable to walke; the hands grew weake; the whole man sick: and then they under­stood that the belly was not idle; but that it conveyed the nourish­ment it received to every part of the body: and hereupon they all agreed to joyne together to provide for the belly as well as for [Page 25] themselves. This Fable reconciled the people, and Senators of Rome. This Fable teacheth us, That divisions in the body naturall, and so also in the body politique, are ruinating and destructive to the body.

And the truth is, All the hope the enemy hath, is in our divisi­ons; herein he boasteth, and glorieth: There is nothing that strengthens their designes at Oxford so much: nothing that puts so much courage and resolution into the hearts of our Adversaries, as the Divisions that are amongst us.

This is the argument Melancton used to perswade the divided Protestants of his time to peace and unity; and he illustrateth his argument by a notable parable of the Wolves and the Dogs, who were marching on-ward to fight one against another. The Wolves that they might know the strength of their adversary, sent forth a Master-Wolfe as their Scout: The Scout returnes and tels the Wolves, That indeed the Dogs were more in number, but yet they should not be discouraged: For he observed, That the Dogs were not one like another; a few mastives there were; but the most were little curres, which could onely barke but not bite, and would be afraid of their owne shadow. Another thing also he observed which should much encourage them, and that was, That the Dogs did march as if they were more offended with themselves then with us; not keeping their ranks, but grinning, and snarling, and biting; and sometimes tearing each other, as if they would save us a labour. And therefore let us march on resolutely, for our ene­mies, are their owne enemies; enemies to themselves, and their owne peace; they bite and devoure each other, and therefore we shall certainly devoure them. I need not make any Application of this Parable. There is nothing that more heartens our enemies, and disheartens our friends, then our Divisions.

Fourthly, Consider the great happinesse that would accrue to Church and State, if we were united together against the Common Enemy. If all the Saints upon earth, and Angels in heaven should study to find out a way to save England from ruine, they could not find out a readier way, then by uniting us together at this time. England is an Iland divided from all the world; and if it were not divided within it selfe, it need not feare all the world. If London were as a City at unity within it selfe, what could de­stroy [Page 26] it? Did we all doe as the Israelites did, Iudg. 20. 8. They all arose as one man, &c. and as Ioshua 23. 12. how quickly would these wars (through Gods blessing) be at end? What an honour would it be to the Cause we fight for; to the Reformation we pray for; the Religion we professe; to the God we worship, if we did with united strength pursue these things? How should we support and helpe one another, et portantem portare, as the Cranes do one another in the manner of their flying. I must not here forget to mind you of that known story of Scillurus that had eighty sonnes, and when he was dying he called them all before him, and presented them with a bundle of speares, and bad them try whether they could breake that bundle; and they tryed, but were not able. Afterwards he puls out one javelin out of the bundle, and bade them break that, which they easily did; and so a second, and a third, till they had broken them all. Intimating there­by, that unity in Families, and compacted strength is the bond that preserves the whole Family; and wheresoever this bond is bro­ken, that Family is quickly destroyed. The like story doth Salust tell of one Micypsa, who when he was dying called his sonnes and caused them to write this sentence in Golden letters: Con­cordiâ parvae res crescunt, discordiâ magnae dilabuntur. Oh that God would give us hearts to spiritualize these stories!

Fifthly, Consider the late Nationall Covenant you have taken, wherein you have lifted up your hands to the most High God, and have sworne to study unitie and conformitie in Religion, &c. And to endeavour according to your places, to extirpate Heresie, Schisme, &c. I know not how it is come to passe, but sure I am, our divisions are greater since we took this Covenant then before. And sure I am that God will call us to a strict account for this grie­vous sinne of Periurie. And if ever England perish by these wars, this shall be Englands Motto: Here lyeth a Nation that hath bro­ken Covenant with God, and therefore is this great evill come upon her. And therefore I beseech you, be mindfull of your Covenant; and remember it is not the taking, but the keeping of Covenant that prevailes with God. And if he shall be shut out of heaven that keepes not his promise, though it be to his hurt, Psal. 15. 4. much more he that keeps not his oath, when it is for his good.

Sixthly, Consider further, That our enemies that fight against [Page 27] us agree together: Herod and Pilate are made friends, and joyne together to put Christ to death. The Herodians and the Pharisees, though dissenting one from another, yet both agree against Christ, Mar. 1 [...]. 13. The Herodians were Courtiers, and sought to bring in Tyranny; the Pharisees were popular, and sought to maintaine the peoples liberties; and yet they both joyned together against Christ. thus did the Sadduces and Pharisees also. Thus Act. 17. 18. The Epicures and Stoiques combine against Paul. Shall Iudas conspire with the Pharisees and Sadduces to betray Christ? and shall the Disciples of Christ fall out amongst themselves? Shall Paul and Barnabas divide one from another? God forbid! Shall the Irish Rebels, the Oxford Lords and Gentlemen, the English Papists, and the English Bishops: The Protestants at large, and the seduced people all agree together like Sampsons Foxes with fire­brands at their tayles to burne three Kingdomes? And shall not we agree together to save three Kingdomes? Shall the Lions, Bearee, Tygers, Wolves, Lambes and Sheepe, &c. that were shut up in the Arke, agree together while they were in the Arke? (for we doe not read that they did hurt one another all that while) And shall not we that are shut up here, in London, and in a few associated Counties as in an Arke, agree together to preserve one another from a Deluge of Waters that is drowning us all▪ though we should differ in some few things one from another?

Seventhly, Consider the very Heathen how carefull they have beene to maintaine unitie and peace in times of publique danger, and how carefull to lay aside all private quarrels. I will instance onely in the speech of Aristides to Themistocles. Plutarch tels us, that from their very childhoods they did differ one from the other, and never could agree. But when a common enemy came against them, then Aristides comes by night to Themistocles, and saith unto him, Si sapimus, omissâ tandem iuvenili et inani concertatione, contentionem de servanda Graecia salubrem honestam (que) suscipiamus, &c. Let us leave all youthly contentions, and tend unanimously to the publique good. Oh that this counsell might take impression in the hearts of us Christians at this time.

Eightly, Consider further, how that the very Devils in hell a­gree to promote their owne kingdome. If Satan be divided against Satan (saith Christ) how can his Kngdome stand? And my Text [Page 28] is brought (as I have said) as an argument to prove that Christ did not cast out Devils by the power of Belzebub, because then Satan should be divided against himselfe, and seeke his own ruine which he will never doe. There is peace amongst the Devils in hell. And certainly there cannot be better Musicke to the Divels in hell, then to see the Parliament divided against it selfe; and the City divi­ded against it selfe; and the Godly Ministers divided against them­selves at such a time as this is.

Ninthly, and especially, [...] Lord Iesus Christ who is the Great Peacemaker, who came into the world when all the world was at peace; at whose birth the Angels sang, Glory to God on high, and in earth peace: who when he was dying left a Legasie of peace to his people, and gave his Disciples a New Commande­ment, to love one another: (which was therefore called a New Commandement, because it was inforced with a new example; even the example of Christs love to us) Who when he made that admirable Prayer, Iohn 17. the chiefe part of it was, that God would make his children one, as he and the Father were one. And he gives the reason of it, vers. 21. That the world may beleeve that then hast sent me. The world will not beleeve in Christ when they see Christians disagree. Nothing hinders men from beleeving in Christ more then the differences and divisions of those that doe be­leeve in Christ. It is an excellent observation of Athanasius: That the very manner of Christs death doth preach the Doctrine of Vnitie and love to Christians. For Christ was not sawen asunder as the Prophet Isaiah was. He was not beheaded as Iohn Baptist was. There was not a bone of his broken, nor any whit of his gar­ment rent or torne. And all this to teach Christians (saith he) to be at unitie within themselves. Was not a bone of Christ broken upon the Crosse, and shall all his members breake in pieces now he is in hea­ven? Was his garment kept whole, and shall his body be rent and torne in pieces? This is Pauls Argument to perswade the divided Corinthians to Peace and Vnitie, 1 Cor. 1. 13. Is Christ divided? And why are Christians divided if Christ were not divided? Why doth one say, I am of Paul; another, I am of Apollo; another, I am of Cephas, &c. And therefore if you be Christians live in love and unitie, as the Disciples of Iesus Christ, that so the world may beleeve in Christ.

[Page 29] Oh that these Motives might take deepe rooting in your affe­ctions: And that every one in his place would labour after Peace and Vnitie. That you that are Magistrates and Iustices, would bind your selves to the peace! It is no discredit in this sense to be bound to the peace. You are called Iustices of the Peace, not because you should hold your peace when God would have you to speake; but because it is your dutie to make peace, and to keep peace. Let all godly Ministers preach up the duty of brotherly love, which is quite forgotten amongst most Christians. It is a dutie quite dead and buried; let us labour that it may have a speedy resurrection. The Apostle saith, 1 Thes. 4. 9. As touching brotherly love ye need not that I write unto you &c. But we Ministers, now a dayes, need to write and preach of no duty more then this. And then let all Ministers and people, Pray for the peace of Ierusalem, and give the Lord no rest untill he make England and Ireland, a praise in the earth. Let us pray for peace, and fight for peace, and contribute our money willingly for a peace. For indeed, all our fighting, and all our vast expences, are but as wayes and meanes to a safe and well grounded peace. Let us fight for peace, with peace one towards another. And let us not complaine and murmur at the greatnesse of our contributions; but remember the story of the old covetous Miser that hung himselfe to save charges; and his man comming in unawares and seeing his Master a hanging, cut the rope in pieces and thereby saved his Masters life. The Master being recovered, instead of thanking his man, fell a chiding of him because he cut the rope in pieces, and so did put him to the charges of a new rope: whereas he should rather have untied it, then cut it. This man, you will say, did little deserve to have his life saved. Iust such is our condition. Our cruell enemies are ready to devoure and destroy us. All that the Parliament doth, is to cut the rope in pieces with which they would hang us. And if we be put to more then ordinary charge, let us not grumble at those expences which are the preservation of our lives. That man is unworthy to live, that murmurs to lay out a little money to save his life.

But here I must put in three Caveats, & beseech you in the first place, to remember that when I speake so much for unity, I would also have you to remember that Ʋnum & verum convertuntur. That unity without veriy, is not a true peace, but a conspiracy. Om­nis [Page 30] concordia in veritate. Ʋnity ioyned with falshood is execrable adulterie, saith Cyprian. When unitie and falshood are married together, it is no lawfull marriage, but execrable adultery. If I can­not have peace with men, but I must lose my peace with God; farewell peace with men that I may keep my peace with God. One great reason why we have so little peace upon earth, is be­cause we seek after it more then after the glory of God in heaven.

You will must remember in the second place, that this Ʋnity that we must labour after, must be in a Scripture way. The Primitive Church for Vnity sake, and to prevent Schismes, set up one Pres­byter as a Bishop to rule over the rest with Maiority of power in Iurisdiction and Ordination. But this at best was but a humane in­vention, and it proved an increaser of Schisme and Division. The Papists set up the Pope to preserve unitie: But he is the greatest Apple of strife the Christian world hath. It will be our care to stu­die to promote a unitie in such a way which the Scriptures hold forth, and this will prosper.

You must also remember in the third place, that our unitie, peace, and love, as it must be in the truth, so it must be in truth. It must be cordiall and reall. Oh, that I could once see all Gods people of one lip, as it was before the confusion of Tongues, Gen. 11. 1. That this might be the Motto of Gods people in England: Cor unum, via una, One heart, and one way. That they that shall sing one and the same Song in heaven, may agree in the same way of worship here upon earth. Excellent was that speech of Grynaeus, when he was dying: I am now going (said he) to a place (mean­ing heaven) ubi Lutherus Calvino bene convenit: where Luther and Calvin agree well together. Shall we agree well in heaven, and shall we not agree together upon earth? God forbid. Let us alwaies remember that speech of Ioseph his brethren when they were going home to their Father, Gen 45. 29. See that you fall not out by the way. We are all pilgrims, travelling towards our hea­venly Canaan, to one and the same God and Father. Oh let us not fall out by the way. And let the two Arguments that Abra­ham used to Lot, Gen. 13. 7, 8. mightily prevaile with us, to make us more ambitious of unitie, peace, and concord, then ever yet we have beene. Let there be no strife betweene me and thee, &c. for we [Page 31] are brethren, and the Canaanite is in the Land. These are two gol­den allurements: the Lord make them effectuall! I had almost forgotten Davids Arguments in the 133. Psalme. Behold, how good and how pleasant it is, for brethren to live together in unitie. The word Behold, is prefixt that so the commendation might take the deeper impression. Many things are good which are not pleasant, and many things pleasant, which are not good; but it is both good and pleasant for brethren to dwell together in unitie. It is like Aarons precious oyntment that went downe to the skirts of his gar­ments, &c. It is a communicative mercy that perfumeth whole Kingdomes with blessings. It is like the dew of Hermon, &c. It makes barren Lands fruitfull. It is like the dew upon the mountaines of Sion, where the Lord commanded the blessing, even life for ever­more.

Obiect. 1. Means and helps for the procurement of unity and peace. Answ. But you will say, Here are Motives and Arguments sufficient to perswade any man to the practise of this blessed grace. Let us heare some helps and meanes to procure this great mercy, that so our Divisions may be healed; and peace, unitie, and concord may dwell in our Land.

This is a worke worthy of a God, and none but a God can doe it.

It is with us in England, as it was with the women that went early in the morning to the Sepulchre, and there they found a great stone, and they said, Who shall roll away this stone? for it is ve­ry great. Mar. 16. 3, 4. And behold, there was a great earthquake, for the Angel of the Lord descended from heaven, and came and rolled backe the stone from the doore, and sate upon it. This is our condi­tion. There is a great Mountaine of Division that obstructs the happinesse of England, and that hinders the Lord Christ and his Kingdome from rising out of the grave of superstition. But who now shall roll away this great stone from the doore of the Sepul­chre? I feare it will cost an earth-quake before it be removed. Oh that we had faith to remove Mountaines! Oh that God would send his Angel to roll away this stone! That God would make the Assembly of Ministers his Angels to take away this great Moun­taine, that so there may be a Resurrection of Jesus Christ, and his pure worship in all its glory and beautie even in our dayes! The story of Iehosaphat, 2 Chron. 10. 12. will very well suit with our [Page 32] times: We are in a very great straight as he was; and what he did, and said, will very well be fit us. Let us goe to God by prayer, and say. Oh our God, we have no might against this great company that cometh against us. We have no strength to heale our Divisions in the Church, and in the State, they are so great and so many. We know not what to doe, but our eyes are upon thee. Thou that didst find out a way hid from ages and generations, Col. 1. 26. A way hid from Angels and Archangels, hid within thy selfe, Ephes. 3. 9. To save poore undone, fallen, lost man, even by Iesus Christ. Oh find out a way to reconcile King and Parliament, to unite thy divided people in the truth! Oh blessed Iesu that camest into the world to breake downe the middle wall of partition betweene Iew and Gentile; that art the great Peace-maker, make up our wide and great breaches, and take away the many wals of partition that divide us one from an­other. After this manner we must wrastle with God in prayer, and watch thereunto with all perseverance.

But besides this generall helpe by Prayer; give me leave to name a few other which are more particular.

1. Helpe. First, Let us labour to make our peace with God, and God will make us at peace one with another. Tranquillus Deus tranquillut omnia. If God be at peace with thee, he will make the very stones in the street to be at peace with thee; he will make peace flow downe like a river, and like a mighty streame. When a mans wayes please God, he will even make his enemies to be at peace with him, Prov. 16. 7. You shall finde in Scripture, that when a Church, State, or person divided it selfe from God by sinne, God suffered it as a punishment to be divided from it selfe by faction. Assoone as ever Solomon had forsaken God by Idolatry, God presently divided his Kingdome from him. And God threateneth Ierem. 13. 13. That because his people had forsaken him, that therefore he would fill the Inhabitants of Ierusalem with drunkennesse, and he would dash them one against another, even the fathers and the sonnes toge­ther, he would not pity, &c. You shall find also that when a King and Kingdome returned to God, then they had peace, and flourished in all outward happinesse, 2 Chron▪ 15▪ 3▪ 4, 5, 6, 8, 12, 13, 19. 2 Chron. 17. 3, 5, 6. 10▪ And therefore if ever you would cure Englands distractions to purpose; strike at the root and cause of our divisions. Let us labour to find out all those sinnes that separate between us [Page 33] and God; And when you have found them out, you must not deale with them as the Parliament doth with their prisoners which they take, using them more kindly and courteously then they were used before they were prisoners: nor as David would have his sonne Absolom, concerning whom he gave a strict charge, that they should use him kindly for his sake: but you must doe as the Oxford men doe with our prisoners, use them cruelly. Doe as Ioshua did with the five Kings whom first he kept up close pri­soners in a Cave, and afterwards sent for them, and trod upon their necks, and hung them up before the Lord. Thus must we deale with our sinnes, and then we shall have peace. For as the lines in a circumference that are drawne to the Center, the neerer they are to the Center, the neerer they are one to another: So the neerer any men come to God in similitude and likenesse, the neerer they will be ioyned one to another in unitie and love. For if any may say he loveth God and hateth his brother, he is a lier. For he that loveth not his bro­ther whom he hath seene, how can he love God whom he hath not seene? And this Commandement have we from him, that he that loveth God, love his brother also, 1 Ioh. 4. 20, 21.

Secondly, Take heed of the Land-destroying Opinion of those that plead for an illimited toleration of all Religions, even of Turkisme, Iudaisme, &c. The Lord keepe us from being poison­ed with such an Error! This Text riseth up against it. For it will divide a Kingdome against it selfe. It will rend it into a thousand pieces. It it a Doctrine directly contrary to your late Oath and Co­venant. A Doctrine that overthroweth all Church-Government, bringeth in confusion, and openeth a wide doore unto all irreligion and Atheisms. For at the same doore tha all false religious come in, the true Religion will quickly get out. And if it be as good for a man to live where nothing is lawfull, as where all things are law­full: surely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all.

Thirdly, To heale our Divisions, we must labour to be cloathed with the garment of humility: For onely by pride (saith the Wise­man) cometh contention, Prov. 13. 10. Now there is a double hu­militie we must be cloathed withall; humilitie of iudgement, and humilitie of heart. First, humilitie of iudgement, to thinke that o­thers may know the truth as well as our selves; to have a low [Page 34] esteeme of our owne understanding: For he that thinketh he know­eth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8. 2. And if any man teach otherwise, &c. saith the Apostle, 1 Tim. 6. 3. 9. He is proud knowing nothing, &c. And therefore let us not be wise in our owne eyes, nor leane to our owne understandings, Prov. 3. 5. 4. Secondly, humilitie of heart. An humble heart is a peaceable quiet heart. An humble heart will be sensible of the least sinne, much more of this great sinne to distract and destroy the peace of three Kingdomes by unnecessary disputations.

Fourthly, Labour for grace to contemne the world and all worldly things. For many times divisions arise out of base Covetousnesse. It was the love of the world that divided Demas from Paul. And therefore it is said, 1 Tim. 3. 3. That a Minister must not be gree­die of filthy lucre; and as if that were not sufficient; he addes nor covetous. And therefore if you would live in unitie and peace; Take heed and beware of covetousnesse.

Fifthly, Pray for the spirit of meeknesse, patience, long-sufferance; and for mortified affections. It is one of the Ingredients required in a Minister, that he should be one That is not soone angry, Titus 1. 7. and one that is patient, no striker, no brawler, 1 Tim. 3. 3 Meek­nesse, and Patience, and Mortification, are necessary Ingredients into that Medicine that must cure our divided Kingdome. For an angry man stirreth up strife, and a furious man aboundeth in trans­gressions. Prov. 29. 22. Ʋnmortified affections are the cause of much disturbance in Families and Cities. And therefore Christ saith, Mar. 9. 50. Have salt in your selves, and have peace one with another. This salt is the salt of Mortification. We must labour to have our anger mortified; our love of the world mortified; our pride mortified; and this will be a notable meanes to make us at peace one with another. As in the Old Law, every sacrifice was to be seasoned with salt: So let every man pray for This salt within himselfe to season his unmortified affections, and this will keepe him from putrifying in malice, envie, hatred, &c.

Sixthly, Let all thy private aimes be swallowed up in the publique good. Let the Cause of Iesus Christ and his Church be dearer to thee then thine owne life; and this frame of spirit will exceeding­ly incline thee to all lawfull waies of peace and unitie. Remem­ber Old Ely, and how his heart trembled for the Arke of God, [Page 35] 1 Sam. 4. 13. 18. He trembled not for the thought of his chil­dren, but for the Arke; and assoone as ever mention was made of the taking of the Arke, he fell downe and brake his necke: he was not troubled at the mention of the death of his two sonnes, &c. The like we read of his daughter in law, 1 Sam. 4. 19, 10, 21, 22. The like of Nehemiah who was in great prosperitie himselfe, and yet how was he distressed in spirit for the miseries of Ierusalem, Nehem. 1. 4. The like we read of Daniel, &c.

Seventhly, We must nip Divisions in the bud, and quench the fire of Contention at the beginning. That fire is easily quenched at first, which when it hath once taken possession is not to be quenched. The Lord grant it be not laid to our charge, that we have suffered Englands distractions to grow to such a height, and have not laboured in our severall places to compose and quiet them.

Eightly, Let us yeeld one to another for peace sake. Famous is the example of Abraham, and worthy of all imitation, who yeel­ded his right up to Lot, who was his younger and inferiour, for peace sake, Gen. 13. 9. If thou wilt take the left hand, then I will goe to the right; or if thou departest to the right hand, then I will goe to the left.

Ninthly, Take heed of groundlesse iealousies and suspicious one of another. This is Englands great sinne, and the chiefe cause of ma­ny distempers amongst us. We are like unto the children of Is­rael, who when they came first out of Egypt did almost deifie Moses and Aaron, But afterward, assoone as ever they began to meete with straights and difficulties, they began presently to murmur against them, and to call their fidelitie into question; and to accuse them, as if they had a designe to bring them into the Wildernesse to destroy them, Exod. 16. 2, 3. Iust so doe we. When our Armies for our sinnes are justly punished with ill successe, in­stead of reflecting upon our sinnes, to be troubled for them; we fall a murmuring against our Chiefe Commanders, and question their fidelitie; as if they had a designe to betray us into the ene­mies hand. I doe not speake this as if I would countenance any Commander that is guilty; or hinder just complaints of, and in­quiries after those that are guilty; or the use of just meanes to be rid of such. But all that I say is: That to fasten uniust suspitions, [Page 36] and groundlesse iealousies, upon those that venture their lives and estates in the common cause, is to be guilty of Robbery and Mur­der: it is to steale away and murder their good names, which is as precious as life it selfe: and it is a sinne that God will not pardon unlesse the party that is guilty endeavour to make restitution of his good name, which is a worke not easie to be done. For a mans good name is like a white piece of paper, which if once blotted it will be hard to wipe out that blot so as to leave no print of it behind. A mans good name is like a Merchants estate which is long in getting, but is lost in a minute: and when it is lost in the bottome of the Sea, how shall it ever be recovered againe? So is a mans good name. But yet God will accept of our endevours to make resti­tution if faithfull and industrious.

Tenthly, To heale our Divisions, we must make conscience to silence all our private Opinions, and differences. Hast thou faith? (saith the Apostle, Rom. 14. 22.) have it to thy selfe before God. Doe not disturbe the Church of God at this time with thy private faith. Indeed if it be a matter absolutely necessary to salvation, it is charitie to acquaint the Church of God with it: but if we can be saved without it, this is not a fit time to broach any new Opi­nion. For as Elisha said to Gehezi, 2 King. 5. 26. Is this a time to receive money? &c. So say I: Is this a time to trouble England with New Opinions? Aulus Gellius tels us of certaine men that were in a Ship ready to perish by reason of a great Tempest, & one of them being a Philosopher, fell a asking of many trifling Que­stions: to whom they answered: [...]; We are perishing, and dost thou trifle? So say I; Is England a perishing, and is this a time to trouble it with unnecessary disputa­tions? I doubt not but there will a time come wherein every mans owne opinion shall be heard: but this is a time wherein we should all unite against the Common Enemy that seekes to de­voure us all. For my part, I doe here openly professe, That if I had an opinion disagreeing from that way of Reformation which is likely to be set up, and did see that the publishing of it would di­sturbe the peace of the Kingdome, I would doe with it as the Mariners did with Ionah, I would cast it into the sea rather then in­crease the Tempest by my opinion; especially at such a time as this is. And I doubt not but every honest man will do the like.

[Page 37] Lastly, It is your dutie (Right Honourable) whom God hath betrusted with great power, to suppresse these divisions and differences in Religion by your Civill Authoritie, as farre as you are able, lest you be accessary unto them. For God hath made you Custodes utriusque tabulae, Keepers not of the second Table one­ly, (as some fondly imagine) but of the first Table also, and not onely Keepers, but Vindices utrius (que) Tabulae, Punishers also of those that transgresse against either of them. For you are the Mi­nisters of God for good, and Revengers to execute wrath upon him that doth evill. Rom. 13. 4. And God hath deputed you for the punishment of evill doers, and for the praise of them that doe well. 1 Pet. 2. 19. There are some that would blot out halfe your Com­mission, and restraine this Good and evill to civill good and to evils onely against men. But this is against that generall Rule, Non est distinguendum ubi lex non distinguit. Where the Law doth not distinguish, there must not we distinguish. Tell me I beseech you, Shall it be lawfull for Magistrates to punish those that destroy mens bodies, but not those that destroy mens soules? Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land and to themselves, and not also for suffering men to draw away people from the truth of the Gospel, and from the wayes of God, such as Hymenaeus and Philetus, who overthrow the faith of some, and their words eate as a Canker? Shall Christian Magistrates take up the Maxime of Tiberius, Deorum iniurias Diis curae esse? Let God himselfe take care to vindicate himselfe from injuries committed against God? As for me, I will (just like Gallio) take care of none of these things. Can Christian eares endure such language? Doth not God prophecy, Isaiah 49. 23. That in the New Testament Kings shall be our nursing Fa­thers, and Queenes our nursing Mothers? And how can a Christi­an Magistrate discharge that dutie aright if he hath not power from God to punish those that would poyson the soules of his weake children with heresies, and soul-destroying opinions? I do not deny, but that there is great wisdome to be observed by Ma­gistrates in distinguishing between persons and persons, betweene errors and errors. Some persons are pious and peaceable, others turbulent and furious. Some errors are such, as subvert the faith, and destroy the power of Godlinesse: others are of a lesser nature, [Page 38] which may consist with the power of Godlinesse, and with an uni­tie in the faith. But that which I now speake against, is that un­bounded Bloody Tenent. The Good Sa­maritan. John Baptist.libertie that is pleaded for in divers books lately written, which hold forth this prodigious Tenent. That every man is to be suffered to have the libertie of his conscience, be it never so Hereticall or Idolatricall. This overthroweth all the power of the Magistrate in punishing heresie, blasphemy, Idolatry, and is contrary to many plaine Texts of the 2 Chron. 15. 13. 2 Chro. 34. 32. Ezra 10. 8. Deut. 13. 5, 6. 2 King. 23. 1.Old Testament, and to those of the New Testament above mentioned.

Object. Will you allow the Magistrate to Tyrannize over mens consciences.

Answ. By no meanes. But I beleeve it is the Dutie of Magi­strates to keepe men from infecting their Subjects with soule-de­stroying errors. If thou hast an Hereticall opinion, have it to thy selfe, and the Magistrate will not; nay, cannot meddle with thy private conscience. But if thou labourest to infect others with thy grace-destroying opinions. I doubt not but the Magistrate is bound to keepe thee from spreading thy infection to the undoing of the souls of his Subjects. If he may lawfully shut up a man that hath the plague upon his body, that he may not infect others, why not a man that hath the plague of Heresie upon his soule, that so he may not destroy the soules of thousands? Shall a Master in a Fa­mily have power to put away a servant that is tainted with a grosse opinion, and yet not be called a Tyrant over that servants conscience? And shall not the Chiefe Magistrate of a Kingdome have power to put out of his Kingdome (at least to shut up from doing hurt) one that is his subiect and polluted with blasphemous hereticall Idololatricall opinions? Is not the Kingdome the Ma­gistrates House and Family? But enough of this.

These are the meanes that are to be used to cure the miserable distractions of England. The Lord give us grace to put them in practise.

Vse 4. There is one Vse more yet behind, and that is an Vse of Conso­lation to the people of God. Notwithstanding, all the Divisions and Distractions that are in the Kingdome. This is an Alablaster boxe full of precious oyntment, and it consists of foure particulars.

1. Remember for your Comfort that there was never any great Reformation brought in by Godinto a Kingdome, but it hath alwaies [Page 39] been attended with divisions and differences in Religion. In Luthers Reformation, How great were the differences between him and Calvin; Insomuch, as the Reformation was more hindred by their Divisions, then by the power and policy of the Enemy, and yet notwithstanding, God carryed on the Worke of Reformation maugre these divisions. In the Primitive times, many and great were the Divisions of the Church and of the Ministers thereof; Insomuch, as Nazianzen saith, that in his time there were sixe hundred errors in the Church; and in Constantines time, the diffe­rences between the Bishops were so many, that they brought bun­dles of petitions one against another, which the Emperour out of his wonderfull desire of Peace would not so much as read, but burnt them all before their faces. How sad was the division be­tween Paul and Barnabas, and yet God turned it to a good effect. For by that meanes the Gospel was the more spread throughout the world! And therefore let us not be over-discouraged. For these Divisions are no new things, and therefore no strange things.

2. Consider for your comfort, Magna veritas et praevalebit. Truth is a beame of God, the purchase of Iesus Christ, and it shall prevaile at last. Though our divisions and distractions do much weaken us and prorogue our settlement, yet notwithstanding the Cause we manage is Gods Cause, and it shall prevaile at last. As Christ Iesus rose from the grave in spight of the Iewes that rolled a great stone before the doore of the Sepulchre to hinder him. So the Cause of Christ, and the worship and government of Christ shall rise and flourish: and there will come a time wherein the Church of God shall be glorious here upon earth; and the Motto of it shall be Cor unum, via una. One heart, one way. This will come to passe in spight of our Divisions. For God hath promised it, Ier. 32. 39. Zeph 3. 9.

The third Comfort is: That Antichrist shall downe though he be never so firmely united. The Kingdome of the Devil shall be destroyed though Satan joyne with Satan. And though Satan will not cast out Satan, but is strongly compacted, and as a Citie at unitie within it selfe, yet God will cast out Satan at last, and his kingdome shall perish. Though Turke and Pope; though French and Spaniard; though the Irish Rebels, and English Papists and [Page 40] Protestants at large should joyn hand in hand & conspire together to overthrow the little flock of Iesus Christ, yet notwithstanding they doe but kick against pricks. Antichrist is fallen, and the poore flock of Christ shall be as a burdensome stone unto all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, Zach. 12. 3. Bellarmine makes unitie a signe of a true Church. But then there should be a true Church amongst the Devils; for where he dwels there is peace. And yet the Papists cannot boast much of their unitie. For they have their different Sects opposite one to another, and the Iesuite to them all. Vnitie without verity is a signe of the Malig­nant Church, but not of the Church of Christ. And unitie with­out veritie, shall not uphold a State. For though hand ioyne in hand the wicked shall not be unpunished, Prov. 11. 21.

Lastly, Remember in what state and condition the people of the Iewes were in when Christ came into the world. It was when the government was departed from Iudah, and the Kingdome given to a stranger; when the Sanedrim (which was their Parliament) was destroyed; and they themselves brought into perfect sla­very. Their condition was never so bad as at that time. And also they never had more Sects and Divisions then when Christ was borne: There were in Ierusalem the Herodians, the Scribes and Pharisees. There were also the Esseni, (though the Gospel makes no mention of them.) In this sad juncture of time Iesus Christ was borne. Oh what abundance of consolation may be suckt out of the breasts of this truth! Christ came into the world when his Church was in the greatest extremitie. And are not we at this time in great extremity? Are we not brought very low by our sinnes, and by our divisions the fruit of our sinnes? We have divided our selves from God by our sinnes, and God hath divided us one from another. Let us beseech the Lord Iesus Christ to come once more into the world by his Spirit of power! Let us not despaire of his coming. For he is Deus in monte. He is our peace now the Assyrian is in the Land, Mic. 5. 5. And when he comes he will come as a Conquerour to subdue his enemies under his feet.

This day is the day which is commonly called The Feast of Christs Nativitie, or Christmas day: A day that hath been here­tofore [Page 41] much abused to superstition and prophanenesse. It is not easie to reckon whether the superstition hath beene greater, or the pro­phanenesse. I have knowne some that have preferred Christmas day before the Lords Day, and have cryed downe the Lords Day, and cried up Christmas day. I have knowne those that would be sure to receive the Sacrament upon Christmas day, though they did not receive it all the yeare after. This and much more was the superstition of the day. And the prophanenesse was as great. Old Father Latimer saith in one of his Sermons, That the Devil had more service in the twelve Christmas holy dayes (as they were called) then God had all the yeare after. Seneca saith of his time, Olim December mensis erat, nunc annus est. There are some that though they did not play at Cards all the yeare long, yet they must play at Christmas; thereby, it seemes, to keepe in memory the birth of Christ. This and much more hath beene the profanation of this Feast. And truely I thinke that the superstition and pro­fanation of this day is so rooted into it, as that there is no way to reforme it but by dealing with it as Hezekiah did with the brazen Serpent. This yeare God by a Providence hath buried this Feast in a Fast, and I hope it will never rise againe. You have set out (Right Honourable) a strict Order for the keeping of it, and you are here this day to observe your owne Order, and I hope you will doe it strictly. The necessitie of the times are great. Never more need of Prayer and fasting. The Lord give us grace to be humbled in this day of Humiliation for all our owne, and Englands sinnes; and especially for the old superstition, and profanation of this Feast: alwaies remembring upon such dayes as these, Isa. 22. 12, 13, 14.