Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington.

Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington.

Table of contents

Title page

Die Mercurij 30. Iunij, 1647.

An advertisement to the Reader.

To the Honourable House of Commons assembled in Parliament.

MEATE OVT OF THE EATER; OR Hopes of unity in and by dividing and distracted TIMES. Discovered in a Sermon Preached at Margarets Westminster, before the Honorable House of COMMONS, on their solemne day of Fast. June the 30th 1647.

To application.

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MEATE Out of the EATER, OR, Hopes of Vnity in and by divided and distracted TIMES. Discovered in a Sermon Preached before the Honourable house of Commons at Margarets Westminster on their Solemne day of Fast, June 30. 1647.

By THO: MANTON Minister of Stoke-Newington.

And there was a strife between the Herdmen of Abrahams Cattell and the Herdmen of Lots Cattell, and the Canaanite and Perizite were yet in the Land,

Gen. 13. 7.

[...];

Naz. orat. 33. adversus Ennomianos.

Pacem reliquit iturus, pacem reddet venturus.

Aug. de Christo tract: 77. in Joh.

LONDON, Printed by M. S. for Hanna Allen at the Crowne in Popeshead Alley, 1647.

Die Mercurij 30. Iunij, 1647.

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ORdered by the Commons assembled in Parliament that Mr. Dove do from this House give thanks unto Mr. Manton for the great pains he tooke in the Sermon he preached on this day at Margarets Westminster before the House of Commons (it being a day of publique Humiliation) and that he desire him to print his Sermon, wherein he is to have the like priviledg in printing of it, as others in the like kind usually have had.

H. Elsynge. Cler. Parl. D. Com.

I appoint Hanna Allen to Print my Sermon.

THO: MANTON.

An advertisement to the Reader.

GOod Reader, through the frequent recourse of my employment I was not able to give the Printer so fair a Copie as I did desire, therefore some few mistakes have happened, I shall note those which are most material, those which are meerly literall and doe not mat the sense, thou art intreated to correct and pardon.

Page 8. l. 14. for serve, r. have. p. 8. l. ult. for dirision, r. derision, and againe in the same line for Christian, r. Chrestian as being the name of reproach then used p. 20, l. 10, supply yet, which is wanting in most books, p. 22, l. 26. to it would have been better it had been, adde disputed down, for otherwise the expression would make me desire that which indeed is an abhomination to my tho [...]ghts that Episcopacy should still be, p. 23. l. 3, 4. there is a sentence of Calvins, reade thus, Lucianici homines qui iocose & per ludribium garriunt adversus superstitiones papatus interim nullo tanguntur timore dei. p. 23. l. 16. for love r. leave, p. 24. l. 14. the comma is to be after many, p. 25. l. 2. for perfection, r. persecution, p. 32. l. 25. for Scapulus, r. Scapula, p. 30. l. 6. for ingenium, r. ingenitum, p. 38. l. 20. for porfary, r. Porphyry and Lucian.

To the Honourable House of Commons assembled in Parliament.

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THat which was preached by your command is now published, when the great voice saith Come up hither, tis an evill modesty to hide among the stuff. In these busie times they are happy to whom God hath vouchsafed the shelter os an obscure privacy; yet upon a call we should not consult with our own ease & quiet. The times are violent and blasting, & this poor endeavour is likely to undergoe several misconstructions. But (I thank God) I am learning to passe through2 Cor. 6. 8 good report and evil report, and to disvalue censure, when it seizeth upon me in the way of duty, I have dealt freely and impartially against the miscarriages of both parties, & happily my liberty may displease some, others may look upon the things offered here as too low and trivial, & not weighty enough to reach the end of the design; let them remember, the intent of these proposalls is only to ingage to a further consultation about the matter, the entire discourse were fitter for a Treatise then a Sermon; and yet something is offered, which by the blessing of God may be serviceable to reduce men from their violences & extremities to some better temper and moderation. Some possibly may dislike the whole designe, spirits now are very keen and exasperated, men think 'twill be a cooling of their zeal if we should a little take off their edge and sharpness; fire wil not be quenched without hissing. To these I shall only profes, that if I know mine heart, I abhor all such moderation & compliances as wil not stand with christian zeal, and may disadvantage truth and religion, what ever become [Page] of my own party I would be faithfull and true to that interest. I know that as 'tis hard to be moderate without danger, so also without sin, men of middle interests do alwayes displeasemen, and they should be carefull they do not displease God, there are many counterfeits of Christian moderation, a cold or at best a tepid indifferency; lukewarm Christians may easily middle it; Carnally-wise neutrality, it's no wonder to see men that observe the times, neither hot nor cold. James 1. 8 A doubtfull uncertainty, [...] are [...] double-minded men are unstable, and their compliance is promiscuously dispensed: some possibly may have so much of child and selfe in them, as to mind Church-peace only as a taking theam, & speak for it rather from their brain then their heart; Dan. 11. 23. others may (like him in Daniel) deale deceitfully, and press a league that they may become strong with a small people, mind moderation for their own advantage, some out of a desire of their carnall ease and quiet, may be against stirs. I fore-saw these rocks, desired grace to avoide them, therefore I hope nothing will be found here to occasion any such prejudice & suspition against this endeavour: however it speedeth abroad you were pleased to honour it with acceptance, and to do something upon it, which I hope you will revive againe, when it shall comport with the times. I shall desire God to guide you in that and other your great affaires; the Wonderfull Counsellour be with you in all your streights,Esay 9. 6. make you understanding men of the season, carefull to apply apt remedies to the distempers of it.1 Chron. 12. 32.

So prayeth your meanest servant in the Lords Work, THOMAS MANTON.

MEATE OVT OF THE EATER; OR Hopes of unity in and by dividing and distracted TIMES. Discovered in a Sermon Preached at Margarets Westminster, before the Honorable House of COMMONS, on their solemne day of Fast. June the 30th 1647.

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ZECHARIAH Chap. 14. ver. 9, latter part.‘In that day there shall be one Lord, and his Name one.’

THe whole chapter, but chiefely the context immediately preceding is spent in the description of a wounderfull day, which ver [...]e the seventh is said to be one day, that is one intire period and joynt of Providence [...]or in the manner of Propheticall speech [...] times put for year [...], [Page] or most usually for such whole intire dispensations and periods of Providence as continue without interruption and eminent alteration, though perhapps for many yeares, for a day, being the naturall distinction of time (those of yeares houres and moneths are artificiall) most observed & used by the Hebrews in their computes; and that onely space of time which continueth without visible alteration, is very properly used in this case: [...] why day; But then verse 9. tis called the day of the Lord, tis called so because of the glorious appearances of Christ in his power and Soveraignty, and because (I suppose) the evening of the day here spoken of will end with the comming of the Lord and all his Saints with him in glory to judge the world. This day is described verses 6, 7.

1. By it's beginning and progresse.

2. By it's end and close.

1. It's beginning and progresse for a long while is dubiously interchangeable, The light shall neither be clear nor darke, it shall be neither day nor night, that is, there shall be a sad conflict between Truth and Error, misery & happinesse, (for they are often expressed by light and darknesse in Scripture) and such a mutuall vicissitude and alternate succession of each to other, that a man cannot tell, which shall have the upper hand, all the comfort is, this day is knowne to the Lord, that is, commeth by his appointment, and hath a speciall marke & seale of Providence upon it, and but one day, a Providence of the shortest size, sad and short, an uncertaine day, a day known to the Lord, and but one day.

2. For the evening and close of it, tis said in the evening it shall be light, that is peaceably glorious, Truth shall gaine upon Error, happinesse upon misery, and all [Page] former distractions, & miseries shall be husht and gone, for tis light as comfortable, and as much day as you would have it, the comfort and happinesse of this glorious evening is set forth in three things.

1. The propagation of the Gospel.

2. The Reigne of Christ.

3. The unity of the Churches.

1. The Gospel shall be propagated and the knowledge of it diffused farre and neere, that's implied in the 8th vers. Living waters shall goe out from Jerusalem towards the former and latter Sea &c. That is Gospel refreshments, the doctrine and knowledge of Jesus Christ, together with plenty of gifts and graces, shall be diffused and scattered abroad among all Nations, who are here hinted in those expressions of the former and latter Sea, which allude to the watery borders of Palistina, which were the lake of Sodom, and the Mediterranean, now its usuall in the Scriptures, to set out the Evangellicall Church by termes proper to the Jewish Border.

2. The next priviledge of those times is in the beginning of the 9th verse, And the Lord shall be King over all the earth. Why! you will say the Lord is so alwayes, Christ was long since inaugurated into the Kingdome, & hath for many ages actually administeredit in the world: But the meaning is he shall shew himselfe to be King, hee shall be known to be King, 'tis not spoken in regard of right or actuall administration, but in regard of sense and apprehension, hee will shew it partly by his Providence, and his owne dispensations, partly by doctrinall discoveries in the Church, men shall more distinctly hold of the head, Phil. 2. 10, 11. Col. 2. 18. Partly in the adoration and acknowledgements of men, every knee shall bowe to him, and every tongue and language call him Lord, all [Page] shall ascribe to him Sovereignty, the Lord shall be King, and tis added over all the earth, not only over a few Churches, but over all Nations. Christ will shew himselfe in the l [...]rgenesse of his power, not onely as King of Saints, Revel. 15. 3. But as King of Nations, Jer. 10. 7. as head to the Church: but yet so as over all things, Ephes. 1. 22. Ruling both with his golden Scepter, and also his iron Mace; This will be the state and happinesse of those times, you will see Christ upon his Throne, in all his Royalty and glory.

3. The next priviledge is the unity of the Churches, in the words of the Text. The Lord shall be one and his Name one.

By this view we have found the words to be the third priviledge of the glorious evening, observe in them.

1. The time in that day.

2. The blessing which is unity, The Lord shall be one, and his Name one. Which words doe hint.

1. The cause of this unity, there shall be one Lord a joynt subscription and submission to Jesus Christ.

2. The measure of it, one Name, such an unity and conspiring together in the Worship of Christ, that all names and badges of distinction shall be taken away.

This resolution of the Text, doth somewhat open it to you: But let us goe upon the words more expressely and directly.

In that day, that is the day spoken of ver. 1. described verses 6. 7. what this day is, is somewhat doubted, most grant it cannot be taken properly, as if all these things, could be tranfacted in the space of 24 houres, though indeed some be so fond, as to interpret all these things in the rigour of the Letter: But what is intended then?

I shall only mentiō the most probable opinions, some [Page] referre it to the first times of Christianity, and the dawnings of the Gospel in the world: but sure that's a mistake; for it must be such a day, whose morning is miserably troublous, whose evening is eminently glorious, which will hardly agree to those times: others referre it to the day of Judgement: but though the evening of this day hath no end till then; yet I conceive that is not intended, for these happinesses here mentioned, of the propagation of the Gospel, the acknowledgedment of Christs Sovereign [...]y, & the peace of the Churches &c. though rare and high priviledges yet are somewhat lower then those dispensations, which Christ will give out at the day of Judgement, others referre them to the times of the calling of the Jewes, and the Churches recovery from the Apostacy and defection of Antichrist, some more yet more particularly to the destruction of the last enemies and those secrets about Gog and Magog, for the present, because I drive at other things, I shall forbeare the through disquisition of this matter, and shall only generally and safely referre the words to some latter providences, probably the times most neerly preceding the day of Judgement, for I conceive this text is exactly paralleld to those promises that are every where in scripture said to be fulfilled in the latter dayes, and speake of so much glory and sweetnesse as then shall bee exhibeted and dispensed to the world, therefore if we will know what this day is, let us know what is intended in that expression, the latter dayes, it is used either

1. More largely for all that effluxe of time and succession of ages betweene Christs ascention and his second comming to judge the world: all that time in scripture is looked upon as the latter dayes, for so the [Page] times immediately after Christ are expressely called, Act. 2. 15. and I remember the Apostle Paul calleth his times the ends of the world 1 Cor. 10. 11. the reason of which expressions is, because, after Christs ascention there is no change of dispensations, as there was before: from the Law naturall to the Law of Tables, and from the Law of Tables to the Gospel; but now beyond this time there is nothing but the everlasting state. There remaineth no more sacr [...]fice for sinne. H. b. 10 26 No other way of salvation to be expected beyond the Gospel, this is the largest sense which not being noted hath occasioned some mistakes.

2. More strictly for that space of time, that immediately precedeth the worlds ruine, & that is to be considered in its morning and evening.

1. In its morning or former part, which is every where in Scripture made to be of a dismall and doubtfull appearance, and therefore doe we so often heare of the evil of the latter times, dayes ful of delusion & desolation, a world of delusion and error there is then, 1 Tim. 4. 1. The Spirit speaketh expressly that in the latter dayes men shall depart from the faith, and give heed to seducing spirits. God hath expressly foretold what will be the fate of those times. So for desolation, 2 Tim. 3. 1. in the latter times there shall come hard or perillous times [...], times of great difficulty and distresse.

2. In its evening or latter part which is bright and glorious, & therefore do we so much heare of the goodnesse of the latter dayes, as Hosea 3. 5. They shall make hast to feare the Lord and his goodnesse in the Latter dayes. So of safety, no provoking briar, no pricking thorne, Eze. 28 24. So also Isa. 2. 1, The mountaine of God, above all mountaines, in the latter dayes, that is above the reach of [Page] opposition and violence, looke as there is a morning light that goeth before the Sunshine, so there are some streakes of glory: and times grow better and better, as they draw neerer & nerer to the great day of the Lord. I have done with that expression, (in that day.)

2. The next is there shall be one Lord. Hitherto there have beene divers Lords. The Heathens had their severall Deityes, the Turkes their Mahomet, the Jewes their imaginary Messiah, the Papists their Lord the Pope, many nations doe not as yet call Christ Lord, Other Lords have dominion over them, Isaiah 26. 13. But then Jesus Christ shal be the person acknowledged, he shall be acknowledged alone, hee shall be acknowledged as Lord, all this is included in the expression &c. That Christ alone shall be spoken of invocated & adored in all the Churches, they shall be subjected to him as the only King, and guided by him as the onely Shepheard, Ezek. 20. 24. Hold of him as the only head, and stand to his appointment as the only Law-giver, James 4. 12. And indeed here is the ground of all; for tis unity of Religion that begetteth unity of affection, the one Lord causeth the one Name, when men have one King, give themselves up to the will of Christ, and have one Shepheard guided by the Spirit of Christ, and have one Law-giver, are willing their opinions should stand or fall at the appointments of Christ, then will there be a sweet and happy agreement.

3. The last clause to be examined is that, his Name one, at first I conceived the meaning to bee that men should looke only at one power and dignity, whereby to indeare themselves to the respects of God, & thought the expression paralell to these Scriptures, Act. 4. 12. That there is no other Name given under Heaven whereby [Page] we must be saved, but only by Jesus Christ, this is the one name, or that Phil. 2 10. That at the Name of Jesus every knee shall bowe. But considering it more seriously, I saw the necessity of another sense, for this is but the result and effect of the former phrase, now it seemes to be added for the greater Emphasis, and aggravation of the mercy, that there should be not only one Lord but one N [...]me: therefore what is intended? There are divers acceptions of the Name of God in Scripture, that which I conceive most proper is, when 'its taken for Worship, the way of our Religion and profession, as Micah 4. 5. All people will walke every one in the name of his God, but we will walke in the Name of the Lord our God, for ever and ever. That is, severall people serve there severall distinct wayes of Worship and profession, and the reason why the Scripture useth this word in this matter, is because men are called and named after the way of their worship and profession, thus the holy worshippers are called Christians from Christ, and Mahometans from Mahomet, &c. and among Christians men are called according to their distinct way & chiefe opinion, as Papists, Socinians, Arminians &c. well then 'tis promised here that there shall be one Name, that is, as one Lord, so one way of worship and badge of distinction, we see now, and wee may bewayle it, that among the holy people, there are distinct names as Lutherans, Calvinists, Presbyterians, Independants: But then all these shall vanish & be no more heard of, the whole family shall be named Christians from Christ, And indeed this is no meane blessing, the Divell gets great advantage by names, and therefore his instruments are busie this way, inventing such as may either tend to contempt and dirisionIpsum no [...] perperam a vobis pronuncia [...]ur Ch [...]stianus Tertull in Apol cap. 310. as Christians of old Puritans of late [Page] or to tumult and division, as those names amongst us under which the members of Christ sadly gather into bodies and parties.

I have done with the explication, I come to the points, they are two

Doct. 1 1. That in the latter dayes there shall be great unity in the Church of God.

D. 2 2. That this unity shall spring from their acknowledging of the right Lord, and the right way.

Purity is the ground of this unity, I shall at this time discusse the first point, That in the latter dayes there shall be great unity and agreement: The maine confirmation of the point lyeth in Promises, for that's the assurance wee have of it, however I shall forbeare to heape up Scriptures together, you will finde many in this discussion reduced to their proper place and heads.

The Reasons are these.

1. Because this will suite best with the quiet and happy estate of those times, God will usher in the glorious and everlasting estate, by some preparative degrees, the latter times are more blessed times, Rev. 21. former things are to be done away: That is, the former kinde of dispensations and providences; many promises there are which hint the great peace and rest that shall then be in the Church, now that could not be if there were divisions and distinctions, they would produce factions and factious Warrs and contentions, and the contentions desolations, Amos 7. 4. The fire devoured the great deepe, that is, contention brought desolation upon places and countreys that are most populous. Publicke differences will end in publicke disturbances, this is all wee can looke for in such cases, and therefore if there were [Page] not unity, how could the other promises be fulfilled? such as these, Isa. 33. 10. Thine eyes shall see Jerusalem a quiet habitation, a [...]abernacle that cannot be taken downe, the stakes thereof shall not be removed, nor the coards broken. Tis spoken of the Church in the times of the Gospel, whose state hitherto hath been most disturbed and perplexed, like the Arke upon the waves; it may be there hath been some relaxation and short breathing time, as 'tis said, Rev. 8. 1. There was silence in heaven for the space of halse an houre, a little respit given to the Church in Constanti [...]e's beginning, till Licinius (because not equally prayed for and honoured by the Christians, with Constantine) raysed a new persecution then: and so at other times there hath been silence for the space of halfe an houre, but then the miseries returned againe with violence enough: only in the latter dayes is Jerusalem a quiet habitation, a fixed Tent, then there are not such uncertaine happinesses, and such interchangeable removes, so Ezek. 28. 24. And there shall be no more any pricking thorne, nor any provoking bryer of all that are round about her. God hath promised to take away all provocation and molestation, and what ever is grievous; therefore all the cause of its difference and disagreement, differences in Religion stirre up the greatest violences, and most deadly hatred; that which should restraine and bridle our passions, is the fuell of them; as long as there is difference in Religion and worship, there will bee disturbances, and there cannot be that quiet and happy security, which the promises doe generally annexe to those times.

2. Because God will then make some visible provision against the scandall of dissentions; the glory of Christ hath bin mightily darkened by them; no such [Page] stone of stumbling and rock of offence to the world as the contrariety of opinions, and great differences that have bin among Christians: Observe, and you will finde it alwayes to be the great prejudice against Christianity in the primitive times. [...]. Zozomen saith, many would turne Christians, but they were alwaies discouraged by that dissonancy of doctrines and opinions that were amongst them. And soVenit Gentilis quidam et dicit, Vellem fieri christ [...]anus, sed nescio cui parti adhaeream: multae euim sunt inter vos pugnae, s [...]ditiones et tumultus: nescio quod dogma eligam, quod praeferam. singulienim dicunt, Ego ve [...]um dico. Hanc ob causam d [...]ridiculo factisumus et Gen [...]ilibus et Iudae is, dum Ecclesiam mille partes sc [...]ndi [...]ur, &c. Chryso. in cap. 1. Epist. ad Galat. Chrysostome speaketh of a certaine Ethnicke that came unto him and told him, I would become Christian, but there is such variety of Sects among you, that I cannot anchor upon any thing as certaine in your Religion. Certainly nothing begets Atheisme so much as this. Men have suspected the Gospel because there hath bin such differences and strife about it, it makes them doubt of all, to see distinct factions making the word of God ductile and pliable to so many severall purposes. Therefore now an universall unity would much vindicate and recover the glory of Christ out of the hands of such a scandall, and be an excellent provision for the credit of Christianity; to this end Christ prayeth and urgeth this very argument to his Father, John 17. 23. Let them all be one; and again, Let them be made perfect in one, that the world may know that thou hast sent me; as if he had said, Father thou knowest how easily the world doe take up any prejudice against my doctrine, now if there should be division among my worshippers, they will thinke the Gospel a fable, Religion but a device, oh let them be perfect in one, that the world may know, and owne me for the true Messiah. Should wee goe to our owne experiences, this we finde amongst our selves, that Religion never lost its awe so much as now. God was terrible in his holy places, in the assemblies of his Saints, and in the lives of his holy [Page] people, the gravity & the strictnes of their conversation had a majesty with it, and did dart reverence and awe into the hearts of men: but now all this glory and power is lost, and religion is looked upon but as an empty pretence and covert to some designes. 'Tis said Acts 4. 32, 33. The multitude of believers were of one heart, and one soule, and then the truths of Christ had power, and great grace fell upon them. Christianity hath more lustre when there is such a common consent, and sweet brotherly accord. The truths of God have their power, and the servants of God their grace with them. Well then, the scandall being so great, the Prayer of Christ so urgent, God will at one time or another doe somewhat eminently and visibly to right the honour of Jesus Christ, and to recover the lustre of Christianity, and our glorious profession: for I take this for graunted, that at some speciall times God will roll away the reproach of every eminent scandall, that hath bin cast upon Christ, and Religion. And because God loveth like the good housholder to bring forth the best wine at last, it hath not bin done hitherto, but is reserved for the latter dayes; for indeed you shall finde that all the latter providences are but so many vindications, and clearings of Christ from the former scandalls of the world; as for the scandall of meannesse hitherto, Not many noble, not many wise men after the flesh, not many mighty are called: Christ's company hath bin despicable, and poore; but now in the latter dayes it is every where promised that Kings shall bring their glory into the Church, that they shall hold their mouthes at Christ, Isa. 52. ult. That is, with silence and reverence receive his commands: and the like every where. So for the scandall of persecution, it is every where declared that in the latter dayes the enemies [Page] shall be the subjected party, glad to take bold of the skirt of a Jew, Zech. 8. bowe to the soales of their feet, Isa. 60. The magistrates shall call the inhabitants of Jerusalem their strength; and the like elsewhere. So againe, the Church hath beene under the abasure of reproaches, but God hath promised a vindicatiō in the latter dayes, that he will establish Zion a praise throughout the earth, set it as a royall diadem, Isa. 62. 3. with the 7. that he will give them prayse in the lands of their shame, Zeph. 3. Proportionably to their abasures that they shall have glory. So for paucity and fewnesse, which is another scandall, there are promises of the Gospel's being propagated, of the flowings out of living waters, of the flying in of Converts like doves to the windowes, Isa. 60. and the like. So in this present case, because of the variance of the people of Christ under former dispensations, there are promises of speciall unity and sweet accord in the latter dayes, Of one Lord, and one King, of one Shepheard, one Head, Hosea 1. 11. of one shoulder, Zeph. 3. 9. And that God will make Jew and Gentile, and all that feare him, to lye down together in peace and safety, and to be all called by one name.

3. The misery of these times doth seeme to inforce the greater unity. I take this for the manner and course of heaven, to worke one contrary out of another, by the greatest distractions to make way for unity and order. It is said Psal. 18. 11. He hath made darknesse his secret place. God's counsells are always carried under the covert of darknesse; usually when he intendeth the greatest flourishing, he worketh the greatest desolation in the earth; and when unity, he suffereth the greatest distraction; (for what grounds I shall tell you by & by,) hence is it that we doe so often heare of the misery of [Page] the latter times, and yet againe of the blessednesse of the latter times; hard times, and happy times; miserable in the beginning, happy in the end and issue. Hell is let loose in the latter times, they shall give heed to seducing spirits; and heaven is opened in the latter times, there shall be great light and r [...]re love: when there is such a conflict and contestation between light and darknesse, the [...]ight will be the clearer afterwards, and the more doubtfull the day is, the more glorious will the evening be; for this (I say) is the law and the course of divine dispensations, after the greatest distr [...]ctions to bring forth the greatest harmony, and the most blessed sweetnesse and accord; therefore there being in the latter dayes such eminent and visible distraction, by the proportions of heaven, there will be eminent and visible unity: Of this more by and by.

To application.

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

1. Consider your hopes.

2. Know the reason of such providences.

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

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

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

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

3. Because God loveth to bestow blessings when the creatures most want them, to give them the greatest unity, after the greatest distractions, that their blessings may be according to the rate and degree of their miseries and abasement; God (I say) loveth to make consolations abound in the very degree of sufferings2 Cor. 1. 5., and therefore you may beare up in the greatest breaches; when God meant them Canaan he would first give them enough of the Wildernesse, enough to carry some proportion with the future happinesse, Deut. 2. 3. Yea have compassed this mountaine long enough, turn you northward: They had been thirty nine yeares compassing mount S [...]ir, it might have been done in so many weekes or dayes, but the pillar of the cloud never went before them till now, God may make you fetch compasse enough about this mountaine, keep you in the wildernesse of distractions, ere you can see providence before you, leading of you into better times: you shall see the people of God in the wildernesse did plead the equity of this rule and course of heaven, Psal. 90. 15. make us glad according to the dayes wherein thou hast afflicted us, and the yeares wherein wee have seen evill. Twas the prayer of Moses, in the desert, let Canaan countervaile the Wildernesse. The longer in the distractions, the more aboundance of honey and milke shall wee finde in that good Land, more flowings of grace, larger discoveries of the minde of God.

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

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

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

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

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

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

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

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

[Page]1. By Prayers.

2. By Endeavours.

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

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

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

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

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

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

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

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

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

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

More might be said, but I forbeare; oh that, that which is spoken were a little considered! None have more engagements to love then Christians; none have been more exemplary in love then Christians: Once [Page] 'twas saidT [...]rtul. in Apol. c. 39., Aspice, ut se mutuo diligunt Christiani, see how the Christians love one another; but alas a little after 'twasNullae infestae hominibus bestiae ut sunt sibi ferales plerū (que) Christiani. Ammia. Marcelli. lib 2. cap. 2. said by an Heathen; There are no beasts so mischievous to men, as Christians are to one another. Oh tis too often too true.

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

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

[...],

Nazian: in Carmine 12 ad Constantinopolitanos.

[...]

[...]

[...]

A good resolution, and worthy to be imitated.

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

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

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

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

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

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

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

I have done with my addresse to the Ministry.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS.

[Page]

Information about this book

Title statement

Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington.

Manton, Thomas, 1620-1677.

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1647

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Text Creation Partnership,

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2009-10 (EEBO-TCP Phase 1).

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A89500

ID [STC]

Wing M525

ID [STC]

Thomason E395_1

ID [STC]

ESTC R201634

ID [EEBO-CITATION]

99862134

ID [PROQUEST]

99862134

ID [VID]

114283

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(EEBO-TCP ; phase 1, no. A89500)

Transcribed from: (Early English Books Online ; image set 114283)

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— Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington., Manton, Thomas, 1620-1677..

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[4], 52 p.

Printed by M.S. for Hanna Allen at the Crowne in Popes-head Alley,. London, :: 1647.. (Reproduction of the original in the British Library.)

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