To Application

Use 1: For consolation to all them that wait 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 original will bear it, great impressions. These things indeed do sadly work with a gracious spirit, the enemies warm themselves by these sparkles, and rejoice over the fire that devours the great deep: others, whose hearts are bathed and steeped in pleasures, or encumbered with worldly cares, have not a due sense of the times, and are not enough affected with them: but now for the people of God, external miseries are not so bad to them, and do not so nearly reach a Gospel-spirit as differences in religion. Oh it is very sad to see the roses of the valleys become pricking thorns, and saints in pretense to be devils in practice to one another, the sheep of Christ's own 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 troubled and distracted the morning of the latter days would be; and therefore that we might not be dismayed, has given us many a comfortable promise to support our hearts under such providences. When God framed the world, there was nothing but confusion; you do 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 becomes a Christian to observe the clouds (Romans 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 exercised not when you get water out of the fountain, but out of the rock, when you make the eater give you meat, devouring differences yield comfort and hope. 'Tis better to look to a sure word than to an uncertain providence; see what a promise you have (Isaiah 11:6-8): The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie down together, and the lion shall eat straw with the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den, etc. I will not undertake to assign a sense to every particular expression, only in the general note: God will effect it, though there be no more hopes than to see lion and lamb, leopard and kid come together, and to persuade natures that are most fierce and contrary to a peaceable and friendly cohabitation.

2. Know the reason of such providences; men are perplexed when they do not know the reason of things, fear seizes upon us in the dark (Judges 6:13). If the Lord be with us, why is all this evil 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 bandied from one to another, clouds gathering every day thicker and blacker? You will think this is but an ill time to look for unity, such general consent and agreement. Alas, you err not knowing the reason of your providences; God uses to bring in unity and order by confusions. There are various reasons for it; I shall name 3, which may encourage hope in the saddest times.

1. God does not love to let the creature look to the end of his designs, and discern the way of his providences; therefore he will try them by casting a veil upon his work, and hiding his glory in a cloud (Isaiah 44:15). Verily you are a God that hides yourself, O God of Israel the Savior. He meant to be a Savior, but they should know no such thing — a Savior under a veil, a hidden Savior. Providences are so disposed as if he meant to do quite otherwise. So (Isaiah 48:7): They are created now, not from the beginning, lest you should say, I knew them. God speaks concerning the matter of Babylon and the ruin of that empire, which should be effected so strangely that none should see which way providence tended, or say, now I know what God will do. God loves to hide the particular way and path of his providence, so that your times shall seem not to have the least connection or respect to your hopes. 'Tis so in all his dealings; see (John 11:6): Jesus loved Lazarus, and when he heard he was sick he stayed two days — little love in that, to stand still when there was need of help — 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 called for water pots; for God will not have you look to the way and end of his counsels. "Deus sum non sequax" — as Luther seemed to hear God speak to him, when he [reconstructed: complained] of some cross providences: the creatures are not to teach God how to effectuate his promises. There is encouragement enough to wait, even when the face of things does most lower upon your expectations.

2. Because God will show you a point of divine skill to make poison become your preservative, and your ruin your establishment, he will unite you by your divisions, gather you by your own scatterings; Judas's treason was called Faelix scelus an happy wickedness, because it occasioned Christ, many times God makes contentions happy in their issue and result, and though for the present their influence is very deadly to Religion; yet their effect is confirmation to the truth, and in the end God's people are brought more firmly and sweetly to close with one another and their God. The noise of Axe and Hammers does but square stones for the Temple, that they may lie the more evenly in the buildings; usually we find that Religious controversies (like the knocking of flints) yield more light, and by the providence of God occasion more sincere love, before we had but a negative affection to truth, and might rather be said not to hate, than to love it, every vulgar and low spirit will love truth, when 'tis honored 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, indeed and the more when they are suspected and questioned; for then they shine with the greater luster, 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 joints if well set again prove the stronger, as in the point of assurance, after doubtings the soul does most sweetly & closely repose itself 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 chain: But in times of difference and dissenting, God's 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, (Micah 4:5) All people will every one of them walk in the name of his God, and we will walk in the name of the Lord our God for ever, and ever. That which is a scandal to the world, is to them a motive and engagement to firmness, in the truth and union with one another, there are different ways and persuasions 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 (Psalm 126:127), They have made void your Law, therefore do I love your Commandments above gold. When the ways of God are questioned, indeed disannulled, exploded with contempt and scorn, the more precious to a gracious heart, therefore do I love them says David, that was the very motive of his affection (verse 127).

3. Because God loves 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) loves to make consolations abound in the very degree of sufferings, and therefore you may bear up in the greatest breaches; when God meant them Canaan he would first give them enough of the Wilderness, enough to carry some proportion with the future happiness, (Deuteronomy 2:3) You have compassed this mountain long enough, turn you northward: They had been thirty nine years compassing mount [reconstructed: Seir], it might have been done in so many weeks or days, but the pillar of the cloud never went before them till now, God may make you fetch compass enough about this mountain, keep you in the wilderness of distractions, ere you can see providence before you, leading of you into better times: you shall see the people of God in the wilderness did plead the equity of this rule and course of heaven, (Psalm 90:15) make us glad according to the days wherein you have afflicted us, and the years wherein we have seen evil. It was the prayer of Moses, in the desert, let Canaan countervail the Wilderness. The longer in the distractions, the more abundance of honey and milk shall we find in that good Land, more flowings of grace, larger discoveries of the mind of God.

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

Object. But you will say these are generals that concern the whole Church, especially at such a season, what do you say to our distempers and distractions?

Sol. Though the part follows the reason of the whole, and God's dispensations are alike to both the Catholic and particular Churches, so that what is said of the whole may be applied to a part, as many times on the contrary, promises made to particular persons are reputed as Catholic, and of a more universal use, and so applied to the whole. Yet I shall speak a little more expressly 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 engage in too large a digression, and the discourse will rather be managed and carried on by rational conjectures, than sure and Theological grounds; therefore I shall wait 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 among us, so that the pillars of religion are shaken, the most concerning truths questioned, in fact exploded with scorn and contempt; great agitations there are everywhere, and God only knows where they will grow, 'tis a thing of great advantage and benefit to us to consider the ground and rise of our distempers, and what is the special genius of that spirit of error that works among us, and so possibly we may come to conceive some hope of the allaying and removal of it. Diverse concurring causes there are that help to beget, conceive, bring forth and midwife, such foul productions into the world, and therefore before I touch upon the hopes, I shall a little reflect upon the rise and growth of our dissent and division, and how it came to be thus with us as now it is. We may let pass the general causes, namely God's providence, who usually makes the morning of a glorious day misty and dark; Satan's malice who, when his own holds are shaken, loves to ruin all the world together with himself; the corruptions of debased nature, by which the heart is either weak, and so apt to prostitute itself 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 and that sense that we have of them. I say if we let pass these general causes, we shall find upon an inquiry that thus our evils grew upon us: first, they were hatched by the ignorance, iniquity, and violence of the former times (when things are very bad, men are apt to fly out into the contrary extremities) and began to break 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 humors in the body discover themselves upon a strain; when God changed his own ordinances, erroneous spirits were busy, I mean in the first times of the Gospel: when a people begin to innovate 'tis a hard matter 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 perilous especially to corrupt bodies. Here then was the occasion, and indeed a sad occasion to many, who in the extremity of opposition to antichristian ways, obtruded themselves upon as sad, or worse inconveniences, going off not only from vain rites, but religion itself; and instead of leaving corruptions left worship, and indeed any other thing could not be expected, if we consider how loose and slack the reins of government have been of late, with what violence and tumult this change was managed, not in the solemn grave way of conviction and humiliation. Buildings stand whose foundations are laid in those depths: 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 digresses into his own way, and adores the idol of his own brain. Usually you will find whatever is carried on by scoffs and popular tumults seldom succeeds well. I confess God loves to pour contempt upon the sons of Levi that are partial in the covenant, and 'tis his way many times to cause the voice of many waters (that is, of the confused multitude) to go before the voice of mighty thunderings (that is, the regular act of the magistrate whose sentences and decrees are terrible as thunder), and therefore I do adore the justice of divine providence in causing the former ministry to become base and contemptible before all the people. But however I cannot but sadly bewail the mischiefs that abound among us by the neglect of men; though the corruptions of Episcopacy made it justly odious, yet it would have been better it had been argued down rather than jeered down: arguments would have done more good than scoffs, besides the danger of returning to folly. Do but consider the present inconveniences of making so great a change without more public and rational conviction: when things that before were of reverend esteem are of a sudden decried, what's the effect? Why! religion itself is of less esteem, men suspect all, and can as well scoff out truth as error. Calvin's observation is excellent — he says that in times of changes there are [reconstructed: light-spirited men, friends of the moment, who jest at and treat with mockery the opposing superstitions, namely Popery, while touched by no fear of God], many that are of Lucian's temper who by jesting against received rites, insensibly lose all sense and awe of religion, and by scoffing at false gods come the less to dread the true. Consider and see if the former liberty of tongues and pens has not begotten that present irreverence, and fearlessness that is in the spirits of men against things that undoubtedly are of God. But this is not all — do but consider how many are hardened in their old ways, and prejudiced against the reformers, as if they were men that did proceed not toward perfection but toward permutation, men given to changes, merely to love things out of passion and present dislike, or, which is worse, out of selfish aims, and are ready to say of them, as Augustine said of some who appeared against the pagans, that they overthrew idols not out of piety but out of greed, only to divide the spoil. And all this because the grounds, reasons, and necessity of the change have not been publicly enough discovered, and truly it were very well if the loose principles and indirect practices of some did not give occasion to these slanders. All that I shall further say is this: that to leap out of one way into another, either out of base aims, or without due shame and sense of former miscarriages, will but make our own station the more questionable, for certainly selfish motives have no majesty with them, and though we be in the right, yet having a wrong heart, God recompenses into our own bosoms the very measure of our dealing with others. We now have seen the great occasion of the spreading of those evils among us, which were hatched under the iniquity of the former times, and possibly let alone as the last reserve against endeavors of reformation, and now meeting with a people capable of such impressions who love to wander, they are the more easily diffused and propagated. Some are ensnared by their own pride and foolish singularity, others by discontent, base aims, unworthy reflections upon their honor, profits, etc.; most by a spirit of opposition against the ministry. God has set us out to be men of contention to the whole earth: those that are censors of morals, whose office is to tax public abuses, will be looked upon as men of strife — we might justly suspect ourselves if this were not the portion of our cup. This spirit certainly acts many; enemies will snarl when the great voice bids the witnesses come up here (Revelation 11:12). Surely some do behold their late ascension and glory with envy and indignation, others possibly may be led by a desire of being somebody in the world. Simon Magus would be [in non-Latin alphabet], (Acts 8:9); there is a natural itch and desire after mastery in Israel. James checks it (James 3:1): my brethren, be not many masters — we naturally affect the honor of this chair; some bottles will burst if they have not vent. Tertullian observes that this was the reason why diverse went over to the Gnostics, and the opposite parties in his time; young men, and men otherwise unfit, were presently commenced into some esteem and mastery. 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 parties, men severally prosecuting their cross designs, without any regard to the truth and advantage of religion. And if any party be opposed and discountenanced, their delusion is the more strong by a supposition 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 they think it can be no less than religion, and truth of zeal for the glory of God, to expose themselves to so many hazards. And they do the more confidently believe it, because God's witnesses have mostly prophesied in sackcloth; and until now Christ has appeared for the most part against the worship and customs of nations. John says Christ came into the world (1 John 3:8), [in non-Latin alphabet], to unravel Satan's webs — he has been indeed acting the demolishing, rather than the constructive part. But therefore they go 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. And martyrs were made so more by the blood and suffering than 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 only 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 encourage us to keep silence, and wait upon God, till he ordain better things for us, let me speak a word or two in this matter, consider then, errors usually are not long-lived; the next age declares the folly of them, (1 Corinthians 3:13) the day shall declare it; time will show what is stubble and hay, though men have high thoughts of it for the present; we raise so much dust by the heat of our contentions that our eyes are blinded, the glory of truth darkened: but things will clear up again, we wonder at the contests of former ages, and so will they at ours. When God comes into his holy temple, all the earth will keep silence, (Habakkuk 2:20). The nearer we approach to Antichrist's ruin, God will give out more light, (Revelation 18). Babylon fell when the earth was enlightened with the Angel's glory; light will increase towards the perfect day, and as light increases so does love, that great unity, spoken of before, is when there shall be more knowledge, for that's the reason rendered, (Isaiah 11:9) For the knowledge of the Lord shall cover the world, as the waters cover the sea. And then again the Devil usually overacts himself by appearing in some odious delusion, no longer as an Angel of light, but as a foul fiend, in such direct opposition to Christ, that all good men loath him: usually when God makes any great change things come to an extremity and excess of corruption; the Arians prevailed for a long time, but being so detestably vicious and insolently cruel, they ruined their own cause. Or else Satan runs himself out of breath in some civil commotions.

The Remonstrants in the low-countries quite overturned their cause, when they began to raise tumults and troubles everywhere, so those under the conduct of Muncer in Germany, did but run themselves violently like the Gadarens swine, upon their own ruin and destruction; usually when Satan has such great wrath his time is but short, (Revelation 12:12). God delights mightily to ruin him by the violence of his own endeavors.

Use 2. It serves to exhort, and press you to hasten and set on these hopes: promises do not exclude action, but engage to it; hope keeps up endeavors, what you do in this kind will not be in vain in the Lord, the promises hold forth unity, strive after it.

- 1. By Prayers. - 2. By Endeavors.

1. By Prayers when things are otherwise irremediable, here is the last refuge, (Psalm 122:6) Pray for the peace of Jerusalem, they shall prosper that love it: if you love it that's the least you can do to mourn over the matter to God, indeed sometimes it is all that we can do. Learned Perkins said of his times Non sunt ista litigandi tempora, sed orandi, prayers are fitter for these times than disputes, carnal zeal may put us upon disputes it is true, zeal that puts us upon prayer when we are so tenderly affected for God's glory, as that in that respect, we can go and mourn over the matter to him. When Luther thought to redress 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 seem past help and cure, I but go and urge the matter to God, that which is marvelous in our eyes, is not so in his; a man goes most cheerfully to the throne of grace, when he has the encouragement of a particular promise, here is a promise not only to the case, but to the times, in that day there shall be one Lord, and one name, and that you may not think it a casual promise and comfortable word that dropped out of the mouth of God unawares, you shall see it is a blessing full in the eye of the general covenant, for it is very observable that when the tenor of the covenant is expressed, unity is made one of the chief blessings of it, (Jeremiah 32:39) I will give them one heart and one way for the good of them, and of their children after them — mark; he says in the former verse that he will be their God, and they shall be his people, which is the form of the covenant, and then he undertakes to give them one heart and one way, union in opinion and union in affections, so (Ezekiel 19:11) I will give them one heart, and I will put a new spirit within them. It is a main branch of the covenant to give them one heart, a 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 Thessalonians 3:16) The Lord of peace give you peace always, by all means: the Lord of peace, God that loves it, God that works it, and the latter phrases always, and by all means, note the vehemency and intentness of his desires, one way or another, let God find out a means to ordain peace for you; for your encouragement consider, you do not only pray, but Christ prays with you, Christ intercedes 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 you have sent me; that prayer is but the copy of his continual intercession, he knows what a scandal it is to his name, and therefore he says, let them be one, now this is a great comfort when Christ prays for the same thing for which you pray, he is worthy to be heard though you be not, God will not refuse him that speaks in heaven, however he deals with poor crawling worms in earth.

2. By endeavors, follow hard after it, I shall speak here to the people in general, then to the ministry, and then shall be bold to lay two or three considerations at the feet of this honorable assembly, to help on this work.

1. To the people, oh that all of us would now mind the things of peace and holiness in these distracted times. The great house is smitten with clefts, and the little house with breaches (Amos 6:11). There are divisions in cities, divisions in families, divisions in councils, divisions in the kingdom, and yet few healers of the breaches. We are already at a great distance, and yet we do in alia omnia ire, seek to go farther off from one another. Some make it a piece of their religion and zeal to dissent and be otherwise minded. Christ says love shall wax cold in the latter days (Matthew 24:12). The context shows it is meant of this dispensative love. Ludolfus said the world was at first destroyed with water for the heat of lusts, but it will be destroyed with fire for the coldness of love. Oh that we could stir you up to endeavor peace and reconciliation. The first work is the people's — things are mostly managed according to your love and hatred. Herod could do nothing to John for fear of the people, and it is said of others they could not do what they would because of the people. Oh therefore come as the people did to John, and say, what shall we do?

Truly much is to be done by you. I shall touch upon a few things, besides reconciling yourselves to God which is the best way to make others be at peace with you, and is to be heeded in a chief 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 arises from that oneness with God and Christ. But (I say) besides this general rule, let me entreat you to mind these things.

1. Let every one of us mortify such ill affections as may any way engage us to a disturbance and vexatious bitterness. Ill affections do as often divide us as ill opinions. Wars come from our lusts (James 4:1). Distempered spirits occasion distracted times. It is observed that when there was strife among the Philippians, the Apostle does not state the controversies, but gives rules against pride and vainglory, and self-seeking (Philippians 2:3-4). There are many evils in the heart of man, I shall instance in these. There is an itch of novelty — naturally we adore things that are new. They flocked about Paul because they supposed him a setter forth of new gods (Acts 17). Seneca observes rightly, homini ingenium est magis nova quàm magna mirari — men admire a glaring meteor and comet more than they do the glorious sun. So pride, that will make a man singular. There is a holy singularity (Proverbs 30:31) — the going of the he-goat is comely, that is as he walks before the flock. Thus to be a leading man in religion is honorable, but pride puts a man upon an evil singularity (Colossians 2:19), intruding himself into things not seen, being puffed up with his own fleshly mind. It puts men upon ungrounded conceits, quintessential extracts, foolish niceties. So envy, that begets an evil eye upon others' renown and esteem. Therefore when God would reconcile Ephraim and Judah, he would take away their envy (Isaiah 11:13) — and Ephraim shall not envy Judah, nor Judah vex Ephraim. So revenge and discontent — [reconstructed: Porphyry] and Julian, two bitter enemies receiving injuries from the Church, became Atheists. The Devil works upon stomach and discontent, thoughts of disrespect. So there is self-seeking — men care not what they do so they may accommodate their own ends. They speak perverse things to draw disciples after them (Acts 20:30). Some men love to be in the head of a train, and therefore if God's truths will not serve their ends, they can easily balk them. So self-conceit — men make idols of their own conceptions, love an opinion non quia veram sed quia suam, not because it is true but because it is theirs. They are angry because others dissent from them, not from Christ, as appears plainly because those that know little or nothing of the mind of Christ make the most bitter and loud outcries against errors. Men are passionate in their own cause and would have every one embrace their fancies. Pray, what is the spring of all your disputes — self, or Christ's glory? I cannot go over all the corruptions. Only you see from small sparks a great fire is kindled. That which goes up in thin exhalations descends in great showers. That which is at first but a lust, a vain desire, and corrupt working in your own hearts, is at length a tumult and combustion in a church or state. Therefore in the general note: that a mortified spirit is the most peaceable.

Keep yourselves pure from ill opinions; you must as carefully avoid an error in judgment as a vice in conversation; many dally with errors not considering the danger of them. Oh consider! God hates filthiness of the spirit, as well as filthiness of the flesh, and a vain mind is as great a judgment as vile affections; indeed certainly to the public, errors are more dangerous than vices, for vices and gross sins are more against natural awe and shame, and so less spreading, and though we yield to sin in ourselves, yet we do not love it in others, and so among persons openly vicious there is nothing to allure and draw into a faction or party. Therefore be cautious and wary if not for your own soul, yet for the common peace, as Tertullian said to Scapulus, "si non vis tibi parcere, parce Carthagini" — so if you will not pity yourselves, pity England; a man would be careful of being accessory to a Kingdom's or a Church's ruin, where the influence of an action is so public, you had need proceed with good deliberation and advice. However, that I may not in this point seem to press too hard upon any one party, let me discover the extremities on both hands. There are two evils abroad: easy credulity and stubborn prejudice, and both of them increase the differences, while some men's judgments are forestalled by a tradition, others seduced by an invention. Therefore it is good to take the mean between both, which is the course the Apostle prescribes (1 Thessalonians 5:21): "Prove all things, hold fast that which is good" — prove all things, that we reject not truth by over much prejudice; hold fast that which is good, that we close not with error by over much credulity. You owe so much to everything that pretends to God, as to consider it; when Ehud told Eglon, "I have a message from God," he arose out of his seat — I say, you owe so much reverence to everything that challenges descent from heaven, as to weigh the claim. I do the rather urge this because the adversaries of Christianity have been always those that have least inquired into it; Tertullian observes it of the enemies of the truth in his days, "nolentes audire quod auditum damnare non possent" — they would not hear that which they had a mind to hate. God who gave man reason never intended that he should take up love or hatred by chance, therefore it is good to try things; sometimes a man may meet with an angel unawares. Only on the other hand remember, I persuade you to a serious search, not to an easy credulity, not to play with opinions as if there were no hurt in them, but to examine them in the fear of God, to call in the help of the Spirit, and to use all the outward helps God has left to the Church. The priest's lips are to preserve knowledge, and the Apostle says (Ephesians 4:12-14) that God has given pastors and teachers, that we be no more tossed about with every wind of doctrine — that is a help which God has provided against this evil, and it is presumptuous arrogance to despise it.

Do not appropriate Christ to any one party or sort of professors; the Apostle reproves those that said, "I am of Christ," as well as those that said, "I am of Paul" (1 Corinthians 1:13). Those that spoke as if Christ were only theirs were accounted a faction too. Jude wrote in times of division and delusion, and he calls the salvation a common salvation (Jude 3) — mine and yours and theirs too. Men should not speak as if they only were holy, they only were saints, and all others but the world at the best, but civil and convinced men; nothing enrages more than to confine Christ to an opinion, as if all religion did begin and end with it. Naturally we are apt to do so; we envy the commonness of Christian privileges, but it should not be so among the Lord's people. There were differences at Corinth, but how does Paul write to them? (1 Corinthians 1:2): "To the saints at Corinth, and to all that call on the name of Jesus Christ, theirs and ours" — mark that clause, theirs and ours; he checks this natural envy in us, which would impale and enclose the free Christ, the common salvation. It was an expression Tertullian used of some in his time, "illic ipsum esse est promereri" — it was 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 do not every way come up to our mind; we prize a jewel in a toad's head — how much more should we love grace in brethren, whose blemish is only some petty dissent. Christ loved the young man for the moral good that was in him, and I remember in another place he checks his disciples for prohibiting one to do miracles in his name, because he did not follow them (Mark 9:38-40), where he speaks expressly to this very case. It is most Christian to own the work of the Spirit everywhere, wherever we find 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 bodies and parties (1 Corinthians 3:4): I am of Paul, and I am of Apollos, and I am of Cephas, and so every one serves the party upon which his interest hangs, and hence come state broils and divisions, and discontents and quarreling with one another, even to the apparent prejudice of religion. All acts of communion and brotherhood are forborne, and men merely condemn and oppose things because asserted or agitated by the opposite faction; blindly admire all that their own party does, indeed and will rather give up religion and all for a prey to the enemy, than lay aside their mutual animosities. Thus Eusebius witnesses that there was great siding one against another, pastor against pastor, and people against people, some engaged in this faction, some in that, till the brethren of the camp brought in Diocletian's persecution, which devoured them all. In fact, when it comes to this they are so sworn 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 main principles, as Meletius who formerly suffered for religion, being discontented with Petrus Alexandrinus (though his difference with the Church was but small) joined with the Arians, and his Meletians with him. Oh, it is sad when men to support their own interest and faction, will call in the open enemies of Christ to their aid, and cover them under their buckler; we have an eminent instance in Scripture of this matter in (Acts 23:6, etc.): they looked upon Paul as a damnable blasphemer, but when once he appealed to the Pharisees, as indeed in the point of the resurrection he held with them, then, We find no fault in this man: but if a spirit or angel have spoken to him, etc. Many things might be spoken under this head, for indeed it proves fatal to religion when once we cry up names, and those names beget parties, for then men look only to the accommodating of their own faction, though it be to the hazard of religion and public welfare.

5. As far as truth and conscience will give leave, there should be a profession of brotherhood, a condescension and yielding to one another in love, a walking together, or at least a Christian forbearance (Ephesians 4:2): with long suffering forbearing one another in love. The strong are to forbear the weak, and the weak the strong, to suffer them a little to walk up to their measures of knowledge; so (Philippians 3:15-16): Let us as many as be perfect, be thus minded, and if in anything you be otherwise minded, God will reveal even the same to you; nevertheless, where we have obtained let us walk together by the same rule, and mind the same thing. Every one has 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 spoke 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 far the law was to be left, and the Mosaic rites discontinued; therefore the Apostle's rule is, that they should walk together, go sweetly together as far as they could, and those that were grown and had most light (whom he calls perfect) he wishes to be thus minded, to act according to their light, but not to discourage others in their weak beginnings. And for the other sort he wishes them to wait upon God without murmuring and contention, and they would find their hearts directed into the same truths and ways. This is the rule you see, in such cases: but now the misery among us is, we keep a proud and contemptuous distance, and do not yield, not only as far as religion, but as far as our own private principles would give leave. We do not walk together in the Lord, and therefore does Christianity suffer such loss everywhere, for we cannot be helpful to one another's faith.

6. Abstain from reproaches and undue provocations and dispense all civil respects with meekness, I put two rules together, our differences do not only unchristian us, but unman us many times (Galatians 5:15). If you bite and devour one another, take heed you do not consume one another. The Apostle uses such words as are proper to beasts, for indeed such violence is brutish: God has armed the beasts with teeth and claws, but man with reason and judgment: 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 carnal strifes and debates, and are no more religious, but personal, because of those mutual revilings, base and low reflections upon the name and credit of each other; every one will excuse himself for not being first in the transgression. But revenge does not differ from injury, but only in the order; one is first, the other second: it was no excuse to Adam, that Eve was first in the transgression; Christ being reviled, reviled not again (1 Peter 2:23). It is no shame to be overcome in such an act, patient sufferings carry more majesty with them, than carnal replies and defenses; and therefore, though provoked, forbear reproaches. The other part of the rule is, that all civil respects must be dispensed with all meekness and sweetness. Strangeness, and distance, and incivilities do enrage; we are bid to have peace with all men if possible (Romans 12:18). To pursue all honest ways and means. If possible, notes, it must not be by any indirect course, otherwise we may try the utmost: for damnable heretics, and such as raze the foundation, there are other rules: we cannot with safety bid them God speed (2 John 8). If he does not bring this doctrine, do not receive him into your house, nor bid him God speed. John the disciple of love persuades to such strangeness in such a case: so the Prophet tells Jehoram, that were it not for Jehoshaphat, he would not look towards him, nor see him (2 Kings 3:14). So when Cerinthus came into the Bath at Ephesus, John went away, let us go hence; Hic est Cerinthus hostis veritatis, Here is Cerinthus the enemy of the truth, he having denied the Godhead 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? Do you not know me? It was answered by him, Agnosco te primogenitum diaboli, I know you to be the devil's first-born. In these extreme cases, the servants of God have been thus austere; but in errors besides the foundation, and of a lesser consequence, the other rule takes place, and you will find, that meekness and sweetness of converse gains much.

More might be said, but I forbear; oh that, that which is spoken were a little considered! None have more engagements to love than Christians; none have been more exemplary in love than Christians: once it was said, Aspice, ut se mutuo diligunt Christiani, see how the Christians love one another; but alas a little after it was said by a heathen; There are no beasts so mischievous to men, as Christians are to one another. Oh it is too often too true.

Secondly, Because of the publicness of the auditory, I shall be bold to speak a word or two to my brethren in the ministry, and those who are to deal publicly in these matters, they may do much to the calming of the times: We are Ambassadors of the Prince of peace, it will ill become us to be men of violence: Oh that the Lord would dispose of our hearts to think of healing the breaches; the reproaches cast upon us are a hint from God, to press us to the more care. I hope I shall not take too much upon me, if I commend something out of the Scriptures to myself and brethren. Admonitions are not accusations, and when God gives a call, it is not too much peremptoriness to admonish: by the bowels of Christ, let me entreat you to mind a few things.

1. Beware of passion in your own interests, though they may be much shaken and damaged in the present controversies, yet self-denying patience will be the best way to settle them: the injury to us may be great, but the injury to truth is greater; we must approve our faithfulness in afflictions as well as doctrine. It is an excellent place that of the Apostle Paul (2 Corinthians 6:3). Giving no offence, but approving ourselves as the ministers of Christ, in necessities and distresses. Mark that, we are to show ourselves 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 hint is not needless, Christ's disciples being too sensible of their own contempt, called for fire from Heaven. A tenderness of our own interests, may soon raise us into an undue heat, and rage, and in a mistake of our spirits, we may think that, a coal from the altar, which indeed is but taken from some common hearth. The false Church has been more zealous for interests than truths. Luther might have been more quiet, if he had not declaimed against the triple crown, and the monks' bellies. Our conveniences should learn to give place to the advantage of truth. It is said of our Lord and Master Jesus Christ (Matthew 12:19), that he shall not strive, nor cry, neither shall any man hear his voice in the streets, (that is,) he shall not keep a bustling, and a stir for worldly glory and great matters in this life; and truly we should learn of him. Paul would not take maintenance, because the false teachers pretended they would preach the Gospel freely (2 Corinthians 11:12). But what I do, that I will do, that I may cut off occasion from them which desire occasion, that wherein they glory they may be found even as we. It seems that some (as now) to get credit and entrance, would take no relief from the Churches; now says 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 endeavors in the Gospel. Our esteem, credit, authority, must all be sacrificed upon the interest, and advantage of truth. Nazianzene in his orations and verses, does often profess his desires of laying down his Bishopric, and all his Church honors 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 a high mercy to go aside, and spend the rest of his days in obscure silence; for he had learned to prefer Christ above all.

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A good resolution, and worthy to be imitated.

2. Press doctrines of Christ, and the main 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 does no good. Zuinglius was once asked by a friend, Cur non contra pontificios? Why he was not more keen against the Papists, and preached not oftener against them? He answered, He would first plant the fear of God, and then men would be for the cause of God. To gain men to a party before they be gained to God, is not so warrantable, and to press zeal in some particular ways, does but produce blind fury, which undoes all. Tertullian notes it as a miscarriage of the Heretics in his time, that they were more for gaining men to a party, than Christianity; Suppose you press the truth, yet Christ tells us that wisdom is justified of her children (Matthew 11:19). God's own people are most zealous for God's truths (Jude 4). They turn the grace of our God into wantonness: Sense of interest begets the purest, freest zeal for God. The intent of our Ministry is not that we should gain men to the support of our faction and party, but to Christ and Christianity: Other differences would be allayed were it not that we do so often revive them by unseasonable agitations; and indeed for the lesser differences, they were better wholly laid aside than so often stirred. Calvin after his return to Geneva would never contend about the business of wafer-cakes, for which he was at first cast out, though he altered not his mind in it, yet would never publicly contend in that matter, only many times modestly suggested what he thought was the better way.

3. When you deal with the errors of the time, (for certainly that is necessary, we must establish our hearers in the present truths, (2 Peter 1:12).) do it with a great deal of caution, and wariness: 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 general declamations against errors and heresies; these do but exacerbate minds, prejudice our testimony, and much hinder it from being received; this is a miscarriage on both sides; men urge their ways in loose flings, conceited nicks, and implications; general outcries of one side against superstitious antichristianism, and the men of the world, (words soon spoken) on the other side against errors, new lights, and new opinions. The word works most when it is most particular and demonstrative; thunder at a distance, does not so much startle me, as a clap in my own Zenith; it is good to go by way of particular proof and argument against opinions; prove them to be errors, and then call them so; otherwise loose and general invectives, will make but superficial impressions. It is very observable, that when James had proved that conceit of God's being the author of sin, to be an error, then he said, (James 1:16). Err not, my beloved Brethren: He first disputes, and then dissuades. It is very observable too, (Matthew 23, from the 13th to the 33rd verse), that our Savior never denounces a woe against the Pharisees, but he presently renders a reason for it; Woe to you Scribes and Pharisees hypocrites; for you devour widows' houses, etc. Woe; for you shut the Kingdom of God, etc. Usually ungrounded zeal stays in generalities, and ordinarily it is out of deceit or weakness.

2. Deal herein with all soberness and meekness; we should do what we can to remove prejudices; men drink in truths when they are sweetly propounded; God was in the still voice; the small rain falls sweetly upon the tender grass; men presently engage themselves to a fervor and heat, and that mars all; it is but as oil to the flames. I remember a speech of Darius, when one of the Soldiers of the Camp railed against Alexander, he tells him, I kept you to fight against Alexander, not to rail against him: Those Arrows of bitter words, are not the weapons of our warfare: Passion shows we are angry more against the person than the error, too often it makes us forsake the main controversy, and go on upon a wrong scent; one says, he that speaks to Kings, must speak [illegible], with silken words; he that speaks to dissenters, had need make his speech as smooth and soft as may be; I am sure it is agreeable to the Apostle's advice, In meekness instruct those that oppose themselves, (2 Timothy 2:25). And in the same place he shows, that the servants of God must be gentle and patient.

3. Take heed of aggravating and exaggerating matters, making them of more importance than indeed they are; former ages were possessed with this spirit, every lesser dissent and mistake, was made a heresy or error in the faith, as appears by their catalogues.

Tertullian had but spoken two or three words, in favor of Montanus, and the Priests of Rome presently cried him up for a Montanist, and accordingly dealt with him: Quo protinus offensus (says he that wrote his life) prorsus in Montani partes transivit. I confess it is good to be watchful to dash Babylon's brats, and take the little foxes, (Song of Solomon 2:15). (that is) To oppose the first and modest appearances of error; the party last among us began with words, and would have brought in things. Therefore I say, it is good to be watchful, however this will not justify rough dealing with those that vary from us, but in an expression and straining every thing to the worst sense, and most odious consequences, that it may appear to be heretical. Christ's own words were mistaken and wrested into a sense which he would not own; he said, He would destroy the Temple in three days, (John 2:19). He meant it of his body, they accused him of the same words; and yet they are called false witnesses, (Matthew 26:61). who accused him of it, because they wrested it to another sense, applying it to the material Temple. Many have a faculty of turning Eloi into Elias, Molehills into Mountains, making men offenders for a word, and by false glosses causing innocent things to seem odious.

4. Let me entreat you to improve your interests for brotherly and friendly collations; public conferences cannot be had without tumult; and there is a prejudice against public sermons; and again, private disputes are more for victory than truth, usually there is more of strife than love in them. Tertullian says of his private disputation with a Jew, both drew out their reasonings, and through the heat of contention, both went away unsatisfied. But now, if there were meetings instituted for the propounding of things rather by way of case than controversy, 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 has come by them; if we could allure Christians, the lot of whose dwellings is disposed among our churches into these conferences, we should find them of much avail. I conceive much might be said out of Scripture for them; certainly we do not come together so often as we should, to comfort ourselves with the mutual faith of one another (Romans 1:11-12). I believe, that [illegible], spoken of, (Hebrews 10:25), will infer some other meeting besides the public assembly; this benefit you would find by such a course, that your own would be established, others would be less violent, if brought to these friendly consultations, perhaps it may be a business that may engage you to much labor and self-denial, but that should not sway with a Christian minister, whose work is not ended with an hour's discourse in the pulpit. We are very often calling for power to punish heretics; but let us seriously smite upon the thigh, and consider, if any of us, in private, have improved those loving courses, to gain them that have been in our power. Luther has a pretty saying: Igne charitatis comburendi sunt haereticis, you talk of burning heretics, burn them first in the fire of love, or at least burn them with the fire of the Spirit. The Apostle speaks of trying the work by fire (1 Corinthians 3:13). Rational and friendly conviction will do much, at least it will beget a sweet and brotherly correspondence, and it is to be hoped, we shall find more meekness, where things are not carried in the way of a set disputation.

I have done with my address to the ministry.

Thirdly, give me leave to speak a word to your selves, not as if I would prescribe to you, but only humbly offer two or three considerations to your thoughts, it may be, I may not show so much discretion in it, yet if I do affection, I have my aim, which is not so much to direct you, as to draw you into a consultation about these matters, and therefore I humbly propose the business to your care; think of the church's unity, you have covenanted to endeavor that the Lord be one, and his name one. Consider, civil peace depends much upon church peace; religion is called so a religando, it being the greatest bond to link men together; contrary opinions in religion, usually cause much alienation of affection, and great disturbances in the commonwealth. Therefore this matter appertains to you in reference to unity; 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 again. When the Remonstrants troubled the churches of the Low Countries, there were often collations, and they did select men once and again and again to consider how to compose the differences: it is true, those endeavors 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 encouragement 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 again, God knows what will be the success, I suppose there can be no danger in trying. Call some men together, whose eminence for the power of godliness will make the matter the more venerable, entertained with the more reverence and awe; when the people smell self and interest in any endeavors, 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 prefer the interest of religion before that of a party; blessed be God, England does not want such, call them together to think of ways of reconciliation; though many thirst and pant after it, yet cannot effect it, being but private men, and so not so much regarded, and in bodies and assemblies they cannot so well drive it on; men of middle interests, being always suspected, have a prejudice upon their endeavors; 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, and engage for it in such bodies and assemblies: but now if such were called together by your authority, to make it their only work 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.

That you would quicken your ministers and elders in their Provincial and Classical meetings, by some charge and command to think of ways how best to gain and deal with dissentients. The matter is not below the care of a Christian magistrate. Histories tell us how Constantine did beseech his bishops to an agreement: oversee their councils, travel in the peace of the churches. Socrates says, he was affected with the schism of the church as his own calamity. Well then, if you would be pleased to quicken them by your command and enable them by your authority, to find out and to act in such ways 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, but to consider how to compose differences that do arise in them; and it were sad if the mint and cumin were preferred above the weighty works, and the chief of their care were spent either in trivial disputes, or in making rules for their own, rather than in studying all brotherly ways 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 clearness of demonstration, and to give out the sense of the church in matters of difficulty; for indeed the less of a court, and the more of a council they have in them the better: therefore if you would command and chiefly commend these things of unity to their care and debates, some hope might arise that way.

Thirdly, that you would take care that ministers put out for scandal, may not be so easily taken in again, against those that are humbly penitent, and modestly ingenuous, no man would open his mouth, but for the others, I am persuaded they are and will be a great means of our troubles, partly as they occasion no small offense 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 ash-blowers, that will blow up the coals of strife among us. The first stirs about religion in the Low Countries, were occasioned by the ministers of the old leaven, whom they were forced to take in out of necessity in that scarcity of ministers, and to allow some of them, because of their parts in eminent places. The story names 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 Jesuits go over to the Lutherans, and foment differences between them and the reformed, and truly we may fear their influence, men that have the old malice and a new irritation, will stir in a way of revenge. The Lord guide you: I am sorry to hear the complaints that are abroad.

Fourthly, in the liberty that you give, use great caution, some things you may be forced to bear with for a time, take heed of endangering the truths of God, you ought to be tender of Christ's little ones; woe to those that offend them (Matthew 18:6). But you ought to be more tender of Christ's truths — you owe somewhat to Christ's saints and servants: but I say again, more to his truths? It is somewhat unheard of, that these two should come in contest and competition; however, you will find Christ more jealous of his ways than of his servants; of his truths than of his saints: it is truth that makes saints (John 17:17, "Sanctify them by your truth, your word is truth"); and husbandmen are ever more careful of their seed-corn than of the increase; and besides, we may be deceived in saints, we do 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 anything against truth; it is a good old caution, "In veste varietas sit scissura, non sit," though there be diverse colors, yet let there be no rent in the church's coat. I will not take upon me to state the matter, what liberty you may give, and how far; perhaps that may be unseasonable; however it will 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 we may say, the way of peace they have not known.

Some are of a preposterous zeal 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 esteem: some men breathe out nothing but rage and threats upon the least dissent.

I remember I have read of Joab, David's General, that when his teacher had falsely vocalized one word in the Hebrew he slew him; the place was that charge to destroy the males of Amalek: it is good to preserve truth, but small disorders will not need so violent a cure; it is as if a man should fire a house to destroy the mice in it. Union is good, but rigorous enforcements especially in trifles and things that lie far from the heart of religion are not so warrantable. Paul is everywhere most zealous against errors, there is never an epistle of his but has somewhat against them: however none more earnest than he to bring circumcision and uncircumcision to a profession of brotherhood.

Secondly, some are for medleys and compounds of religion, as if that would be peace. Thus Charles the Fifth thought to please all by that wicked book called the Interim; it did a great deal of harm, and did not in any way heal the difference. Many of late among us and in other reformed churches endeavored to blend us and Rome, Babylon, and Zion together. God hates those iniquos syncretismos, profane mixtures, and intermystical designs. 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 be brought up to the wisdom of the just, not that brought down to them (Luke 1:17). When the language is pure the soldier is one (Zephaniah 3:9). There is little hope of agreement till you set up pure doctrine, unmixed discipline. The new cloth set upon the old will make the rent the greater; the world thinks the less purity the more unity, but it is otherwise. All the troubles are because iron will not mix with clay, God's ways with man's inventions.

Thirdly, some drive at a promiscuous leave, and toleration of all opinions, and differences though never so contrary to truth, as if this were the best way to bring things to any peace and quiet. Oh, consider how great a prejudice this is to religion; this is the very way that Julian the Apostate took to destroy it. Socrates Scholasticus, Ammianus Marcellinus, and others that write of him say that to ruin religion he would equally tolerate and countenance all parties. I shall but take notice of what one says, that he was thoroughly set upon this as knowing it to be the ready way to bring all to nothing; and indeed it was not only the policy of this subtle adversary, but of all the enemies of truth, as the margin will inform you. And indeed where it does not destroy religion it does debase it, partly because men content themselves in having made a better choice than others about them, partly because men spend all the heat and firstborn of their strength and zeal in the contentions and [reconstructed: let the practices go]. Certainly there would be but little security to truth and its 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 on their sides, are not so flexible, and then the others cannot so well agree with them. For two different errors can better agree and cotton among themselves than one error and the nearest truth. Darkness and darkness can better agree than light and darkness. Always you will find it: men hate the nearest truth as being that light by which their deeds are reproved. The Eunomians and the Arians, though they held different errors (the one denied the Godhead of the Son, the other of the Spirit), could better agree with one another than with the Orthodox. The Pharisees and Herodians, though of different principles (the one being for, the other against the liberty of the Jews), yet both could conspire together to entrap Christ. [Reconstructed: Gebal] and Ammon and Amalek could better accord with one another than with Zion. In such a case truth would be worst provided for, always under fears of some [reconstructed: Sicilian] Vespers or a Saint Bartholomew's matins, some sudden eruption of violent counsels and dangers hatched against it.

Thus I have been bold to commend a few things to you; God direct your hearts to all seasonable counsels for his glory, and the church's good.

Object: But you will say this is a work 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 (Psalm 11:3). If the foundations be destroyed, what can the righteous do — that is, if religion, laws, authority and all have lost their awe, what can they do? The answer is in the next verse: God is in the holy temple — that is, there is a God above, one in heaven; go to him. I suppose you are met this day as those at Ahava to seek a right way (Ezra 8:21). When we are at a loss and past the help of means, the address may the better be made to God.

Secondly, if you go to God you must go to him in his own way. How is that? You shall see (Job 34:31): "Surely it is fitting to be said to God, I have borne the chastisement of my iniquity, I will offend no more." This is fitting for you to say to God: to come before him with humiliation and reformation.

First, with humiliation: sadly reflect upon your miscarriages. I would not willingly declaim upon that theme; too many do, it is natural to us to speak evil of dignities. Envy would blast eminence; some are mad upon idols, they will blemish you, for you have vexed them. Others are burdened with payments, and they will say the former times were better than these (Ecclesiastes 7:10). Perhaps Solomon relates to his own times; they complain of Solomon's yokes, though occasioned by the temple work in those days. Some affect the repute of bold men; it feeds the humor of the times to lay things to your charge. The Lord make others more sober, and you more humble. It is your duty to smite 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 said our iniquities are with us, as for our transgressions we know them (Isaiah 59:10-12). When those that speak trembling are little feared, surely there is some offense (Hosea 13:1). Commune with your own hearts; guilt works best when it results from your own consciences. Being represented from without, it irritates; sweetly arising from within, it humbles. What is the matter then? Have you dealt with God so faithfully? With the people so kindly as you should? Have grievances been redressed? Justice executed, the glory of God's house provided for? I remember a story in Plutarch of Demetrius King of Macedonia, who when his subjects tendered their petitions to him of having their grievances redressed, he cast them into a river. Afterward [reconstructed: Seleucus] the great came with an army against him; not a man would stir, he was taken prisoner and deprived of his kingdom. People will bear anything rather than neglects of justice. Consider these things; come with humiliation.

Come with purposes of reformation: I will do so no more, do your first works, if you would recover your lost glory. You know by what insinuations Absalom stole away the hearts of the people — by those of justice and kindness; he kissed them, he did perijcere oscula, adorare vulgus, as the historian says of Otho. And you know he said (2 Samuel 15:4), "Oh that I were a judge in the land, then I would do them justice." And it would be sad if corruptions be found in you when distractions are upon you. It is said of the assembly of the gods that had not done justice to the afflicted, nor defended the poor widow and fatherless (Psalm 82:5), that they know not, neither will they understand — they walk on in darkness, though the foundations of the land be out of course. They continued in perverting justice and right, though God ruined the Commonwealth and plucked it asunder. Oh, let it never be said of you — it shall be my prayer to God for you.