grievous tempest of the Church may be allayed." Oh, how happy were it, if we would all bend our best thoughts, and improve our utmost endeavours, to this end! And, as there is no Christian, that may be exempt from this duty; since every one hath some freight in this common bottom: so doth it most of all lie upon God's Ministers, who by their calling should be the counsellors and ambassadors of peace; Prov. xii. 20. Isaiah xxxiii. 7. 2 Cor. v. 20. according to that of Mercellinus, Quid tam, &c. "What can be so agreeable to the rules of religion, as that the ministers of God, whose office it is to bring the tidings of peace to others, should keep the peace among themselves "?" It is true, there is a war, wherein they are and must be engaged; bellum contra vitia; "a war against wickedness:" not only as the heralds of the Almighty, to denounce judgments; but, as St. Paul styles them, as good soldiers of Jesus Christ, 2 Tim. ii. 3. to beat down sin both in themselves and in others. The weapons of this warfare are spiritual; and such is the warfare itself. How far it is fit for them, to have their hand in a bodily and external warfare, according to the example of worthy Zuinglius, whom Oecolampadius defends and excuses; and of the most learned Chamier; who were both unhappily slain in arms: here is no place to argue. Sure I am, that, as their embassy is the Gospel of Peace; Rom. x. 15. Eph. vi. 15: so their main employment should be the making of peace betwixt God and men, betwixt men and men, both in spiritual and civil occasions; and, if there be any, who, instead of lifting up their voice like a trumpet, to shew God's people their transgressions, and the house of Jacob their sins, Is. lviii. 1. shall make themselves on either part the trumpets of war and bloodshed, let them see, as the prophet Gad said, what answer they will return to him that sent them; 2 Sam. xxiv. 13. Doubtless, our main errand to the world is peace; and woe be to us, if we do it not! but, in vain shall we pretend to carry that, which we have not; to carry peace unto others, when we have none amongst ourselves; to make that abroad, which we want at home. It was the charge of our Saviour to his disciples, but especially to the Twelve, who had a little before quarrelled for precedency, Have peace one with another; Mark ix. 50: as well knowing their, either peace or enmity, to be a leading case. Woe is me for the divisions of Reuben! but more, for the Chrys. Innocent. Non satis est plangere; sed opus est etiam ut cura geratur, et spectetur quá ratione, quove concilio, gravissima Ecclesiæ tempestas sedetur. hQuid tam religiosis conveniens institutis, quàm ut inter se sacerdotes pacem quam necesse est aliis anuntiare, conservent? Marcel. p. Ep. 2. In Helvetiis non est novum, ut cum signis præcipuis egrediantur etiam primi sacerdotes, etiam armati, &c. Oecolamp. Martino Frechto. great thoughts of heart, that follow them; Judges v. 15. For may we not too truly say, as Chrysostom said of all evils in general, that all our miseries have begun from the Sanctuary? While the captains fight, how can the common soldiers stand still? Hold your hands, for God's sake, and for the Church's sake, O all ye who are the spiritual leaders of God's people. Give me leave to say to you, as Luther to the Helvetians, in the Sacramentary quarrel; Satis jam altercatum et clamatum est; "We have had altercation and clamour enough: if any good might have been done by clamour and altercation, we have suffered on both parts more than enough." Oh, that we could at last now entertain that gracious and obsecratory charge of the blessed Apostle of the Gentiles, Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing; and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment; 1 Cor. i. 10. But, if it cannot be hoped for in this distraction of opinion, that we should meet in the same mind and judgment; yet let us endeavour to keep the unity of the Spirit in the bond of peace; Eph. iv. 3. Let not the differences of opinion beget alienation of affections. Let not the heat of boisterous affections break forth into public and mortal concertations. For, as Nazianzen1 wisely presseth to the Synod of Constantinople, what can be more absurd, than that we, declining the darts of our enemies, should fall into mutual incursions, one upon another; and thereby waste our own forces, and make sport to our adversaries? Is it not to us, that the Apostle speaks, under the name of his Galatians, If ye bite and devour one another, take heed lest ye be consumed one of another? Gal. v. 15. What Christians were ever more palpably guilty of this cruelty? How are we come, from snarling to biting, from biting to worrying each other! What means this deadly rage, amongst those, that profess the dear name of one Saviour; and that call one Church, Mother? Let us look upon brute beasts, and blush. Parcit cognatis maculism: Who ever saw a lion or a tiger fall one of his own kind? Even savage bears agree well together: yea, which is the observation of our Bromyard", where a whole upon Satis jam altercatum et clamatum est: si quid modò altercando et clamando potuit profici. Luth. Resp. ad Confess. Basil. ab Helvet. declaratum. Jo. Jeslerus de Belli Eucharistici Diutur. Quid enim absurdius, &c. Greg. Naz. ad Synod. Constantinop. apud Theod. 1. v. c. 8. m Parcit cognatis maculis similis fera "Brom. V. Discordia. quando Juven. Sat. xvi. legion of evil spirits lodged in one man, yet they fell not out. And why will we, who are brethren, do the work of enemies? I know every one of us will plead a defence of truth: but, is it such a truth, as is worth bleeding for? I have learned from good authority, that, of old, by the common law of England, it was felony of death to kill a man, se defendendo°; however the rigour of that law is since mitigated: and, even still, it is required that our heels, if possible, should prevent the use of our hands. The rule of our Casuists upon assaults, is still, Cum moderamine inculpata tutela; "With the management of a harmless defence." Were this duly observed both for our tongues and pens, how quiet, how happy were the, now distracted, Church of God! Certainly, God abides none but charitable dissensions: those, that are well grounded and well governed, grounded upon just causes and governed with Christian charity and wise moderation; those, whose beginning is equity, and whose end is peace. If we must differ, let these be the conditions. Let every of God's ministers be ambitious of that praise, which Gregory Nazianzen gives to Athanasius P, to be an adamant to them that strike him, and a loadstone to those that dissent from him: the one, not to be moved with wrongs; the other, to draw those hearts which disagree. So, the fruit of righteousness shall be sown in peace of them that make peace; James iii. 18. So, the God of Peace shall have glory, the Church of God rest, and our souls unspeakable consolation and joy in the day of the appearing of our Lord Jesus. To whom with the Father, and the Holy Ghost, one Infinite and Incomprehensible God, be all praise, honour, and glory, now and for ever. Amen. • Dalton p. 244. P Greg. Naz. Orat. 21. THE BALM OF GILEAD: OR, COMFORTS FOR THE DISTRESSED; BOTH MORAL AND DIVINE. BY JOSEPH, BISHOP OF NORWICH. TO ALL THE DISTRESSED MEMBERS OF JESUS CHRIST, WHERESOEVER: WHOSE SOULS ARE WOUNDED WITH THE PRESENT SENSE OF THEIR SINS, OR OF THEIR AFFLICTIONS, OR WITH THE FEARS OF DEATH AND JUDGMENT : The Author humbly recommends this Sovereign Balm, which God hath been pleased to put into his hands for their benefit; earnestly exhorting them to apply it carefully to their several sores, together with their faithful prayers to God for a blessing upon the use thereof: not doubting, but, through God's mercy, they shall find thereby a sensible ease and comfort to their souls, which shall be helped on by the fervent devotions of the unworthiest servant of God and his Church, J. H. B. N. |