30. Cautions about our Divisions, that we may not make an illuse of them, buttry if it bepossible to get good out of the
Chapter Thirty Cautions about our Divisions, that we may not make an illuse of them, buttry if it bepossible to get good out of them.
O ur divisions are very evil; yet let us not make them worse than they are, and let us take heed that we are not made worse by them.
Wherefore we shall:
First, show what are those ill uses which many make of them.
Secondly, demonstrate that it is no such strange thing as some would make it that there should be divisions in times of reformation.
Thirdly, explain how it comes to pass that godly men are divided who above all men one would think should agree.
Fourthly, why these differences are so strong, and sometimes so sharp among those men who seem to come very near together in the main, the matter of whose difference lies in smaller things.
Fifthly, how far God Himself, and Christ, and the Gospel, may be said to have a hand in our divisions.
Sixthly, what good uses we should make of our divisions.
For the first. The ill uses that many make of our divisions are:
First, some, upon the evils they see and feel in them, think it was better with us before and wish we had those times again. Just like the murmuring
Israelites, as soon as they were put to any straits, they wished they were in Egypt again; it was better with us then, they say. Indeed, in Numbers 16:13, out of discontent with their present condition, they commend the land of Egypt, where they were bond-slaves, to be a land that flowed with milk and honey, murmuring at Moses who brought them out of such a land. The land of Canaan that God promised to carry them to was a land that flowed with milk and honey, but out of the perverseness of their spirits, they despised that land, and Egypt now, in this rebellious humor of theirs, must be the land that flowed with milk and honey. Oh, the perverseness of men's hearts!
If they are but a little crossed, how hard is it for God or man to please them!
How unworthy are such rebellious spirits as these to live in such a time as this, to see the great works of God that He has done for His people. It is true, previously men seemed to be more united than now; there appear more differences in men's opinions and ways than formerly. But why was it that men formerly were not at such a distance? Was it not because they were chained together? Two prisoners chained to a block keep together all day long; men who are at liberty walk in the streets at a distance. If the prisoners should commend their life as more comfortable than yours because they keep closer together all day than you do, would you envy their happiness? There was a time when a tyrannical chain was upon us; we dared not then discuss any matters of difference with freedom. If a convocation determined it, there was a chain upon us to fasten us to it. Now
God has given us more liberty to debate things freely so that we may find out the truth more clearly. And though men while they are in their debates
be at some distance from one another, do not say it was better with us before than it is now; you do not speak wisely concerning this thing.
Surely these men who are so desirous of former times are ad servitudinem nati, born to be slaves; it is a pity but they should have their ears bored for slaves.
Secondly, the ill use that others make of these divisions is to cry out against religion and preaching. Since there has been so much profession and preaching, we never had a good world; there was more love and unity before; all things were more quiet; neighbors were more at peace with one another. This is no different than if men when Christ lived among them should have objected against Him: Since this Christ has come among us, we have had more trouble than we or our forefathers ever knew; we were not used to hearing of men possessed with the devil as we do now; now what a noise is there in all the country of men possessed with evil spirits? We do not read of such things before Christ's time. Yet do you think this was a good argument why men should wish that Christ had never come? If the devil is put into a rage now more than before, it is a sign he is more opposed than he was before; he possessed all in quiet before, but now his kingdom begins to shake.
Thirdly, because of these divisions, many resolve they will stand neutral; they see it is doubtful which way things may go. Seeing there are such differences, we will stand by and look on until we see how they will agree.
By this means they do not only desert the public cause that is now on foot but they are in danger of being for anything at last or turning atheists.
Chrysostom in his sermons upon Acts 15 inveighs against such men as these; he there makes an apology for the dissensions of the Christians. The heathens objected: We would come to you, but we know not to whom we
should come; one is of one mind, another is of another; we cannot tell what you hold; you are so different from yourselves. Chrysostom's answer is:
This is but a cavil; for first, this hinders you not in other matters where there is difference among men; yet you will take pains and inquire which is right. Yes secondly, if you did know what you should hold, yet you would not embrace it; for you do know what you should do and yet you do not do it; do what you know and then ask of God and He will reveal more to you.
Fourthly, others cry out against those men who have been most active in this common cause, putting forth themselves, venturing their estates and lives, and encouraging others. At first these men were honored, but men did not then see what would follow; they did not think that such troubles would have attended such undertakings as now they have found. Upon this their hearts rise against those who were the most public-spirited: Had it not been, say they, for a few hot fiery-spirited men who know not what they would have, things had never come to this pass; we might have been quiet. These men are by some, yes many, looked upon as no other than disturbers, men of turbulent unquiet spirits. And yet they have been the means of preserving you and your posterity from slavery and of continuing the Gospel among you. This is an ill requital of all that willingness of theirs to hazard their estates and lives for your good. You have cause to bless God that seeing you were of such low, narrow, timorous spirits yourselves, unfit for such a work as God had to do in the beginning of the change of these times, He raised up others and gave them enlarged resolved spirits fit for such a public work accompanied with so many difficulties as attended upon this. Did they break the ice for you and do you thus requite them? This is like a rebellious perverse patient who flies in the face of his physician because his medicine makes him sick.
Fifthly, others seeing much evil come from the divisions among us think there is no way to help them but by violence, forcing men to yield to what they think is right. They think they do God good service by compelling men to the same judgment and way that they themselves are of. This is a very ill use of them. It is a new and unheard-of way of preaching, says Gregory, to require men to believe by blows. To go from the divine Word to an iron sword, from the pen to the halberd to persuade men to believe is a way that Gerard confesses Catholically against.
Socrates, in his Ecclesiastical History, lib. 3, cap. 21, reports of the Macedonians petitioning Emperor Jovianus for the banishment of those who did not share their views on significant religious matters. The Emperor, upon receiving their supplication, gave them no other answer but this: "I tell you truly, I cannot abide contention, but those who embrace unity and concord, I do honor and reverence."
Tertullian, in his book Ad Scapulam, cap. 2, says, "It is not the way of Religion to compel Religion, which ought to be embraced willingly, not by force. If you should compel us," he says, "to sacrifice, what would you achieve for your gods? None desire sacrifice from those who are unwilling, but such as are contentious; but God is not contentious."
I find in Thuanus's History, lib. 16, a notable passage in a writing that the Senate of Paris sent to their King in the year 1555 after he had issued an Edict requiring great severity against those who differed in matters of Religion. They professed to him that they did not think his Edict fair and that they could not subscribe to it. For, they say, "We see that such severe punishments for matters of Religion render men detestable to the people, but their errors remain unchanged; they are not at all altered in their opinions by severity. But for their part, they give their judgment that it were
better to follow the old way of the Church, which did not propagate Religion by sword and fire but by pure doctrine and the good examples of the lives of their Bishops. Let them live piously and teach the word of God sincerely; this is the way to root out errors that increase so fast. But if this is not done, no laws or edicts of men will do any good."
Sleidan, in his Commentaries, has set down a Decree of the Emperor, King Ferdinand, and the rest of the Princes and States that the controversy of Religion should be appeased by none other than godly, friendly, and quiet means. But a few pages later, he relates the effect of a petition from those in Austria for their freedom in Religion to King Ferdinand, with an answer from the King to them: in which there was this passage: "That such as shall not like that Religion which the Prince has chosen may have free liberty to sell what they have and go dwell in another place without any blemish to their reputation." To which the Ambassadors of Austria reply: "What disadvantage is herein? How heavy and sorrowful news this would be to the people, who sees not? When they shall hear that those who have been ever most ready to spend their blood and life for the preservation and dignity of the House of Austria must now forsake their most sweet native country, so many years inhabited and enriched by their forefathers? Therefore we admit not that Answer in this behalf: but as we have done often heretofore, for the honor of God we beseech you that you would suffer us to have no hindrance in this matter," etc.
But you will say, what does all this tend to but to plead for an absolute Toleration, which you seemed before to be against?
I answer: In quoting these authors, I do not endorse such a judgment that possibly you may think to be in some of them for an absolute Toleration.
How a Toleration should be limited and granted I have spoken to before;
but I produce these authors to this end: that the rigidity of the judgments of some amongst us who think all differences in religion that cannot be quelled by argument must be quelled by violence may be softened. I am sure if any of these men go too far one way, those whom I am now reproving go as wide another. Fierce violence in matters of Religion is dangerous; as the surgeon's rigorous handling of his patient's arm breaks that bone completely which before was just out of joint.
Some take advantage by them to give themselves over to looseness in their lives: it is a time of liberty, and they will take their time. If times were quiet and settled, they would be observed more narrowly; there would be means of restraint. But in these times every man takes his own way, and so will they. But know that God takes this very ill at your hands. The more loose others are, the more conscientious should you be: the worse the days are, the more circumspectly should you walk. Ezekiel 44:10: "The Levites that are gone from me, which went astray when Israel forsook me, they shall also bear their iniquity." The commonness of a sin is an aggravation of it.
Some make no other use of them than to observe which way there may be advantage gained by them: how they may suit themselves to this side or the other for their gain or to drive on some private design. So long as they can make use of the times that run such a way, they are for them: if the stream turns, they can turn too; they can tack about to every wind. Their study is not to help heal them but to contrive ways how they may profit from them.
Hence they wrench and sprain their consciences with their quick turnings this way and that way: they will be on the sunny side wherever it may be.
Cunning heads and corrupt hearts will serve their own ends by all varieties of times. If they were in Diocletian's time, they could be Pagans; if in
Constantine's, Christians; if in Constantius's, Arians; if in Julian's, Apostates; if in Jovian's, Christians again: and all this within less than the age of a man.
Some have their spirits in a base manner subjugated by these divisions and troubles that come upon them: they care not what they do or submit to; so long as they may have peace, they will bow down their backs and consciences; they will put themselves and posterity under the yoke of perpetual slavery; so long as they may be at quiet and enjoy their estates for the present, no matter what becomes of the public or what becomes of the truth. They are content to let all go, to betray all for their own private advantage. This is beneath the spirit of a man.
Others are discouraged upon seeing the great evils that daily flow from our divisions and are likely still to flow; their hearts sink in despair. They question whether it is indeed God's cause that we now undertake. When the Temple was being built, there was no noise of hammer, axe, or any tool of iron heard in the house while it was being built. But oh Lord! Is our work
Temple-work? We hear not only the noise of hammer and axe but also swords and spears, drums and cannons, railings and revilings; these are dreadful in our ears. But let us not be discouraged; for though there was no noise heard in the House itself during its construction, yet there was during its preparation. It may be all we are yet about is only preparatory work for the House of our God. If God will use us only in this capacity, yet blessed be His name.
Wherefore though our divisions are many and very evil, yet they are not so evil nor so many but that there may still be hope in Israel concerning this thing. For consider: it is no new thing for divisions to exist within the Church.
The Apostle would not have us think it strange concerning the fiery trial, which he means as persecution. The fiery contentions among us are another fiery trial. We should not find this strange either, as if such a thing had befallen us that never yet befell any. I think, considering all circumstances, it is very hard to parallel, but the Church in all ages has been sorely afflicted with divisions.
In Acts 15:39, Paul and Barnabas, two great Apostles, were so divided that they could not keep company together but went one from another in anger. The text says, "The contentions were so sharp between them, that they departed asunder one from another." The word signifies such sharpness as there is in vinegar. It is used by physicians to signify the sharpness of the feverish humor when it is acting in a fit. Their dissension put them, as it were, into the fit of a fever.
You might say, surely it was some very great matter that should cause such eminent and holy men to be in such a passion one against another, to be so hot as not to company together. Truly no; the matter was not great. It was whether Mark should go with them or not; one would have him, the other would not, and about this, the contention arose to this height.
Read the Epistle to the Romans, to the Corinthians, to the Galatians, and you shall find very great dissensions in these Churches. In later times especially, when God delivered them from those ten bloody persecutions, the contentions of the Church were very great. When Constantine came to the Nicene Council, various members of that council accused one another to the Emperor and put up libels one against another, which Constantine caused to be burned.
After all the debates of the council, with the presence of the Emperor who labored all he could for peace and union among them, making large
speeches to that purpose, yet there were five of them who dissented from the rest in matters of greater consequence than any among us dissent from our brethren, namely, in that point of Christ's being of the same substance with the Father.
I find in Eusebius this grievous complaint: After our affairs, through too much liberty, ease, and security, degenerated from the rule of piety, one pursued another with open contumely and hatred; we impugned ourselves by none other than ourselves with the armor of spite and sharp spears of opprobrious words. So that bishops against bishops and people against people raised sedition; and they who seemed our shepherds, laying aside the rule of piety, practiced contention and schism among themselves. While they aggravated contention, threats, mutual hatred, and enmity, and everyone proceeded in ambition much like tyranny itself, then the Lord according to the saying of Jeremiah made the daughter of Zion obscure and overthrew from above the glory of Israel.
The contentions of the Church caused by those four grand heresies of Arius, Macedonius, Nestorius, and Eutyches, one after another, exercised the Church for a long time. There was much siding, some cleaving to one part, some to another in all these four. The first denied Christ's divinity, upon which the first Nicene Council was called. The second denied the personality of the Spirit, upon which the second General Council was called at Constantinople. The third denied the distinction of persons in Christ, upon which the third General Council was called at Ephesus. The fourth confounded Christ's natures, upon which the fourth was called at Chalcedon.
Around this time Pelagius and Donatus caused much disturbance in Europe and Africa. Epiphanius, who lived in the third century, reckons sixty
several heresies that had gained followers, causing great breaches in the Church from the time of the Apostles to his own time.
After the division of the Empire into Eastern and Western parts, there arose mighty contention for primacy between the Bishops of Rome and Constantinople. This put the Church into woeful contentions for many years, with one part excommunicating the other and writing and opposing one another to the utmost.
When this heat was at its hottest on one side upon the Western parts, God let out the Goths, Huns, Vandals—those barbarous people—and Mahomet upon the Eastern. As a result, all learning was almost extinct in the Christian world and gross darkness came upon the face of all Churches.
The Church having lost her lights—men of learning and worth—then arose a great contention about images that ἐικονομαχία [iconomachy], with Eastern Churches demolishing images in temples and Western Churches maintaining them with extreme contention against the Eastern. There were not only excommunications thundered one against another but much blood was shed in that quarrel.
In this condition have the Churches been from time to time divided, even fighting one with another about opinions. For divisions and contentions between particular men—the most eminent lights in the Church—in those times after they came to have rest from persecutions, we find most lamentable complaints in the writings of the Ancients about how these dissensions were an extreme offense to the heathen.
Nazianzen in his first Apologetical Oration says: "We are made a spectacle to angels and men—not as that valiant champion Paul who fought against principalities and powers—but we are made a scorn to wicked men
in their markets, their feasts, their plays, in all their meetings. The most vile people jeer us—and all this for contending and warring one with another."
Basil makes this complaint: "I have lived now," he says, "the age of a man and see more union in arts and sciences than in divinity; for in the Church I see such dissensions as do divide it asunder and dissipate it."
Chrysostom and Epiphanius fell out so bitterly that one wished the other might never die a Bishop, and the other wished that he might never go home alive. And it happened to both as each had wished for the other, for Epiphanius did not return to Cyprus; he died at sea. Neither did Chrysostom die a Bishop, for he was deposed and banished from the Church.
The contentions between Jerome and Rufinus were very bitter, though they had been great friends. Augustine, in his 15th Epistle, says their friendship had been famous in all the Churches. He reflects, "If such things may fall out between Jerome and Rufinus, who that is now a friend may not fear to be an enemy?" Yet Rufinus writes two books against Jerome, titled
"Rufini Invectiva in Hieronymum." He begins his first invective by applying the words of the Psalmist to Jerome: "I lie among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword" (Psalm 57:4). In the beginning of his second, he accuses him of lying and doing what he reproves in others, with an abundance of such bitter content.
Jerome retaliates in kind. In his 16th epistle to Principia the Virgin, he calls Rufinus a scorpion because of the poison that came from him. In his
Apology against Rufinus, Book 3, he applies this Scripture to him: "In the mouth of the foolish is a rod of pride" (Proverbs 14:3) and "The vile person will speak villainy, and his heart will work iniquity, to utter error against the Lord" (Isaiah 32:6). I find in an Epistle of Augustine to Jerome a great
complaint about the differences between Rufinus and him, with very heartfelt expressions urging Jerome to peace: "When I read your Epistles, I pined away with grief; my heart was cold within me with fear. Oh miserable, oh lamentable condition that we are in! You who were once most familiar, joined in the strongest bonds; you who were once united in the sweetness of the holy Scriptures, now there is bitterness among you. Woe is me that I cannot meet you together, that I might fall down at your feet and weep my fill! That I might beg of you as strongly as I love you, sometimes either of you for your own sake, sometimes both of you for each other's sake, and especially for the sake of those who are weak, for whom Christ died, who look upon you with great danger; that you would not in your writings spread such things against one another, which even if you should agree you could not wipe off from one another; or such things as if you were agreed you would be afraid to read."
Indeed, there was often very hot contention between Jerome and Augustine himself. Sometimes I find some of their writings against each other to be very sharp. If we can debate things without bitterness of discord, well and good; but if I cannot tell you what should be mended in your writings, and you tell me what should be mended in mine without suspicion of envy and breach of friendship, let us meddle no more but favor our healths and lives.
In later times when God stirred up a spirit in Luther and others to set themselves against the tyranny of Antichrist, to throw off that heavy yoke of bondage, the dissensions between the chief public instruments of God to the Church were very great, as with Luther, Zwingli, Oecolampadius, and Karlstadt. Luther in one of his Epistles says there was no wickedness or cruelty that Zwingli did not charge him with. In another Epistle, he
complains that Karlstadt was more malicious against him than any of his enemies had been. As for Oecolampadius, Luther was so provoked against him that he called him the black devil. We may see what strange corruptions are sometimes working in the hearts of godly men.
As for the many sects and divisions in and shortly after Luther's time, they would fill a large volume to name them with their several opinions and ways. There is one Schlusselburgius, a Protestant Divine, who gathered the chief of them together in twelve or thirteen books he wrote about them.
There is not any strange opinion among us now that you shall not find among them in exact terms, prevailing enough to gather a strong party.
Only I do not recall one that has taken some who acknowledge the Scripture yet think there is no visible Church upon the earth.
In later times whoever reads Junius's commentary on Psalm 122 will find the state of the Church in his time miserably distracted and distressed with contentions. "I cannot," he says, "but be exceedingly moved when I think of these evils. What shall I do? Shall I hold my peace when the devil has stirred up such great perturbation, has kindled such a great fire? Certainly there is such a fire kindled in the Christian world that unless God looks from heaven upon us, it will consume all: the minds of men are as hearths for this fire upon which sin burns; the tongues of men are like bellows that blow this fire; others are like fuel by which this fire burns more and more.
What the tongue cannot do to blow up this fire, virulent papers do—dung carts of virulent papers—that is his expression. Indeed a great part of the Christian world at this time seems more like a place for burning dead bodies than the house of Christ's flock: are these Shepherds? Are these the Sheep of Christ whom I see consumed away in their miserable burning? Surely they are Shepherds still; they are the Sheep of Christ and anointed ones still:
but many of them in this horrible and deadly burning remember not that they are Sheep or Shepherds." Thus he proceeds further in pouring forth his soul in most grievous complaints.
This fiery trial of dissensions in the Church is no new thing: we are to be aware of it and account it a great affliction; but not to look upon it as if some strange thing had befallen us that never befell the Churches before.
But you may say, how can we do less than account it a very strange thing that those who fear God should be thus divided? That dogs should snarl at one another is no marvel: but that sheep—that those who are godly—should do thus is something we cannot help but wonder at: for what reason can there be given for it? Indeed what semblance of reason can there be imagined?
Answer: If we consider things wisely, we have no such cause to wonder that godly men in this state of imperfection should differ so much from one another as they do; for...
First, every godly person values and seeks after knowledge. Others focus mainly on their profit and pleasure; they do not trouble themselves with knowing the things of God unless ambition drives them to it. They do not care which way truths go. But the godly person values every truth highly, worth contending for to the utmost, rather than denying it or losing it. In the dark, all colors appear alike, but in the light, they appear diverse. While the Egyptians were in the dark, they all sat still, but they moved with various motions when the light broke out upon them. When people discuss things and desire to see further into them, it is impossible, considering the weaknesses of even the best and the variety of people's perceptions, that there must be much difference in judgments. Considering that everything they perceive as truth engages their consciences, at least to the extent that
they must not deny it for anything in the world, this creates distance between people, even if both are godly and love the truth equally.
Secondly, godly people are free individuals; Christ has made them so and requires them not to allow themselves to be brought under bondage. They must not and cannot submit their consciences to the opinions, determinations, or decrees of any living person; they cannot submit to any as lords over their faith. Others can do this: regarding points of religion, some say, let learned people judge them; we will not be wiser than they; we will submit, and others must submit to what they determine. This makes quick work indeed of divisions, but those who fear God cannot do this.
They must see everything they own as truth with their own light, yet received from Jesus Christ. Though they respect people of greater parts and deeper learning, they have Christ's charge upon them not to acknowledge it as truth until they understand it to be so. This causes much contention among good people due to their weakness and the corruption of their hearts.
The less distance people perceive between themselves and others regarding power, the more differences there are among them, as it is said that the greatest and fiercest storms occur around the equator. People are kept more at peace in the commonwealth than in the church because there is greater subjection of one to another there than may be admitted in the church.
Thirdly, godly people commit themselves to the strictest rules of holiness; they walk in the narrow way of Christ. It is broad enough for the spiritual part, but regarding our corruptions, it is a narrow path. They dare not allow themselves to deviate even slightly from the rule to gratify others; they dare not bend to suit others but must keep themselves to the straight rule. They must keep precisely in their path; they cannot go aside to accommodate
others. Hence there is clashing, as everyone does not have the same thoughts about the rule and way as others do. Those who walk by loose rules in ways that are broad even to their flesh can easily accommodate one another; they can gratify their friends' corruptions more than others can.
Godly people cannot yield for peace's sake to terms that other people can.
Fourthly, the things that saints are concerned with are great things, matters of high nature concerning their ultimate end and eternal estates. Hence everyone is very careful and strongly set on maintaining what they perceive. Those who do not understand the infinite consequence of these things or have not had the fear of them fall upon their hearts wonder at the firmness of people's spirits that they can yield no more in such matters where they believe they might yield. Where there are different perceptions of these matters concerning people's eternal estates, even among godly people, they must stand against one another until God causes one of them to see things differently than they do now.
Fifthly, religious matters are hidden mysteries; they are God's secrets and are hard to understand. God reveals them in different ways; they are not ordinarily so clearly revealed that perceptions of them are likely to differ.
Sixthly, saints are bound to watch over one another; each is his brother's keeper. They ought to advise, admonish, and reprove one another and not allow sin upon their brethren. Now this (through our corruption) is very displeasing; we do not love to be meddled with or crossed in what we desire. But other people can better preserve their own peace by leaving their brethren alone: "I will not trouble them lest I be troubled myself." Hence it is that they often live more quietly with one another than godly people do; yet this is a great evil and a shame to those who are godly that it should be so under any terms.
Seventhly, ungodly people are dead in sins; the Devil has them secure enough. He does not seek to stir their corruptions as much as he does those of the godly; he shall not gain as much advantage by one as by the other.
Therefore, he labors to keep the corruptions of the godly active as much as he can so that he may disturb their own spirits and those with whom they converse.
Thus you see it is no wonder why there are dissensions among those who truly fear God. Suppose they should live all together; yet as long as they live here in this muddy world, there will sometimes be foul weather among them. But if you look into the church and consider its dissensions, there is a further reason for them: usually, many hypocrites mingle with the godly there. They take up a profession of religion and creep into the church; finding spiritual things unsuitable for them, they fly off because their spirits are not brought under Christ's yoke. They resist those things that constrain them.
We read in Numbers 11:4 that the great trouble among the Children of Israel after leaving Egypt was from the mixed multitude among them. These are like ill humors in the body that disturb its peace greatly. None have more turbulent, cruel, or impatient spirits than hypocrites; none are so desirous of revenge as they, says Luther.
Furthermore, those who come closest together yet differ in some things are often at greater variance with one another than those who differ in more things from them. The Jews and Samaritans were at greater variance than
Jews and Heathens.
Epiphanius tells of a sect of Jews called Nazarites who continued Jewish customs and ceremonies but also acknowledged Christ. In hatred towards
them, Jews cursed them solemnly three times a day—morning, noon, and evening—when they went into their synagogue to pray.
The Turks have an honorable esteem of Christ, which the Tartars do not; yet it is said that the Tartars turn Christian sooner than the Turks. The Turks and Persians are both Muslims; they are both circumcised, but the Turks follow the way of Ebubezer, and the Persians are of the School of Haly.
They detest one another more than they do the Christians. They will both tolerate Christians to live among them, but they will not tolerate Muslims who are in a different order from themselves.
Luther complains much of those who acknowledged the same doctrine, professed the same faith with himself, and came to the same Sacraments, yet were worse enemies than the Papists. The Papists laughed at them and said, "They bite one another and are consumed by one another."
I have read of a profane speech by Cosmus, Duke of Florence, against some perfidious friends: "You shall read," says he, "that we are commanded to forgive our enemies, but you never read that we are commanded to forgive our friends." Breaches among friends, especially those who are otherwise nearest, are the greatest. Proverbs 18:19 states, "A brother offended is harder to be won than a strong city, and their contentions are like the bars of a castle."
1. We see it in nature: the nearer the union is, the more grievous is the separation. It is not as great an evil for a man for his arm to be separated from his body as for his soul; for the union of the one is integral, of the other it is essential. The bone is more firmly united in all its parts than the flesh, and the least breach in that is far more hurtful than a greater one in the flesh.
2. Those who agree on many things have hope that they may get one another to their side; upon this, they struggle with one another more. As for those who are at a great distance, they have no hope to prevail with them; therefore, they make no onset. But seeing themselves frustrated in their hopes troubles them, and it often stirs up a spirit of anger against those whom they cannot bring over to their side.
3. Those who agree on many and great things and yet stand out on few and less consequential matters are thought to be more unreasonable. If you yield this far, why not a little further? One thinks so of the other, and hence their spirits are stirred against one another.
4. Those who come up near to others and yet dissent seem to stand more in the light of those they come up so near to than those who are at a greater distance. It makes men think such a one is not in the right; if he were, those who come so near to him would see it. They who think themselves beyond others cannot enjoy that comfort and content in what they are beyond others in as otherwise they might because such as are so near them are against it. If they did not agree on most things and those of greatest moment, their opposition would not be much regarded. But because they are such men who for their judgments and lives are so unblameable, their differing in such a thing is more significant than if a hundred times as many who were at a greater distance in their principles and lives should differ from us.
5. Those who are so near one another have occasion to converse more together than others have and to argue things more often with one another than with those they differ more from. Now it is seldom that men of different judgments and ways meet and argue without some heat between them before they have done; thus, their spirits grow more estranged from one another than before. And if your spirits be estranged, then those that
you have reference to and such as are in your way will have their spirits estranged too. Your relation of things to them according to what apprehensions you have of them will be enough to estrange their hearts, and so by degrees bitterness grows up between you.
The fifth thing: That God has a hand in our Divisions, and how far.
God had a great stroke in the division of these ten Tribes from the two, 1 Kings 12:23-24. The word of the Lord came to Shemajah the man of God, saying, "Return every man to his house, for this thing is from the Lord." In the sense of the Prophet there, we may say that our Divisions are from the Lord. We are wrangling, devising, plotting, working one against another, minding nothing but to get the day one over another; but God is working out ends above our reach for His glory and the good of His Saints. "There must be Heresies," says the Apostle, 1 Corinthians 11:19. So there must be divisions.
That word 'Hæresis' is used to signify several opinions or ways: Hæreses Platonicæ, Hæreses Peripateticæ. Chrysostome interprets that place of the Apostle as referring to such Divisions as we are treating of.
But why must there be Divisions? What does God aim at in them?
Answer: First, the discovery of men's spirits—that they which are approved may be manifest, says the Apostle. By those divisions in Corinth, wherein the rich divided from the poor—whereby the poor were condemned—the graces of the poor in bearing this were manifested. Thus
Chrysostome upon the place: The Apostle says this to comfort the poor who were able with a generous mind to bear that contempt. The melting of metal discovers dross by dividing one from the other. These are melting times; thereby discovering times. If Reformation had gone on without opposition, we would not have seen what drossy spirits we had among us. Those who
have kept upright without warping in these times are honorable before God and His holy Angels and Saints.
2. By these Divisions God exercises the graces of His servants. A little skill in a mariner is enough to guide his ship in fair weather; but when storms arise, when seas swell and grow troublesome, then his skill is put to it. In these stormy troublesome times there needs much wisdom, faith, love, humility, patience, self-denial, meekness—all graces are put to it now; they need to put forth all their strength and act with all their vigor. Our graces need to be stirring, full of life and quickness now. God prizes the exercise of His Saints' graces at a very high rate. He thinks it worth their suffering much trouble. It is good evidence of grace—yea, much grace—to account the trouble of many afflictions as recompensed by exercising graces. In times of division men need to stir up all their graces and be very watchful over their ways and walk exactly—be circumspect and accurate in their lives. Those who do not have their hearts with them have their eyes upon them—prying into them and watching for their halting. When there is siding there is much observing. "Lord," says David (Psalm 27:11), "teach me thy way and lead me in a plain path because of mine enemies." So it is in your books; but you may read it as "because of mine observers": enemies are observers.
Hence it was the policy of the Lacedæmonians always to send two ambassadors together who disagreed among themselves so that they might mutually have an eye upon each other's actions.
3. God will have these to be in just judgment to the wicked, that they may be a stumbling block to those who will not receive the truth in love. There are so many opinions, such divisions, so many religions, say some, that we know not what to do. If your hearts are carnal, not loving the ways of God,
not valuing spiritual things, not favoring the things of another world, these opinions and divisions may be laid by God in judgment as a stumbling block in your way, so that you may stumble upon them and break yourself forever. God has no need of you. If you will be rebellious and perverse against his truths, if you have a mind to take offense, you shall have enough before you to take offense at. Stumble and break your necks as a just reward for the perverseness of your hearts. These divisions which you rejoice in, which you can speak of as glad that you have such an objection against my people and ways that your hearts are opposed to, shall cost you dearly, even the perdition of your souls everlastingly.
It was a speech of Tertullian: I account it no danger to affirm that God has so ordered the revelation of truth in Scriptures that he might administer matter for heretics.
4. God has a hand in these divisions to bring forth further light. Sparks are beaten out by the flints striking together. Many sparks of light, many truths are beaten out by the beatings of men's spirits one against another. If light is let into a house, there must be some trouble to beat down a window. A child thinks the house is being torn down, but the father knows the light will be worth the cost and trouble. If you will have the cloth woven, the woof and the warp must be cast across one another. If you will have truths argued out, you must be content to bear with some opposition for the time. Those who are not willing to bear some trouble, to be at some cost to find out truth, are unworthy of it. Those who love truth will seek for it for truth's sake; those who love victory, yet because the truth is the strongest, will seek after truth that they may get victory. Daniel 12:4: Many shall run to and fro, and knowledge shall be increased. To some, these divisions darken truths; to others, they enlighten them. We may well behold men's weakness in these
divisions but better admire God's strength and wisdom in ordering them to his glory and his children's good.
Be not discouraged, ye Saints of the Lord, at these divisions; your Father has a hand in them, he will bring good out of them. Yea, Christ, who is the Prince of Peace, has a hand in them. Matthew 10:34-35: He says, "Think not that I am come to send peace on the earth; I came to bring a sword. I am come to set a man at variance against his father, and the daughter against her mother." One would think it to be the strangest speech that could be, to come from the mouth of him who is the great peacemaker. Oh blessed
Savior, must we not think that thou art come to send peace? Thou art our peace. Is not thine embassy from thy Father an embassy of peace? True: peace with my Father, but not peace on the earth; not an earthly peace; do not think that I came from heaven to work this for men, that they should live at ease in plenty and pleasure, that they should have no disturbance, no trouble to the flesh: no, the event of my coming you will find to be a sword, divisions, and that between those of the nearest relations. A child who is wicked will despise and break with his godly father, and the daughter with her godly mother. And Luke 12:53: The carnal father and mother will have their hearts rise against their godly son and daughter. I am come to send fire on the earth, and what will I if it be already kindled? Let it kindle as soon as it will; I am contented; I know much good will come of it. These Scriptures are enough to take away forever the offense of divisions.
First, Christ himself is the greatest offense to wicked men that ever was in the world: he is the stumbling stone and rock of offense; thousands upon thousands being offended at him miscarry everlastingly. Christ foreseeing how many would be offended at him, Matthew 11:6: blesses the man who shall not be offended. Some are offended at what they see in Christ; others
apprehend whatsoever is in him to be most excellent and lovely, that which they cannot but defend and stand for to the death. He is disallowed by men, rejected by the builders, a stone of stumbling to them: but to the Saints the chief cornerstone, elect, precious (1 Peter 2:4-8). Such different apprehensions of Christ must needs divide men.
2. Christ comes to make the greatest alteration that ever was or can be in the world, and do we not find that troubles accompany alterations? And above all alterations, alterations in government, and especially such a government as gives no composition, yields no compliance with anything else? When Christ comes he brings his fan in his hand; he must have his floor thoroughly purged; he gathers his wheat into his garner and severs the chaff to be burnt in unquenchable fire. If he comes thus, who shall abide his coming? Malachi 3:2: Who shall stand when he appears? For he is like a refiner's fire and fuller's soap; he shall sit as a refiner and purifier of silver; he shall purify the sons of Levi. Certainly there will be much ado when they come to be purified. No men in the world are likely to make so much stir when they come to be purified as the clergy will. Christ comes to cast out devils; they will foam, fret, vex, rend and tear when they are being cast out.
The Gospel likewise divides. The word of the Gospel is a dividing word (Hebrews 4:12). It is quick, powerful, sharper than a two-edged sword, piercing even to the dividing asunder of soul and spirit, of joints and marrow. It divides in a man's own heart and divides between man and man.
The light of it divides. The first division we ever read of was of God's making (Genesis 1:3-4). When he said, "Let there be light," God divided the light from the darkness.
The doctrine of the Gospel shows the spirituality of God's commands, the sinfulness of thoughts, of the first stirrings of sin (Matthew 5). This touches
to the quick.
The heat of the Gospel divides: it is like fire when it comes. Is not my word like fire? The preaching of the Gospel with power heaps coals of fire upon men's heads which will either melt them or burn them. In it there is a separation of the precious from the vile.
The ordinances of the Gospel divide; they differentiate men. Some they will receive; others they will not. They must bring men to a higher, stricter way than the sluggish, dead, vain, slight, drossy hearts of men are willing to come up unto.
The godliness that is in Christ Jesus divides; therefore whosoever will live godly so must expect to suffer persecution (2 Timothy 3:12).
1. Those who hold forth the life and power of godliness seem to claim a more special and peculiar interest in God than others, which cannot be endured, 1 John 5:19. We are of God, and the whole world lies in wickedness.
2. Their lives condemn others, which they cannot abide, as Noah is said to condemn the world, Hebrews 11:7.
3. In godliness, there is an excellence. Those whose hearts are corrupt cannot look upon anything that has any appearance of excellence without a spirit of envy. If they judge men only to be conceited with it as an excellence, but for their part, they think it not to be so, then they look upon them with a spirit of indignation.
4. Godliness makes men zealous in such things as others can see no reason why they should be. They think they become fervent in a cold matter, and that the ground of their zeal is vanity and turbulence of spirit.
5. It makes men constant: nothing can turn them out of their way. The son yields not to his father, the servant not to his master; this is judged to be
stubbornness and willfulness, though God knows it is far otherwise. It must therefore enrage others at them.
The Good Uses That We Are to Make of Our Divisions Why may not meat come out of the eater, and sweet out of these bitter things? The heavens can draw up salt vapors from the sea and send them down again in sweet refreshing showers. Why may not heavenly hearts change the very nature of these sour brinish things and make them sweet to themselves and others? This is the excellence of grace; it does not only preserve the soul from the evil of temptations but it gains advantage by them, turning the evil into good. Luther, upon Galatians 5:17, has a notable expression to set forth the power of grace: By this a Christian (says he) comes to be a mighty workman and a wonderful creator, who of heaviness can make joy, of terrors comfort, of sin righteousness, of death life. And why may not I add, of division and contention, peace and union?
First, by these divisions men may come to see the vileness and vanity of their own hearts. What were the thoughts of men heretofore? Oh, had we but liberty and opportunity to be instrumental for God, we hope we should improve all to the utmost for Him. Now God has granted these to us, we abuse them; we grow wanton, we jar against one another. We are like some mariners who are calm in a storm but storm in a calm. Surely every man is vanity. The untowardness of the spirits of those who heretofore longed after ordinances, freed from those defilements they mourned under, when they have their desires in great measure satisfied, discovers so much evil in the hearts of men that it justifies those whom they themselves have had hard thoughts of—men who seemed carnal and corrupt that you looked upon as very evil—men of bitter spirits against good men. You thought such things apparently argued them void of grace, and yet when you are got into Church
fellowship, that way of freedom that your souls mourned after a long time, now though you be joined in covenant one to another, yet if your brethren differ anything from you, though they be otherwise godly, what a bitterness of spirit is there in some of you against them! What pride! What rebelliousness do you manifest against them! Oh what a poor creature is man! If once he gets power and liberty, what a deal of filth appears in him!
We may learn by this to have charitable thoughts of some whom we have had hard thoughts before; we see if these men have any grace, grace may be in a man's heart lying under much corruption.
Secondly, learn to be humbled for that dishonor which comes to God by these divisions; you spend your time in vexing and fretting at, in crying out against these breaches, but when was your heart broken with the dishonor that God has by them?
Thirdly, let these divisions confirm us in the main and settle us there more than ever; for do we not see that those many sorts of men who are divided,* who oppose one another much, yet they all join in the things of the greatest consequence? They all witness against the common enemy. This, says
Nazianzen, is the greatest argument of the truth: that it is not overcome by time; neither can enmity one against another put out that little spark of love for it that is in us, etc. If a man's house stands after many shakings of strong winds,* he concludes the foundation is good; this satisfies him, though some tiles be shaken off.
Fourthly, let us bless God who has carried on the work of Reformation thus far notwithstanding our divisions; we were afraid that these differences
—not so much between the good and bad but between the good and good— would have undone all. And yet behold the Lord beyond our thoughts, how
infinitely beyond our deserts has carried on the work hitherto so as it gains ground, though it is not so speedily brought to an issue as we would have it.
Fifthly, let us hence raise our hopes in this: that Satan's time is not long; his raging and foaming so violently does evidence it to us. Surely Christ our
Prince of Peace is at hand; He will tread down Satan under our feet shortly.
Sixthly, let us from these stirs without be put upon laboring to make and confirm peace within. Oh consider: is the breach between man and man so grievous? How grievous is that which is between God and the soul! I find it hard and doubt whether it be possible to be at peace with men in this world;
I find them of such rebellious, peevish, selfish, willful spirits—even many who seem to be good men otherwise—but God gives many encouragements to poor souls to come unto Him; He is a God of love and mercy; He delights not to grieve the children of men or to crush under His feet the prisoners of the earth. He is willing to be reconciled to sinners; there is nothing that His heart is more set upon than reconciliation with wretched sinful souls.
Oh that in these sad days of miserable dissensions I might be blessed with the comforts of the reconciliation of my soul with God! If this were so, I hope I should be able contentedly to bear and with strength to pass through all those heart-saddening evils caused by these breaches and dissensions among us. This would indeed be a good use made of such evil things if men's contending with you shall thus further your peace with God. What he once said of Adam's sin—it was Fælix peccatum, a happy sin because it occasioned so much good in Man's Redemption—so I may say of that strife and contention there is among us: it is fælix contentio, a happy contention that God has turned to so much good unto you.
I have read of Robert Holgate, who was Archbishop of York. Because he could not peaceably enjoy his small living in Lincolnshire, due to the litigiousness of a neighboring knight, he came to London to seek justice.
There, he gained the favor of King Henry VIII and eventually rose to the Archbishopric of York. He thought he benefited from the knight's litigiousness. But if the strifes of men lead you to providences and duties that are blessed to you, furthering your favor with the high God and the soul-satisfying sweetness of peace with Him, what cause you have to admire free grace, which has brought you such great good from such great evil! If these strifes have moved your heart Godward for making peace with Him, let them also urge you to further, confirm, settle, and maintain your peace with Him.
When the wind and storm rise, the traveler pulls his cloak closer about him. These dividing times are stormy times; labor to get your souls to the harbor under shelter. Labor to ensure that one necessary thing; the more strangely men look upon you, let your hearts be stirred up to seek God's face with more strength so that you may never look upon it but with joy.
You hear harsh notes abroad, things that grieve your heart; labor all the more to keep the bird always singing in your bosom.
7. If your peace is made with God, bless God for it. It is a great mercy for a man in these times of trouble to have rest in his own spirit. While others are tossed up and down in the waves of contention, you may sit quietly in the Ark of a good conscience, blessing the Lord that you ever knew Him and His ways.
8. Labor to make up for the lack of good and comfort you once had in Christian communion with a more close and constant communion with the Lord, who has been pleased to speak peace unto you. Although I do not
have that comfort in communion with the streams, I may find it fully made up in the fountain.
9. By way of Antiperistasis, let us labor to be more united with the Saints as we see others divided. "Men make void thy Law," says David, "therefore do I love it above gold." We tend to put a price on rare things: what makes jewels valuable but their rarity? Unity, hearty love, and sweetness of communion among brethren are now very rare, a scarce commodity; let us prize it more, and you who enjoy it, bless God for it.
10. The more confused, broken, and troublesome we see things to be, the more let our hearts be stirred up in prayer to God, reminding Him of all those gracious promises He has made to His Church for peace and union:
"Lord, is it not part of thy Covenant with thy people that thou wilt give them one heart? Hast thou not said that they shall serve thee with one shoulder? Hast thou not told us that thou wilt make Jerusalem a quiet habitation, that thou wilt take away violence, that there should be no pricking brier nor grieving thorn?"
11. Those whose consciences can witness that it has been their great care not to enwrap themselves in the guilt of these divisions but can appeal to God that they have endeavored after peace as far as they could with a good conscience, let them bless God for this mercy. It is a great deliverance to be delivered from the guilt of these divisions. Deuteronomy 33:8 says of Levi,
"Let thy Urim and Thummim be with thy holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah."
Massah signifies temptation, and Meribah, contention. Places and times of contention are places and times of temptation. Now if God shall prove us at those places in those times, and we are found upright, this will bring a blessing upon us. At those waters where the people murmured, contending
even with God Himself, Aaron (though there was some weakness in him) yet kept himself from being involved in the guilt of that sin of contending with God. And Sol-farchi, along with other Hebrews, say that the Levites were not involved in that sin either; they think Malachi 2:5 refers to this:
"My covenant was with him of life and peace for the fear wherewith he feared me and was afraid before my name." The fear of God was upon Levi at that time; he dared not contend as others did then, and therefore my covenant of life and peace was and is with him.
We have been these three or four years at these waters of Massah and Meribah; God has tried us. How happy are those who have held out, who have kept their consciences free, upon whom the fear of God has been, and through that fear have walked before Him in truth and equity? The Blessing of the Covenant of Life and Peace be upon them forever.