A word in season, for a warning to England: or a prophecy of perillous times open'd and apply'd. Wherein the signes of bad times, and the means of making the times good, are represented as the great concernment of all good Christians in this present age. First exhibited in a sermon preached in the Abby at Westminster, July 5. 1659. and since enlarged and published. / By Thomas VVilles, M.A. minister of the Gospel, in the city of London.

The ninth Symptome. Divisions in the Church, and Union of her Adversaries.

THe children of the Church have ex∣perience [unspec IX] of perillous Times, When the Professors of the true Religion are di∣vided, and the profest enemies thereof are united. When the Canaanites are com∣bin'd against the Israelites, and the Israe∣lites are divided amongst themselves, needs must they be distressed by their Enemies. When Idolatrous Nations joyne in Confe∣deracy against the People that professe the true Religion, their State must needs be dangerous. Of this does the Psalmist com∣plain as speaking the sad state of the People of God, and therefore he makes his earnest suit to God for redresse, saying;* 1.1 Keep not thou silence, O God: hold not thy Peace, and be not still, O God. For, loe! thine E∣nemies make a tumult: and they that hate thee have lift up the head. They have ta∣ken crafty COUNSEL against thy Peo∣ple, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a Nation: that the name of Israel may be no more in remembrance.

For they have consulted together with one CONSENT: they are CONFEDE∣RATE against thee. The Tabernacles of Edom, and the Ishmaelites: of Moab and the Hagarens. Gebal, and Ammon, and A∣malek, the Philistines with the Inhabitants of Tyre. Ashur also is joyned with them: they have holpen the children of Lot. Needs must those be perillous Times with the People of Israel, when as a small Flock of sheep, they were surrounded with so many troops of Wolves, Lions and Bears, thirst∣ing after their blood, and ready to teare them in pieces and devoure them.

When, in the Dayes of Jehoshaphat† 1.2, Moab, and Ammon, and mount Seir con∣spired against Israel, and came up against Jehoshaphat to battel, both he and all the people of the Land were struck with feare in the apprehensions of their great danger. And well might they fear, when three Na∣tions had arm'd themselves against that People, that had provoked the Lord by their sinnes to give them up into their E∣nemies hands. But behold a strange turne of Providence, which affords a further il∣lustration to the matter in hand. These three great Armies, by a wonderful strata∣gem of the Divine Providence were divi∣ded one against another, and so now their great strength became the cause of their weaknesse and destruction; for even without any stroke struck by Israel, they themselves

destroy'd one another, insomuch that when Israel came against them, they had none to encounter with but the* 1.3 dead Bo∣dies of the slaine, which were fallen to the earth, and none escaped. Thus as their Conjunction was their strength, their Division became their overthrow.

Sad Divisions and bitter Contentions a∣mongst Christians, do not onely make them a scorn and Derision to their enemies, but also expose them to the danger of an utter Destruction. Such Christians as (like Cranes) fight amongst themselves, do easily be∣come a prey to others. Their enemies (like Eagles and Vultures) will hasten to their Overthrow. Thus did the Romane EAGLES prey upon the miserable Jews, conflicting together in Civil Dissen∣tions, until the streets of Jerusalem ran down with blood, and the Body of the City became as a bloody† 1.4 CARKAS. For before the final devastation of that renown∣ed City, it was divided (as Josephus relates) into a threefold Faction, which under the Conduct of John, Simon and Eleazar, cru∣elly contested one with another; and that bloody Generation, called the Zealots (of whom we have formerly spoken) adhering, as occasion serv'd, to each party, ceased not to foment this cruel Dissention, and to enrage the heat of this burning Fever in the heart of the holy City, which could never be cured without the shedding of

abundance of Blood, and the loss of many thousand lives. And when the Body of the City was miserably torne with these Dis∣sentions within, and in continual danger of the Romans Invasion from without, me∣thinks that Pathetical Representation which the Historian makes of their miserable condition, with the weeping wishes of the woful inhabitants, is enough to fetch Tears from the eyes of any that shall but seriously minde it. For, sayes he† 1.5, * 1.6The City being as∣saulted on every side by treacherous con∣spiratours, and a rabble multitude of unneighbourly Neigh∣bours in the out-parts thereof, the People in the midst, like to some great body, were cruelly rent and torne. But the anci∣ent men and the women being utterly at a losse which way to escape such pressing cala∣mities, wish't for the Romanes, hoping that a forreign Warre might give them some re∣leasement from the bleeding miseries of these intestine Broiles. Thus the afflicted Pati∣ent wishes, sends for the Chirurgion to make an Incision into his Body, and draw away the blood from his Veines, for the cool∣ing of the boyling heat which he feeles

in his heart. But sad is the state of that people who are in more danger, in more feare of their own bloody Brethren, then of the most enraged Enemies. But alas when the Romanes furiously came against them, how easily did a divided self-destroying people become a prey to their cruel ene∣mies, who slew with the sword about e∣leven hundred thousand of them, utterly destroy'd that famous City, and that glo∣rious Temple, which was justly renown'd throughout the whole World.

A great River, whose water runnes in one channel, is not easily fo••dable: but cut it into lesser streames and Rivulets (as Cyrus did Euphrates when he assaulted Babylon) and it may be easily passed over. Thus Sedition in a state facilitates the way to its Destruction. And, the matter of Se∣dition (sayes the Lord Verulam† 1.7) is of two kindes; much Roverty, and much discon∣tentment. It is certaine (sayes he) so ma∣ny overthrown estates, so many Votes for Troubles. When a Fire is kindled amongst old broken Houses, it burns most violent∣ly and irresistibly. When men are grown desperate, the times must needs be dan∣gerous. Now, the Causes and motions of Seditions (sayes the same Authour) are Innovation in Religion; Taxes; Altera∣tion of Laws and Customes; Breaking of Priviledges; general Oppression; Advance∣ment of unworthy Persons; Strangers; Dearths;

Disbanded Souldiers; Factions grown de∣sperate; and whatsoever in offending People, joyneth and knitteth them in a common Cause. These things carry in them so much light and evidence for their own truth and cer∣tainty, and that sufficiently confirm'd by many sad experiences, that when we see this Matter, these Motives of Sedition, we need not doubt to say, the Times are perillous.

It's most certaine, that Union is the Stength, Division the Weaknesse of any People. This the Wise Father taught his children, when he gave them a bundle of Rods to break, which they were not able to do when bound together, but easily snapt them in sunder when sever'd, and singly deliver'd unto them. Ʋnion is the Principle of Self-preservation, but Division tends to Self-destruction.

* 1.8Doest thou not know then (sayes Boetius) that every thing that is, does so long abide and subsist as it conti∣nues to be ONE; but when once it ceases to be one, then is it dissolv'd and comes to nothing? A house well compact will stand in a storm, but when the Building is dis-joynted, an easie push will throw it down, and one part of it serves as an

instrument to break the other in pieces, and is it selfe broken in breaking. And therefore,* 1.9Perillous are Brea∣ches amongst Bre∣thren: when this is the Epidemical disease of a Nation, it speaks the times to be perillous.

Union of the Inhabitants, is a Nations strength and glory: but Dissentions weaken its Strength, stain its Glory, and presage its Ruine. Union of the Inhabitants is a brazen Wall of Defence round about a Nation, to keep its enemies out; but Division opens an hundred Gates for them to enter in. Its easie to subdue that Nation, which takes the onely way to destroy it self. But now, * 1.10No Nation, be it never so small, can be suddenly destroy'd by its Adversaries, unlesse it dispatch it self by its own dis∣cords and dissentions. But when a Nation shall by sundry Factions and frequent Se∣ditions teare in pieces its own bowels, it may soone be crush't and quell'd by a For∣reign Force.

When two great Nations profest enemies to the true Christian Religion are combin'd in a League of Amity, and one small Na∣tion professing the Christian Religion, is divided within it self into almost a thou∣sand

fragments, by a multitude of discor∣dant Sects, and many of them are already inflam'd after War and Blood, and can hardly forbear some bloody Attempts, for the tearing in pieces of their fellow-Mem∣bers of the same Nation, and a great number of them are the close Friends to the open Enemy, and are continually blowing up the sparks of Dissention, for the kindling of the Fire of War in the whole Kingdom, are not such a People in a dangerous state, and are we not to account such dayes to be perillous Times? For, When Discords, and Quarrels, and Factions are carry'd o∣penly and audaciously (as that learn∣ed States-man† 1.11, before mention'd, well observes) it is a signe the reve∣rence of Government is lost. And Re∣verence (sayes he) is that wherewith Princes are girt from God. When this Girdle is once loosed, the Garment will easily be pluckt off, the Government will soone be dissolv'd. And yet mo••e easily, when it is not onely loose, but rent, with these Civil Dissentions. Divisions have produced great Alterations, accompanied with many woful-Effects, in the most potent Kingdomes on Earth, the mighti∣est Monarchies of the World. The Divisions amongst the Trojans (as a* 1.12 Modern Di∣vine well observes) brought in the Graeci∣ans; the Divisions amongst the Graecians, brought in Philip; The Divisions of the

Assyrian Mona 〈◊〉〈◊〉 b••••ught in the Persian; of the Persian, 〈…〉〈…〉 Macedonian; of the Macedonian 〈◊〉〈◊〉 the Roman; of the Roman, brought in the Turk: Lastly (sayes he) the Divisions am••••g the Britans of this Nation, brought in fi••st the Saxons, then the Danes, and last of all the Normans; and who shall come next, invited by our Civil Distractions, God knows.

Our Saviour whose Testimony is truth it self, plainly tells us,† 1.13 If a Kingdome be divided against it self, that Kingdome can∣not stand: And if a House be divided a∣gainst it selfe, that House cannot stand. Does not nature it self teach as much? Is it not a Divine Harmony which hath tun'd the world into such a beautiful Frame, and makes the Sun, Moon, and Stars keep such a regular Dance? Are not Kingdoms, Cities, Houses then most happy, when they do not, by the noise of their tumults, de∣prive themselves of the sweet pleasure of this Heavenly Musick? When PEACE that Bird of Paradise, sits and sings in the Land, do not we presently see a flowry Spring of all desirable earthly Felicities? And when by our kinde usage we invite her to our Bosomes, does she not present∣ly still our tumultuous Thoughts, put our affections into a delicious Dance, and heigh∣ten our hearts gladnesse to a kinde of ra∣vishment and sweet excesse, by her Angel∣lick Notes; yea, does she not tune all our

Voices to sing in Consort, this short and sweet Ditty?

* 1.14No safety lies in War: For PEACE we all declare. Or ra∣ther that which the Angels sang at the Birth of the Prince of Peace, when the Temple of Janus was shut, and Wars were all husht in the World† 1.15;

* 1.16Glory to God in the highest, and on earth PEACE, good Will towards men* 1.17. Welcome dear Peace, come from the Bo∣some of Heaven to poure Balsome into our bleeding Wounds, and heal our cruel Con∣tentions on Earth.

And well may PEACE be welcome to us. For, sayes the Orator, * 1.18The very Name of PEACE drops sweetnesse, and the Thing it selfe is Health, Safety, Hap∣pinesse. PEACE is a Tranquility in the Fruition of Liberty. And therefore he neither tenders the welfare of his pri∣vate Family, nor the publick interests of Lawes or Liberties

who delights in Discords, the slaughter of Citizens, and Civil War; and therefore (sayes he) I think him fit to be banisht the Bounds of Humane Nature, and not to be reckon'd in the number of men. Surely if sacred HARMONY should lay aside her Harp, by which she composes so many discordant Natures into, an amiable and well-agreeing Order, the whole Creation would presently fall into a fiery Contention, and so all the Beauties of this rare Build∣ing would be stain'd with the Blood of the warring Creatures, until the whole Fabrick, weaken'd and wasted with these Flames and Wars, would suddenly sink down into the first Chaos of Confusion. And if once DISCORD should draw her sword, and with her Forces and Followers, Wrath, Cruelty, Revenge, Malice, Murders, Mas∣sacres, Fears, Fury, Horrour, and the rest of her ragged regiment, march forth into the world to warre against miserable mankinde; and if once, according to her wonted successe in all her warres, she should come to dominere over Kingdomes, Ci∣ties, Families, they would soon become so many miserable Maps of Confusion, and Stages of Blood. HAPPINES would pre∣sently take Wing and flie from them, when once DISCORD should come to reigne amongst them.

* 1.19For no City can be Happy that is the Seat of Sedition, nor will Happinesse dwell in that House which is the habitation of Strife, the very Governours whereof are under the Domini∣on of Discord. When therefore Peace, Love, Unity departs from a Nation or Church, and Strife, Hatred, Division suc∣ceeds in the the room, and regency there∣of, that people must needs have experience of perillous times.

For surely when we see in the same Land, Church against Church, Altar against Altar, Pulpit against Pulpit, People against People, its a sad Symptome of the Ruine and Destruction of that Land. For Divi∣sion brings Confusion, and Confusion brings Destruction. And when the Sheep turne head and strike at one another, it's a sign a storme is at hand† 1.20. They that are thus wanton while the windes are still, will finde their state woful when the storme is come For, * 1.21Discords amongst Brethren have pro∣duced dreadful ef∣fects: hereby have they destroy'd them∣selves and their Fa∣milies, both Root and Branch; yea, Houses, Kingdomes, Foundations have been overturn∣ed

by them. Thus terrible are the stormes of Civil Dissentions, which break forth up∣on a Church or Nation, when once the sacred bands of brotherly love, wherewith they were bound up and held under Re∣straint, are broken. God whose holy and gracious Presence makes his Church hap∣py and glorious, is a God of Peace and Love, and he requires all his children to live together in Love and Peace, that he may dwell amongst them. So sayes the Apostle to the Corinthians;† 1.22 Be perfect, be of good comfort, be of one Minde, live in Peace; and the God of Love and Peace shall be with you. But when the People of God do by their continual Jarrings banish these excellent Virtues (which as Doves when they heare a noise, fly out of their House) they provoke God to depart from them, and by his Departure at once to despoyle them of all Happinesse. When the Bees fight in the Hive, the King flies away and leaves them, after which (as Natura∣lists observe) they never prosper. If for the Contentions of Christians Christ should forsake his Church, we must needs be in a most miserable condition.

Thus we see how sad the state of a Church or Nation is, which is shaken and shatter'd with Civil Dissentions. But the state of such a divided people is yet more sad, when the enemies seeing them

thus weaken'd by Division, do strengthen themselves against them by Confederacy and combination. For as that great Histori∣an observes; * 1.23Civil Dissentions animate Forraigne Foes to a hostile Invasion. Its the Devils maxime in the Church, and a principle of Machiavillian Policy in the State;

* 1.24Rend and Rule; Divide a People in∣to Fractions, and then they are easily subdu'd by a forraigne Power, who are already weaken'd by their own Divisions. Woe be to the godly, when they are divided amongst themselves, and the wicked are combin'd against them. When Herod and Pilate (who before were at enmity between themselves† 1.25) were made Friends, Christ was soon after condemn'd and crucifi'd. Certainly for the Divisions of Brethren there is cause of great Thoughts, great searchings of Heart; and the Com∣binations of the Churches Enemies are by all good Christians to be resented as the sad Symptomes of perillous Times.

Notes

• * 1.1

  Psal. 83.1-8.
• † 1.2

  2 Chr. 20
• * 1.3

  v. 24.
• † 1.4

  Mat. 24.28
• † 1.5

  Joseph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.7

  Bacon, in Essayes, c. 15
• * 1.8

  Nostine igitur, quod omne quod est; tam diu manere atqu•• subsistere, quam diu sit unum: sed interire atque dissolvi pa∣riter, quando unum esse desierit?
• * 1.8.1

  Bo••t. de Consol. l. 4
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.9.2

  Arist. Polit.
• * 1.10

  Nulla, quamvis sit mi∣nima Natio, cito potest ab Adversariis deleri, nisi propriis simultatibus seip∣sam confecerit.
• * 1.10.3

  Veget. l. 3
• † 1.11

  ••acon, in Essayes, c. 15
• * 1.12

  D. Featly.
• † 1.13

  Mark 3.24, 25.
• * 1.14

  Nulla salus BELLO: PACEM te poscimus omnes.
• * 1.14.4

  Aen. 11.
• † 1.15

  Cuncta atque con∣tinua toti∣us generis Humani aut Pax fuit, aut Pactio. Flor. Hist. l. 4.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Luk. 2.14
• * 1.18

  Nomen PACIS dulce est, & ipsa res salutaris. PAX est tranquilla li∣bertas. Nam nec privatos focos, nec publicas Leges, nec Libertatis Jura chata habere potest, quem Dis∣cordia, quem caedes Civi∣um, quem Bellum civile delectat: eumque ex numero hominum ejici∣endum, ex finibus hu∣manae Naturae extermi∣nandum puto.
• † 1.18.5

  Cic. in Philip.
• * 1.19

  Neque enim Civitas in Seditione potest esse: bea∣ta, nec in Discordia Do∣minorum Dominus.
• * 1.19.6

  Cicer. l. 1 de fin. Bon. & Mal.
• † 1.20

  Plin. Nat. Hist. l. 11. c. 17.
• * 1.21

  Discordiarum fraterna∣rum horrendi even••us; fratres ipsos, stir••emque suam, domos, regna, fun∣da everterunt
• * 1.21.7

  Livy, dec. 1. l. 3.
• † 1.22

  2 Cor. 13 11
• * 1.23

  Per Discordias Civiles externi tollunt animos.
• * 1.23.8

  Livy, d. 1. l. 3.
• * 1.24

  Divide & Impera.
• † 1.25

  Luk. 23.12