The Way to True Happiness, Sermon 17
The seventeenth SERMON.
MATTH. 5.9.
Blessed are the peace-makers: for they shall be called the children of God.
WEe have spoken of purity of heart: To this our Saviour subjoynes peaceablenes. and the order, and connexion is very good: for all contentions and brawles do arise of the impure lusts that are within, as saith S. Iames, chap. 4.1. From whence come wars & fightings among you? come they not hence, even of your lusts that warre in your members? As on the other side, upon purity of heart followes peaceablenes, Iam. 3.17. The wisedome that is from above is first pure, (of that we have spoken) then peaceable, as in the text. Blessed are the peace-makers, &c.
For the words, they containe in them these two parts; first, an assertion, or doctrine, Blessed are the peace-makers. Secondly, a confirmation or proofe in that which followeth, for they shall be called the children of God. For the first; the words are diversly extended, and interpreted by diverse Expositors: The most approved Authours of both ages, and of both sides, as well Papists as Protestants, agree in these two points, namely, that hee intendeth, first peace-keepers, secondly peace-makers: so that hence these two points doe result,
Doct. 1 1 That Christs Disciples, that is, all true Christians, must be keepers of the peace: they must bee in themselves peaceably disposed.
Doct. 2 2 That all Gods children must be peace-makers: they must not onelyonly bee peaceably disposed in themselves, but doe all they can to advance peace among their brethren.
Wee'le begin with the first.
All Christs disciples must bee peace-keepers, peaceably disposed, men of peace. They must give themselves to it (as some of our Interpreters, and the Iesuites expresse it) they must study it, and labour nothing more than peace. For confirmation hereof, the Apostle tels us in two severall texts, that God hath called us to peace, 1. Cor. 7.15. Col. 3.15. If wee looke to particulars, our Father is the God of peace, our Gospel a Gospel of peace, our law a law of peace, our titles titles of peace; among fowles Gods people are called peaceable Doves, and among beasts they are called peaceable sheep. They are charged to pursue after peace, not onelyonly to follow peace with all men, but to seeke peace and ensue it. To this our Saviour exhorts us, and the Apostles very often in all their Epistles, and that earnestly too. Indeed there is no one duty in all their writings that is more put on, either for strength of reasons and arguments, or for earnestnesse of intreaty. Follow us a little, and you shall see it made good. Have salt in your selves, and have peace one with another, saith our Saviour. Mar. 9.50. And in Iohn, By this shall all men know that yee are my disciples, if ye love one another. Now there can be no love, where there is no peace. So the Apostle, Rom. 12.18. If it be possible, saith hee, as much as lyeth in you, live peaceably with all men: As if he should say, Let there be no default in you, let not the stay be on your part, let it not sticke there, but doe you diligently endeavour a generall peace with all sorts. So likewise, Heb. 12.14. Follow peace with all men, and holinesse. So farre as you may with a safe conscience, be ready to entertain peace with all men. And, Phil. 2.1. speaking there of Christians among themselves, see how earnest the Apostle is in the point, If, saith he, there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any bowels and mercies, fulfill yee my joy, that ye be like minded, having the same love, being of one accord, of one minde, doing nothing through strife or vaine glory, &c. So 1. Pet. 3.8, 9. and so downeward; Finally, be all of one minde, having compassion one of another, love as brethren, &c. And how often are we pressed to the duty of love (which, what is it else but the strength, and perfection of peace?) that it bee not in word and in speech, but in deed and in truth, that it be a burning love, a pure love, an effectuall, working, hearty love: that is, that there be in us peace in all abundance, that wee follow after, and ensue it, that duplicate page duplicate page duplicate page duplicate page if it runne away from us, we runne after it; and that by any meanes upon any termes, what in us lies, we entertaine and keepe it.
Thus you see the Doctrine set on both by Christ and his Apostles: Let us consider of some reasons.
Reas. 1 And first, if we speake of brotherly peace, and agreement with our fellow-members, the Apostle poures forth a whole volly of arguments to move us hereunto. Ephes. 4.3, 4, 5, 6. Endeavour, saith he, to keepe the unity of the Spirit in the bond of peace. For why? There is one body, and one Spirit, even as ye are called in one hope of your calling. One Lord, one faith, one baptisme, one God and Father of all, &c. All these unities are there brought by the Apostle, to binde Christians together in that perfect bond of peace: that sith they have all one Father, and so are brethren: sith they have all one head, which is Christ, and so are fellow-members of the same body: sith they are led all by one Spirit: sith they hope all for one heaven, beare all one badge of baptisme, are knit all by one bond of faith to Christ, and one another, therefore they should be at peace among themselves. And, Phil. 2.1. (the place but now named) he bringeth such effectuall arguments to provoke Christians to peace, as are enough to melt any man, a Christian heart cannot stand against them. If there bee any consolation in Christ, &c. If there be such a thing as the comfort of love, or fellowship of the Spirit, fulfill ye my joy; and not mine only, but your fathers joy, your mothers joy, the joy of eueryevery faithfull Christian, that yee be like minded, being of one accord, &c.
Thus you see why brethren should study peace among themselves, and toward one another. But now, why should they doe so toward strangers, toward enemies?
The reason is given by S. Peter, 1. Epist. 3.9. Be Reas. 2 pitifull, be courteous, not rendring evill for evill, or railing for railing; but contrariwise blessing, knowing, saith he, that ye are thereunto called: And hereby ye shall inherit a blessing, ye shall have long life and see good dayes: besides, in being at peace, ye shall provide for your owne safety and security. For who is hee that will harme you, if yee ensue peace, and be followers of that which is good? or if any should be so unreasonable, yet God would right you; for, the eyes of the Lord are over the righteous, &c.
Thus hee. But what need we goe further than our text, which affords us two forcible reasons to peswade us hereunto? First, the blessing lyes in this; peaceablenesse blesseth a man (Blessed are the peace-makers.) It blesseth him first with privative blessednesse, secondly with positive. For the first, It frees a man from the evils of warre and contention, which runnes through all like a wilde-fire: It brings a curse on a mans estate, and wasts it; a curse on his body, and disorders it; a curse on his minde, and distempers it; a curse on his meate, which becomes hereby unpleasant; a curse on his bed, which becomes uncomfortable: it makes him miserable in life, more than miserable in death. All these evils peace preserves a man from.
Secondly, positively it blesseth him, first in his name; for it is a glory to a man, saith Salomon, to passe by an offence: and he shall be esteemed wise that can doe it. As on the contrary, proud and arrogant is his name, saith hee, that dealeth in proud wrath. Secondly, it blesseth a man in his estate, for by peace and concord small things grow great, (could the Heathen say) as by discord and contention great substance is soone consumed and comes to nothing. Thirdly, in body it brings a blessing, for, it is marrow to the bones, and health to the navell: as fourthly in soule, it calmes the affections, and sets all in good order: In a word, it renders a man blessed in life, in death, and after death; therefore seeke peace, and ensue it.
The second reason laid downe in the text, is, that peaceable persons shall bee called the sonnes of God; and truely so called: for such a one doth notably expresse God, who is therefore called the God of peace: Neither can we any way more resemble him, than by following after peace with all men, so shall wee approve our selves to bee indeed the children of our heavenly Father, who doth good to the wicked also, & blesseth even the froward, making his Sunne to shine, and his raine to fall both vponupon the just, and the unjust: as it is in the later end of this Chapter. But wee'le say no more to prove this point; all the businesse lyes in the practice of it.
Vse 1 For Use therefore: Must all Gods people bee peace-keepers? Here's then a word of complaint and reproofe of the most amongst us, who have little acquaintance with the wayes of peace. It is a miserable thing to behold and consider what jarring there is every where, what snarling and contending on every hand. Christians when they have to deale with strangers, first, can returne taunt for taunt, reproach for reproach, blow for blow &c. Oh! what is now become of the power of Religion? Is this to walke as becommeth Christians? It is for dogs to snap and bite at one another, and not for sheepe.
But this is not all, Christians even among themselves are ready to scatter and divide one from another (it faring with them, as with sheepe, which seldome get together, and make head, till some dog bee sent amongst them.) Herein they come short of the very wicked, who can comply and combine together for evill purposes. To enact a mischiefe, they can lay their heads together, their purses together, and use all the friends they have to bring an evill device to passe: when Christians in the mean while are divided among themselves, and so greatly weakened. Is it not a thing to bee bewail'd, and lamented, that one brother should envie, quarrell, taunt another? when very beasts, and other unreasonable creatures can agree well enough with those of their owne kinde; for even —saevis inter se convenit ursis: very Beares and Wolves though they will worry and teare other kinde of creatures, yet they can well enough agree among themselves: and shall Christians be so unnaturall, as to inveigh against one another, to intrappe one another, to defame, disgrace, and devoure one another? —tantaene animis coelestibus irae? as he said in another case: this is all one as for one eye to pull out another, one hand to cut off another, &c.
It is much to be bewail'd, that we are no wiser in our generation. Looke into the Church, what schismes and rends find wee there? one drawing this way, another that; one holding this opinion, and another that: so that the Church may now justly complaine, as Rebeccah did of old, when the babes strove in her wombe, If it be so with me, why am I thus? Looke into our Societies and Corporations, what enmities and dissentions shall we there discover? what aemulations and enmities, one undermining and over-reaching another? &c. Looke into particular houses and families, what unnaturall rendings and jarres shall a man there meete with? children against parents, parents against children; husband against wife, wife against husband; servant against master, and master against servant; and a mans enemies are often those of his owne house. Nay, many times you shall have a man not to agree with himselfe, so passionate will he be, so tetchy, so discontented, that he will give no rest to himselfe, much lesse to others: whence is that of the Apostle Iames, From whence are warres and contentions amongst you? Why (will some man say) never was any one troubled with such crosse servants, such bad neighbours, such injurious and deceitfull people as I am, and hence arises my discontent. No, no, saith the Apostle, I had as leefe thou wouldst say nothing: It is thine owne pride, thine owne selfe-love, covetousnesse, envy, and other evill lusts that warre in your members, that make all the trouble: hence are brawles, hence contentions. And therefore also the Apostle Paul, 1. Cor. 3.3. tells the Corinthians plainly, that the very cause of those envyings and variances found among them, was, their owne corruptions and carnall-mindednesse; for, whereas there is among you (saith he) envying, and strife, and devisions, are yee not carnall and walke as men? A Christian should be somewhat more than another man that is meerly carnall; but so he is not, so long as he liveth in strife, and contentions; this is a fruite of the flesh. And as it flowes from an ill fountaine, so it tends to an ill end: for all dissention tends to dissolution and destruction. A Kingdome, a State divided against it selfe; a Society, a Family divided against it selfe, is neere unto ruine, it cannot stand long, saith our Saviour. All perfection and safety depends upon union, as on the other side, danger and destruction inevitably followes vponupon distraction, and disunion.
Therefore see the miseries that ensue upon such courses afar off, and be warned: See other Churches dissolved and ruined by these meanes, and be wise for your selves.
Peace, like the wise woman Salomon speakes of, buildeth up the house, but contention, as the foolish woman, pulleth it downe with her hands.
See to it therefore (for a second Use of the Vse 2 point) that ye be of peaceable dispositions; if ever ye would be called the sonnes of God, labour to get peace, and to keepe it too: If others bee crosse and will not, yet let us follow it close, make huy and cry after it, and as he speakes, Seeke peace, and ensue it. If others will not come to thee for peace, goe thou to them; it is an honour to be first in so good a cause, therefore slack not, neither give it over till thou hast atchieved it: entertaine peace upon any tearmes.
And that you may, first, for the inside, labour to compose that, for till matters be well setled within, their can be no peace abroad. Here therefore learne first to steere the mind with those two rudders, the graces of first Wisedome, secondly Humility: with these two the minde must be ballasted, if we would keepe the peace.
For the first, Salomon tells us, It is the wisedome of a man that deferres his anger, and passeth by an offence. If the understanding be ballasted with wisedome, he will easily put up indignities and injuries, passe them by, tread them under foot. Tis weaknesse, and want of wisedome that makes men so testy and exceptious: Anger resteth in the bosome of fooles, saith Salomon. The foolish heart is the nest of anger, but it is wisedome to deferre, and put by the remembrance of an offence or unkindnesse.
Secondly, there must be humility, if we meane to be at peace; for it is onelyonly by pride that men make contention, but humility puls downe the heart, and makes it pliant, and easie to be dealt withall. But where wrongs lye heavie, sinne lyes light, where those seeme great, this seemes little; which humility would easily remedy: for it makes a man nothing in himselfe, despised in his owne eyes, which whoso is, he will not make a great matter of a small, stand upon his tearmes of reputation, &c. And thus the mind must be purified and qualified, if you would have peace.
Secondly, for the Will, furnish that with love, and charity to God and men: For when it comes once to this, God loves me, beares with mine infirmities, forgives me mine offences and trespasses; this will cause us out of love and thankefulnesse to God, to count it a very small matter, to passe by and remit whatsoeuer weakenesses and offences of our brethren. Besides, love is sociable, a good interpreter, takes every thing in the best part: It suffers long, and is kind, is not easily provoked, thinketh no evill, beareth all things, beleeveth all things, hopeth all things, endureth all things, seeketh not her owne, throwes downe all enclosures, layes all in common; tis not selfish, lookes not on its owne things, but on the things of others also, tenders their wel-doings even as its owne: Now you know all quarrels, for most part, are about Meum and Tuum, It is this same, Mine and Thine that breeds all bate and strife among people; as wee may see it also in other creatures. Dogs can agree well enough together, till such time as there be a bone cast among them that cannot be divided. So likewise horses can travell together quietly all day till night comes, when they have provender cast them, then they fall to snapping and fighting with one another, and cannot agree. And even so it fares with most kinde of men, they can bee lovers and friends till it come to a matter of profit, and then begins squabbling, quarrelling, and snarling at one another: But now where there is true love among men, all this will be prevented; for love studieth and laboureth the good of others, no lesse than its owne, being neither apt to give offence carelesly, nor to take it causelesly.
Thirdly, if you would have peace, looke to the conscience, that that be pure and peaceable. Now there is a double peace of conscience; first the peace of justification, when the guilt of sinne is removed by the bloud of sprinkling. Secondly, of sanctification, when the passions are subdued, and lusts mortified: for it is from mens lusts that warre in their members, that there is so much warre and strife in the world, Iam. 4. Therefore get the conscience stablisht and quieted with this double peace, if you would be at peace with others. The cause why men are so unquiet, and quarrelsome is, the guilt of sinne clogging them, and their owne lusts, and passions conflicting with them: hence is it, that upon every slight and trifling occasion, they are up in armes, and all on a hurry. Marke what the Prophet saith, There is no peace to the wicked: but they are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Esay 57. The sea is of it selfe unquiet and troublesome, but if there come but the least storme, or gust of winde, it presently becomes tumultuous, and raging: And so it is with an evill conscience, if there be not peace with God, and peace with a mans selfe, if the passions be not in some measure subdued, and the lusts mortified, a man cannot be of a peaceable disposition and behaviour towards others. But when a man is once at peace with God, and hath the pardon of his sinnes sealed up to his soule, his corruptions not onelyonly covered, but cured also, then he can without difficulty devoure such wrongs and discourtesies as are offered him by other men. Then when there is no mudde left in the bottome, let there be what shaking or joggling there will be, no distemper followes thereupon.
Now therefore, if you would have peace with all men, looke to your inside, to qualifie the Understanding with Wisedome and Humility; the Will and Affections with Love and Charity; the Conscience with purity and peace; And that's for the inside.
The outside also, in a second place, must be with no lesse care and diligence composed, and ordered, if we desire peace. The countenance must carry peace in it; for as hee said in another case, Vultu saepe laeditur pietas: tis as true here, A man may breake the peace, and make warre with his very countenance: namely, if his looks be strange, coy, discontented, sullen, sowre, or the like. And as the countenance must promise peace, so our actions and whole behaviour must expresse it. The eye must be peaceable, not haughty, nor prying and poring into matters of provocation, but rather looking after that which may stirre up to love and liking. Excellent is that counsell of the Apostle, Heb. 12. Consider, saith he, one another, to provoke to love: seeke not so much after those things that may stirre up to courses of contestation and contention, as of love and good affection. Thinke not what failings and infirmities such a one hath, looke beside whatsoever is in him that may estrange thee from him, and fasten upon such things as are amiable, as may ingender and increase thy good opinion of him, and affection toward him. Say, Admit such a one hath these and these infirmities (into such things men are mostly too too apt to inquire and take notice of, that they may make themselves beleeve they have reason to keep aloofe from them) but is there nothing at all lovely in him, or praise worthy, nothing that may draw mine affections toward him? then it goes hard.
So for the eare, keepe a good porter there, stop up all passages against slanderous reports made against others. The Apostle warnes us to beware of such as make it their trade to goe twittling from house to house, and tale-bearing, or pedling up and downe as Moses calles it, Thou shalt not walke about as a tale-bearer; the word signifies a Pedler, such as whisper here, & back-bite there: upon such we must learne to frown, and cast an angry looke: Pro. 25. As the North-winde driveth away raine: so doth an angry countenance a back-biting tongue: For all unkindnesses for most part, grow upon mis-report, things being usually greatned & aggravated in the carriage. Next you must rule the tongue: A soft answer pacifies wrath. If you ayme at peace, you must in case of controversie with another, apply your selfe to a coole language, speake softly, speak wisely, speake silently, and in secret: This will coole the too great heate of another, and disarme him of his excessive indignation. Hard to hard will never yeeld, but lay hard to soft, and you may breake even a flint upon a bed or cushion, which cannot be done by laying one flint upon another: So let a mans heart be never so hard and obdurate, if wee use soft words to him, and give him milde speeches, he cannot but be mollified and melted towards us: In so doing you shall heape coales of fire on his head, which shall melt and soften him. Therefore if you would be at peace, take unto your selves gentle speeches, soft answers: let your arguments be as hard as you can to convince them of their failings; but let your words be soft, clothe them in as good tearmes as you can. And so when you take upon you to speake of other men, take heed that you never speak of their faults and infirmities but in an ordinance, (as one saith) that is, either to pitty them, or to pray for them, or else to admonish them, for their amendment.
Lastly, the whole carriage and deportment of a man toward others, must be peaceable. And if at any time there grow dislike or offence, if any quarrell arise betweene neighbour and neighbour, let them come together, and debate the matter lovingly betweene themselves, that there grow not any strangenesse or alienation of affection: For most unkindnesses grow upon mistake, and are greatned by the carriage to and fro. In such a case therefore you must come together and conferre; say, Neighbour, me thinkes you looke strangely upon me alate, pray you what's the matter? you take such and such a thing unkindly from me, I pray you understand mee aright. And thus must you goe and expound your selves if you would have peace, and shew your selves forwardly in such a course as this, in case others hang backe; yea, covet to be first in so good a cause, so shall you be first in the honour here given to peaceable persons, that they shall be called the sonnes of God.
Is it so then, that thou hast wronged another, or any way over-shot thy selfe in thy carriage toward him? goe to him, and say, Neighbour, I acknowledge I have thus or thus misbehaved my selfe toward you, I have done you wrong in these or these particulars; now I see my errour, and am sorry for it; I pray you pardon me. As on the other side, hath any man offended or trespassed against thee, and it repenteth him? forgive him freely, remembring what God for Christs sake hath forgiven thee. Be it, that such a one hath done you these and these injuries, did you never wrong God? did he never pardon you? That one example of God so urged by the Apostle, Colos. 3. Ephes 4. gives a full answer to all objections.
Quest. But what, are there no bounds then?
Answ. Yes, and they are these. The first you have laid downe unto you, Heb. 12. vers. 14. Follow peace with all men and holinesse: we must never purchase peace with the losse of holinesse; it must be usque ad aras still, as the Heathen could say.
How we must have peace with all.If wee cannot come by peace with men, but we must have warre with God, offend our consciences, betray the cause of God, or the like; we must utterly refuse the peace that cannot be had but on such hard termes as these.
The second limitation you may read, Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men: As if he should say, Let there be no stay on your part, let it not sticke there howsoever, doe you your utmost to have peace with all. Indeed it is not in your power to give unto other men a peaceable disposition; but see to it that there be no want on your behalfe, and then your duty is discharged. Offer termes of peace to those that have wronged you, and if you have wronged others, thinke it not too much to shew your selves sorry, with confession of your fault, submitting, and seeking to give them satisfaction, if it will be taken: and if not, yet you have done your part, and may be comforted.
Thirdly, this must be understood, as meant in a private or personall cause, that we are thus eagerly to pursue after peace: But otherwise, if the cause be publike, or doe concerne others, as, if God be enwrapt in it, or if it tend to the undoing or betraying of wife and children, &c. in such a case a man hath an Altar provided him, even the Law; which he may lawfully fly unto; yet so, as he still remember to ensue peace, and be as ready upon any reasonable termes to lay hold on it, as Benhadads servants were on the words of Ahab: No sooner was the word out of his mouth, Is my brother Benhadad yet alive? but they hastily catcht at it, and made their use of it presently: And so must we in such a case, upon the very first occasion, upon duplicate page duplicate page the least intimation that tends to peace, shew our selves ready and desirous to cast away our Armes, lay downe weapons, and be friends: with these bounds and cautions observed, Follow peace with all men. Ye are all taught of God, of nature, to love one another, and so consequently to be at peace.
Motives to peace.Consider here (for motives) that it is first an honourable thing to be peacefull: so saith Salomon, Pro. 20.3. It is an honour for a man to cease from strife▪ but every foole will be medling. It is the property of a foole to be busie, busie, busie about every little trifle, but it is an honour to him that can study peace, for he shall be called the sonne of God, as our Saviour here.
Secondly, as it is honourable, so it is comfortable, sweet, easefull. It yeelds farre more true content to a man, than contention, jarring, discord.
Thirdly, neither is it lesse profitable than comfortable, for it yeelds the quiet fruits of righteousnesse to those that exercise it, as saith S. Iames, The fruit of righteousnesse is sowne in peace of them that make peace. Iam. 3.18. They shall surely reape as they have sowne, and have an happy harvest.
Fourthly, It is also every way desireable; and now, if ever, seasonable; sith you are now by the appointment of the Church, and custome of the countrey, to come to the Lords Supper, which is a Sacrament of peace, a Seale of your union and communion with Christ your head, and with one another; where you are all to eat of the same spirituall meat, and all to drinke of the same spirituall drinke, &c. when therefore should you be friends, and at peace among your selves, if not now? The Greekes had their foreign, whereby they tooke an order, that all old wrongs and grudges should bee buried and forgotten amongst them. The Primitive Christians had their foreign, their love-feasts for like purpose as the former: Oh learne we all of them to forget and forgive from the heart freely such as have abused and injured us: Get that art of forgetfulnesse, so much commended, and urged upon us both in the Ephesians and Colossians: Forbeare one another and forgive one another, if any man have a quarrell against any, even as Christ forgave you, so also doe ye. Looke not so much what other men doe, or what carnall reason suggests, or carnall friends counsell you to doe, as what Christ hath done. He hath forgiven and forgotten your offences, saith the Apostle, so also doe ye. Colos. 3.13. And in the Epistle to the Ephesians, chap. 4.32. Be ye kinde one to another, tender-hearted, forgiving one another even as God for Christs sake hath forgiven you.
Be ye therefore (in this behalfe) followers of God as deare children; follow your Father, by being peaceable and yeelding. God is an example beyond all exception, He seekes and sues to us for peace, although he never did us any wrong, we be the wrong-doers; why then should we shew our selves so stiffe, in standing out against our brethren? Perhaps, you will say, He is mine inferiour, I am no whit beholding to him, I stand not in need of him, but can live without him? I owe him not a groate, &c. therefore why should I seeke to him? But is not all this much more true of God? hee owes us nothing, neither is in need of us, but can live without us, &c. and yet he makes to us, seekes after us, sends and intreats us to be reconciled.
Finally, labour to shew and approve your selves Christians, by being peaceable; especially with your brethren to whom you stand bound in so neere relation. Embrace peace in your houses and families, in your Corporations and Societies, in your Congregations and Churches.
For the house: Every man dwells more or lesse conveniently, as he is at peace. It is not how faire your houses are, how well situated, &c. but what peace you have in your severall habitations. Better, saith Salomon, it is to dwell in the corner of an house top, than in a wide house with a contentious woman: Whereas, if there be peace and quietnesse, though a man dwell never so inconveniently, never so incommodiously, he accounts it as nothing. And as a mans dwelling, so likewise his dyet is as his peace is: Better (saith the wise man) is a dinner of herbs, where love is, than a stalled oxe, and hatred therewith, Pro. 15.17. And againe, Better is a dry morsell, and quietnesse therewith, than a house full of good cheare with strife, Pro. 17.1. If there bee not peace in a family, and sweet entercourse with man and wife, the sweetest meate is made bitter, and a curse brought on all their contentments: as on the other side, if there be peace, and good agreement between them, though there be but a dish of herbs or a few roots to feed upon, or other homely provision, it is enough, it is enough.
The same may bee said for Corporations and Societies. Never tell me how faire your streets are, how spacious your buildings, how convenient your habitations, or the like; if peace be wanting it is to little purpose how otherwise you stand accommodated or advantaged. Peace is the wall, bulwarke, strength of a towne, and that which holds all together: as on the contrary, discord and dissention tends to ruine & destruction. The matter is therefore, how & whether you love one another, serve one another, help & pitty one another, &c. Oh it is a happy thing when brethren live and dwell together in unity: for there God commandeth the blessing, and peace for evermore. Psal, 133.
And if peace be so necessary for Corporations, what then is it for Congregations and Churches? here especially peace must be by all means sought and maintained. Here it is required that wee bee all of one minde, speaking the same things, thinking the same things: or if that cannot be obtained, that we should be all of one opinion, yet certainely wee should at least bee all one in affection: Especially, care should be used for the preserving of peace betweene Pastor and people. It is love and unity that builds up Churches, holds all together, &c. loose this and all is gone. If there be not love in the speakers tongue, and love in the hearers eare, they will be wondrous apt to mistake one another, to misconstrue one another, and so Gods worke will be hindred, and no good done. This Satan knowes full well, and therefore labours nothing more than to cast a bone betweene them: and hence is it that a Pastour most an end, hath not lesse honour and respect any where than amongst his owne people. When Satan begins indeed such a businesse as this, he doth his worke for most part closely, and insensibly. He is not so blunt as to tempt a man to forsake all good company at first, or to loath all preaching, but hate such a particular Christian, distaste thine owne Pastor, &c. and thus he circumvents us, and hinders our growth: Let us wisely see into his wiles and stratagems of this nature, and beware them.
But wee will rake no longer in this sore, onelyonly hearken what the Apostle saith, Phil. 4.2. I beseech Evodias, and beseech Syntiche that they be of the same minde in the Lord. Take notice how earnestly hee presseth it upon these two, who may seeme to have beene leading persons amongst the Philipians, such as made a side, and led a faction; therefore he addresseth his speech to them, and beseecheth them, that they would even peece together, that so there might be good agreement among the rest.
And as he beseecheth these in this manner, so elsewhere others. Rom. 16.17. Now I beseech you brethren, marke them that make divisions and offences, contrary to the doctrine which ye have learned, and avoyd them. That is, all make-bates, and tale-bearers, that sow the seedes of dissention; these must be shun'd and avoyded. And in the very next chapter, 1. Cor. 1.10. Now I beseech you, brethren, by the name of our Lord Iesus Christ, that ye all speake the same thing, and that there be no divisions among you: but that ye bee perfectly joyned together in the same minde, and the same judgement. And, as if all this had beene yet too little, in the close of his second Epistle, he takes his leave of them in this manner. Finally brethren farewell: be perfect, be of good comfort, be of one minde, live in peace, and the God of love and peace shall be with you. 2. Cor. 13.11. He denyes them the having of any comfort, or enjoying the God of comfort, unlesse they would linke together, minding all one thing, looking all one way. If yet you would have more, see Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of love, &c. fulfill ye my joy: and not mine onelyonly, but the joy of Angels, Christs joy, the Churches joy, your teachers joy; and all in this, that ye be like-minded, having the same love, being of one accord, of one minde, doing nothing through strife or vain-glory, but all things in peace, humility, and concord among your selves. But so much bee spoken of this first point. The second followes; and that is,
That Christians must not onelyonly bee peaceable Doct. 2 themselves, but also doe what they can to advance peace among their brethren. They must not onelyonly be peace-keepers, but peace-makers also. Such a one was Abraham: If Lot will not come to Abraham (as it behooved him to have done) Abraham will goe to Lot: and what saith hee? Oh let not thou and I strive, for we are brethren. Gen. 13.8. So Moses when he saw two Hebrewes striving together, he offered to compound the controversie, and make peace betweene them, Exod. 2. So the house of Cloe sought to doe the same office to the Corinthians, 1. Cor. 1.11. But what should we stand upon many particulars? Christs owne example may stand in stead of all. What a journey did hee take from heaven to earth, and all to make peace, and to reconcile us to God his Father?
Reas. 1 And this we should diligently doe: first, in regard of God, and out of zeale to his glory, which greatly suffers by our dissensions. For where envying and strife is (saith S. Iames) there is confusion, or unquietnesse, and every evill worke, Iam. 3.16. Ill conceits, ill surmises and suspitions, ill practices of all sorts, where the peace is broken, God is a looser by all such doings. The wrath of man worketh not the righteousnesse of God, Iam. 1.20.
Reas. 2 As in zeale for God, so in love to our brethren should we advance peace among them, and doe what we can to part them when they fall foule on one another. It is cruelty to see very dogs fight, and teare out one anothers throats, and not to part them: Much more here.
Yea, in love to the common good should we be forward to further peace, for the Churches sake, for the Common-wealths sake, which doe both suffer by civill dissensions.
Yea, for our owne sakes should we bee moved hereunto, sith such as sowe peace, shall reape the fruit of it, Iam. 3.18. and Pro. 12. such shall have joy, comfort in their owne soules, love from God, love from men, assurance of this, that they are children of peace; yea, that they are the children of the God of peace, as here in the Text.
Must Christians bee peace-makers? Vse. this then may serve to chide and humble two sorts of people: First, such as put not forth themselves to the performing of this Christian office, of setting peace betweene those that are at difference, but looke on while they fight, and never stirre to worke an agreement. I know what will bee their excuses.
One saith, Ob. What should I meddle in these businesses? I have not a calling to deale with them.
It is but hypocrisie, for the most part, Answ. that makes men to object in this manner, That they want a calling. Thou canst take a calling to relate their infirmities, to censure and slander them, saying, Such a one is proud, stout, angry, injurious, and hast thou not a better calling to endeavour a reconcilement, and to seeke to peece them up againe?
Yea,Ob. but is it not commonly seene that he that finds himselfe to doe in other mens controversies, holds a dog by the eares, as Salomon speaketh, or a wolfe, as our proverb runnes, which he can neither well let goe, nor safely keepe hold of?
It is too uncharitable a censure, Answ. to thinke thy brother a dog. Make triall of him rather, and see whether hee be not a sonne of peace, that will lay hold on such a motion, and not a dog that will turne againe, and rend those that offer to do them good.
Yea, but it will not be well taken,Ob. that I should intermeddle: and in so doing, I should doe but as one that offers to part a fray; derive the blowes upon my selfe, incurre a great deale of envie from one of the parties.
Answ. Admit it should be so, yet there is a reward for thee with God; by whom this thine endeavour of making peace is greatly accepted, however men take it.
Ob.Yea, but I shall be counted a busi-body, for my good will, and paines this way bestowed.
Answ. No: but if thou goe about this worke discreetly and orderly, thou shalt be counted and called a childe of God. Therefore leave objecting, and all excuses laid aside, promote peace to thine utmost. For whatsoever men plead and pretend for excuse, the very true reason of their backwardnesse to businesses of this nature, is, want of zeale to God, and of love to men, want of courage, and too much feare of displeasing others.
A second sort here reproved, are such as goe about and make bate between man and man; those incendiaries, that make it their occupation to carry tales, to whisper against their brethren, and smite in secret; buzzing into mens eares false and slanderous reports, to engender strife. These are a cursed generation of people; the mouth of God curseth them, and his soule abhorres them. Pro. 6.14. He that soweth discord among brethren by suggesting tales and reports, is that seventh thing which is an abomination to God. And iustly too: For a make-bate is the first-borne of the Devill: (as hee that makes peace on the other side, is said here to be the sonne of God) neither can a man resemble the Devill in any thing more than by doing such evill offices. It is the Devils businesse and occupation to breed quarrels, to set heaven and earth together by the eares: hee sets God against his creatures, and the creatures against God; man against man, and one creature against another. This worke hee makes, and this is his daily employment. Christ on the contrary, came to take away the partition-wall, and to bring in peace: Whence it was, that the Angels sang him into the world, with Glory be to God on high, in earth peace, goodwill toward men. Luk. 1. If then we would approve our selves to be children of God, we must be al for peace: for he is the God of peace; of order, and not of confusion: but for such as delight in warres and contention, that breed bate & sow strife, they are the Devils children, and to him they belong. Besides that they stand accursed of God, men must curse them too: God gives all his people leave to curse such a one. Deut. 27. toward the end, Cursed is he that misleads his neighbour (with idle tales and reports) to make him wander out of the way, and all the people shall say, Amen to it. Againe, Cursed be he that smites his neighbour in secret, (that back-bites him, and speakes evill of him in a corner, slily, so to worke him out of the good opinions of others) and all the people shall say, Amen. Loe, this is the wretched estate of all such as breed bate and dissensions betweene party and party; Heaven and Earth concurre in a curse against them.
For a second Use, Let us be all called upon to be peace-makers; and that first betweene man and man: secondly, betweene God and man. This is the way to interest your selves into the blessing, if you shall doe what you can to make up peace. For men first, see that you labour in Gods forge rather than in the Devils; blow up Gods coales rather than the Devils; maintaine not this wilde-fire, but doe your utmost to extinguish it: For this end, receive no tales, bruite not reports, doe nothing that may provoke to contention, or make way for discord. If you see men to be friends and at one, doe all you can to indeare them yet more to one another: if you perceive a breach made, stitch it up againe quickly, seasonably; be early in this point, as Salomon bids, Stop the passage timely, before the water get out: for otherwise, the deluge of contention may rush out, in such sort as may cover the face of the whole countrey, yea, of a whole kingdome: Prevent it therefore by taking it in hand speedily. So soone as any one spies but a little smoke more than ordinary, he presently cryes, Fire, and every man runnes forth with his bucket to stop and quench it. And so must wee deale in quenching these unnaturall fires of jarres and contention. In a mans coate, a small rend or hole would be soone stitcht up; but if it be let goe without further looking to, it growes worse in a short space: for every small matter will catch at it, and make it greater. And as it is thus in garments, so also in societies: That difference may be easily composed at first, which afterwards will not be made up without much adoe: Therefore if you would doe good in these matters, come timely to them, proceed orderly in them, give good example in your owne particular, lest haply it be objected to you, as it was to that Heathen King, who offering himselfe as an Umpire to another Nation, was willed to make peace at home first; settle his owne state & family, so should he better skill of others. You must be at peace within your selves, in your owne persons, in your owne families, if you ever thinke to make and establish peace abroad.
Secondly, be (as speedy, so) hearty in this businesse; pray that God would teach you what to speake, and how to speake in the point, and the parties how to heare. Earnestly importune them (the parties, I meane, that are at difference) to entertain & embrace peace. You see how the Apostle behaves himselfe in this businesse. I beseech Evodias, and I beseech Syntiche that they be at one: and so Philip. 2.1, 2. If there be any consolation, &c. (q.d.) If ever you will have any comfort, frame your selves to a course of peace, &c.
But secondly, as wee must labour to set peace betweene man and man, so must wee likewise betweene God and man, betweene heaven and earth, betweene father and childe. This is the office of Ministers especially, who are sent of God to treat a peace, and to perswade reconciliation. Let us therefore take paines in the businesse, it is of highest nature, of greatest consequence. Deale with men first, contest with them earnestly, as Nehemiah did with the Iewes of his time, that had carried themselves disorderly: entreat, and beseech them to be reconciled to God. What shall any one get by standing out? hee is not beholding to us, but can live and be happy without us. Yet is he content to offer termes of peace: What madnesse is it then to contend with our Maker? Perswade them therefore as effectually as you can, to put away those make-bates, pride, selfe-love, hypocrisie, &c. to come in, submit, throw downe their weapons, and bring Christ with them; for, God is in Christ, reconciling the world to himselfe. 2. Cor. 5.
Thus must wee deale with men; it is the end of our ministry to perswade you to be friends. Then deale as earnestly with God for men, plead with him, as Moses did for the people, as Amos for Iacob, cap. 7. entreat him that hee will bee at peace with our Townes, at peace with our Churches, at peace with our Kingdomes; there is wrath gone forth against us already, the smoke appeares, Oh runne quickly, and stand up in the gap, &c. And thus must wee treat with God, and treat with men, about a conclusion of peace. Happy were we, if we could accord heaven and earth together.
FINIS.