Christian Courtesy, Sermon 2
The ſecond Sermon.
BE perfect. Text.The firſt thing he exhorts them to, is perfection: And whereas there is a twofold perfection, the one of parts, the other of degrees; it is the later that is heere meant, and not the former. The point is,Doct. Perfection ought to be endeauoured. Perfection ought to bee endeauoured: Our whole courſe of life ſhould be a progreſſe vntounto it. Perfection, in regard of ſinne to bee purged out, In regard of grace to bee encreaſed and ſtrengthened, In regard of our actions and operations, ought to bee hard followed, and ſtriued after.Hebr. 6.1. Therefore leauing the principles of the doctrine of Christ, let vsus goe on vntounto perfection, Cap. 13.20.21ſaith the Author to the Hebrewes. And againe, Now the God of peace, that brought againe from the dead our Lord Ieſus Christ, &c. Make you perfect in eueryevery good worke to doe his will. So the Apoſtle exhorteth theſe Corinthians in another place of this his Epiſtle, to perfect holineſſe in the feare of God. 2. Cor. 7.1.And ſuch as his doctrine, ſuch was his practice:Philip. 3.13.14 This one thing I doe (ſaith he) forgetting thoſe things which are behinde, and reaching forth vntounto thoſe things which are before. I preſſe towards the marke, for the prize of the high calling of God in Chriſt Ieſus. Epheſ. 4.8.11.12.When Chriſt aſcended vp on high, he gaue ſome Apoſtles, and ſome Prophets, and ſome Euangeliſts, and ſome Paſtors and Teachers. For what end? For the perfecting of the Saints, &c. Till wee all come in the vnitie of the faith, and of the knowledge of the Sonne of God, vntounto a perfect man.
Reaſon. 1. Theſſ. 4.1. 1. Cor. 9.24.Christianitie, as we know, is compared to a way, and to a race: in which a man muſt not ſtand ſtill, but goe onward, if he would come vntounto the end, and receiue the crowne. And Christians are compared vntounto Children, 1 Cor. 14.20.and therefore muſt euer bee waxing and increaſing in ſtature; going forward in knowledge and in wiſdome;Luke 2.52. growing in ſtature and in fauour with God and man, as did our Sauiour.
Vſe 1 Diuers ſorts then are iuſtly to bee cenſured: firſt, Such as hauehave not yet begun well, nor entred as yet into a courſe of Chriſtianitie; but ſpend their dayes in fulfilling of their luſts, and in a lazie forgetfulneſſe of Religion and godlineſſe. How is it poſſible a man ſhould be Perfectus, that was neuer Factus? make an end that neuer yet began. How farre from practiſing the Apoſtles precept is the Drunkeard, the Adulterer, the Couetous, the Vſurer? What perfection aime theſe at, vnleſſe it it be to be perfect ſlaues to Satan, or perfect Diuels:Perfecte vt perſecti. Theſe as yet are perfect imperfect ones. Let all ſuch ſpeedily beginne, that they may continue and end. It is impoſſible for him to be perfected, who is ſtill abortiue. Begin betimes, deferre no longer, leſt Gods end comes before your beginning. Early holineſſe (ſay ſome) prooues ripe corruption: but certainly, habituated prophaneneſſe prooues ranke damnation; delay is dangerous. Enter then into the way of pietie, and follow it; ſtriuing with all your powers, to grow vp to a perfect man, Epheſ. 4.13.vntounto the meaſure of the ſtature of the fulneſſe of Christ,
A ſecond ſort to be reproued, are ſuch, as hauehave begunne, but goe not on; Dwarfes and Dunſes in Religion, alwayes being one, ſtanding at a ſtay, not growing at all; notwithſtanding the great meanes God in merciemercy hath afforded them: Like to Pharaohs ſeuen leane kine,Gen. 41.21. who deuouring vp ſeuen fat ones, ſeemed as leane, and as lanke, and euil fauoured as euer they were before. Such as are no wiſer at fiftie then at fifteene; oh how we cenſure it in them! And ſuch Schollars as after many yeares teaching profit not, or are no better learned then they were the firſt day; How doe we condemne? And yet this is the eſtate of many thouſands amongſt vsus: of whom wee may ſay, as Saint Paul ſpeaketh of thoſe ſilly women laden with ſinnes, and led away with diuers luſts,2. Tim. 3.7. They are euer learning, and neuer able to come to the ſauing knowledge of the truth. They remaine in the Schoole-houſe of Chriſt; heare Sermon after Sermon; hauehave leſſon after leſſon;Eſay 28.10. precept vponupon precept; line vponupon line; heere a little, and there a little: yet neuer a whit bettered in their knowledge; encreaſed in faith, further'd in ſanctification of life: but, where you left them this year, you ſhall finde them the next, yea many years after; if not much worſe.*Much like Fabia in Quintilian, who for 30 years together would not confeſſe, ſhe was a year older. The time of their life, and years of their age proceed and haſten vntounto an end: yet they endeauour not to make a progreſs in godlineſs, they ſtriue not at perfection, but thinke they hauehave enough, and made progreſſe ſufficient; whereas all of vsus ſhould prouide, that as the outward man decaieth, ſo the inward man ſhould bee renewed; and as the body is weakned, ſo the ſpirit ſhould be ſtrengthened. Theſe are like to the Sunne in Ioſuah's time, that ſtood ſtill and moued not.
A third ſort to bee reproued, are ſuch as hauehave begun well, and held on for a while, but now recoil like Zarah in Thamars womb; Apoſtates, backſliders, who return to their ould ſinnes, and ſtart away like a deceitfull bowe, as if they neuer had bin the men:Dan. 2 reſembling Nebuchadnezars image, whoſe head was of gold, and whoſe feet were of dirt; beginning gloriouſly in the ſpirit, but ending ſhamefully in the fleſh, as the Apoſtle ſpeaketh of the Galatians. Many there are that hauehave ſet out very freſh, like ſome pamperd jade, which at firſt is ſo free that no ground wil hold; but ſoon after giuegive in and tire. Of how many may it bee ſaid, They hauehave been forward, zealous, carefull in the waies of godlineſs, but now the world hath choaked them, the vanity thereof beguiled them, they are not the men they hauehave been? Alas for ſuch!2 Pet. 2 22 in as much as they are becomne very dogs and ſwine. The diuell himſelfe can ſay hee hath been good: but what is hee the better? nay, he is much the worſe. God will reward vsus in the preſent tenſe, not in the preterperfect tenſe; as we are, not as we hauehave been. It were ſurely better for ſuch, neuer to hauehave knowne the way of righteouſnes, than, after they hauehave knowne it,2 Pet. 2.21 thus to turn from the holy commandement deliuered vntounto them.*Theſe are like the Sun in He…echiahs …e that went backward. All theſe come far ſhort of the Apoſtles precept, Be perfect.
By which rule let vsus all walk; and reſolue, endeauour, contend, and ſtriue for perfection, as for a prize; adding grace to grace, 2 Pet. 1 Pſal. 84and growing from Vſe 2 ſtrength to ſtrength. As the waters ſpoken of in Ezechiel grew vp by degrees, firſt to the ankles, then to the knees, then to the loines, and laſtly to the head: ſo let vsus be perficientes, going and growing vp; that at the laſt we may bee perfecti, made perfect men in Chriſt. Proficiency is comfortable, and a pledge that the Lord will perfect what hee hath begun. And, to ſtir vsus vp vntounto this duty, let vsus conſider how naturall things doo affect, and in their manner long after, the perfection of themſelues. The infant is ſtill growing in the womb, vntill it come to a perfection: and ſo, plants and other liuing creatures; wee ſee what little beginnings they hauehave, yet they neuer ceaſe mounting till they attaine their due perfection. As nature hath put this property into ſuch things as are by her made vnperfect, whereby they enlarge themſelues, and growe out to the perfection which doth agree vntounto their kinde: ſo hath grace much more this property, that albeit it hath weake and ſmall beginnings; yet if true, it will growe as a grain of muſtard-ſeed,Mat. 1….31 and increaſe mightily. It may then juſtly bee feared, that thou haſt not the truth of Chriſtianity, who haſt not a deſire & longing after the perfection of Chriſtianity: and thou that dooſt not aime at the perfection of degrees, haſt not in truth the perfection of parts.
As for abſolute and Angelicall perfection, it is not to be expected in this world. It was the hereſie of Nouatus and Pelagius, Euſeb. l. 6….42who boaſted of ſuch a purity, and gaue the name of Puritans vntounto themſelues. Our perfection is in part, not wholly; in reſpect,Imperfecta perfectio. Phil. 3.13.14 not abſolute. An imperfect perfection ours is: and this it is; To acknowledge imperfection, and ſtriue hard toward the mark (which is the thing that now we preſſe) as the Apoſtle ſheweth. For the attainment of which,Meant to attain perfection. Phil. 3.13 theſe directions may be auaileable: Firſt, learn to forget that which is behind, and look on that which is before. Think not ſo much of what thou haſt attained, as what remains to be atchieued: look not ſo much on what thou haſt done, as on what remaines by thee to bee done. This is a good courſe, Often to conſider how far ſhort thou art of that thou ſhouldeſt be.
Secondly: Compare thy ſelf with thy ſuperiours, rather than with thy inferiors, in grace: we often look vponupon o hers far behinde vsus, and That cauſeth vsus to think wee need not ſo beſtirre our ſelues. And hence it is that we ſeem to our ſelues half-Angels, becauſe we are not (as ſome others) half-diuels. Such a deceit is this (ſaith one) as that of Drapers, who commend a kerſey by laying it to a rug. Our knowledge is thought ſuperaboundant, becauſe it is more then what our forefathers had; neuer conſidering that our meanes are more, and therfore God looks for more from vsus. And this cauſeth many to ſit downe, and reſt themſelues contented with what they hauehave. And yet in things of this life men do not thus: for, what man, hauing a competent eſtate, will caſt his eye vponupon a begger that hath nothing; and thereupon conclude, He is rich enough, he will now giuegive ouer trading? Rather he wil ſet before him one richer than himſelfe, to prouoke him to greater diligence: And ſo let vsus ſet before our eies the moſt eminent amongſt Gods Saints (as, Abraham, Iob, Dauid, Moſes) yea God himſelfe; that ſo our dull fleſh may be ſpurred on, and we cauſed to endeauour to be perfect, as he is perfect.Mat. 5.48
Thirdly, bee daily conuerſant in the reading, hearing and meditation of holy Scriptures: for, they are giuen by inſpiration of God for this end, That the man of God may be perfect, 2 Tim. 3.16.17throughly furniſhed vntounto all good works. What might wee come to in Chriſt, if wee would daily ſtudy the Scriptures, and meditate therein continually? for want of which, we grow ſo ſlowly. The neglect of labouring at this oar cauſeth vsus to go downe the winde and tide.
Theſe means let vsus vſe, that we may attain vntounto perfection.1 Sam. 6 And as the kine of the Philiſtines, which drew the Ark of God, though they were milch and had calues at home; the one to weaken them, the other to withdraw them: yet, without turning to the right hād or left, they kept on their way til they came to Bethſhemeſh: ſo, hauing once joined our ſelues to the yoak of Chriſt, and bearing the Ark of his law vponupon our ſhoulders in the way of a vertuous life; though we hauehave many hinderances (worldly allurements, the diuels temptations, and our owne ſinfull prouocations) yet let vsus keep on the way of godlineſs, being not like the old Moon in the wane, but like the new in her increaſe; and like the morning light, wch groweth brighter and brighter to perfect day: Remembring, that as God is Alpha and Omega, ſo hee will hauehave his ſeruants to runne from Alpha to Omega, from the beginning to the ending in the conſtant profeſſion of the faith. Pray therefore for perſeuerance: and look to thy ſelf that thou loſeſt not the things which thou haſt done, but that thou maiſt receiue a full reward. And ſo we paſs from this duty vntounto the next.
Text.Bee of good comfort. The Apoſtle well knew with how many diſcouragements they were to meet withall (for there is no calling nor duty but hath his croſſes attending.) Without; the world, ſometimes ſcoffing at their piety, and laughing it out of countenance; otherwhiles threatning; otherwhiles vexing; alwaies labouring to diſcourage; few to accompany; many to oppoſe. Within; conſcience of infirmitie and imperfection: which is ſo ſtrong and preualent with many, that they become weary of well doing, becauſe they are weake in doing. And therefore the Apoſtle willeth them to comfort their hearts one with another iointly; and each one ſeuerally, that they might be able to withſtand in the euill day, and not make ſhipwracke of their faith when any boiſterous tempeſt and ſtorme of temptation did ariſe. The point that naturally ariſeth out of the words (to paſſe by others) is:
Chriſtians ought mutually to comfort one another, Doct. Chriſtians ought mutually to om ort one another.and to be comforted one by another. This is the ſcope of the Apoſtle and the ſenſe of the words, as wee hauehave ſeene at the beginning in the Expoſition. For further proofe and confirmation, read what is ſayd in the Prophecie of Iſaiah. Comfort ye, Eſay 40.1.2.comfort ye my people, ſayth the Lord God: ſpeake yee comfortably to Ieruſalem. And in the Prophecie of Zephaniah thus read we: Sing O Daughter of Sion, Zoph. 3.14ſhout O Iſraell be glad and reioice with all the heart O Daughter of Ieruſalem. Pſal. 32.11And in the ſame Pſalme which the ſweet ſinger of Iſraell penned to giuegive inſtruction (as the title hath it) the righteous are charged with this duty: Be glad in the Lord, and reioice ye Righteous, and ſhout for ioy all yee that are vpright in heart: and elſewhere thus; Let Mount Sion reioice, Pſal. 48.11and let the daughter of Iuda be glad. And in the new Teſtament our Apoſtle doth often vrge it.1 Theſ. 4.18 Cap. 5.11 Verſe 14 Wherfore comfort yee one another. Wherefore comfort your ſelues together. Wee exhort you Brethren to comfort the feeble minded, ſupport the weake. And in the ſame Chapter,Verſe 16. he doth enioine a continual reioicing: Reioice euermore; In all eſtates, aduerſe or proſperous, in whatſoeuer condition God is pleaſed to place vsus in.Phil. 4.4 So is the precept; Reioice in the Lord alwaies, againe I ſay reioice: hee doubles the Mandate, to ſhew the neceſſitie of the dutie. And this was the end of Leuiticall Feſtiuities. Thus wee hauehave ſeene this point prooued: viz. Chriſtians ought mutually to comfort one another, and to take comfort one of another.
Reaſon.And good reaſon: For ſorrow is a gulfe, and ſwallowes vp many when comfort is wanting: as the Apoſtle ſheweth to theſe Corinthians,2 Cor. 2.7 when hee requireth them to forgiue and comfort that excommunicated perſon. The diuell is ſubtill: and when any of Gods children are in perplexitie, then he laboureth to take moſt aduantage againſt them; as experience maketh good.
The vſes follow hereupon.
Vſe 1 Firſt, confutation of their ſottiſh opinion, who thinke no ioy nor comfort belongs to a Chriſtian; and that the life of a man, fearing God, is a dumpiſh and melancholy life. And why ſo? becauſe they cannot take pleaſure in vanitie, and laugh and be merry in things ſinfull. Surely, that which is a carnall mans greateſt mirth is vſually the greateſt ſorrow of a Chriſtian, and makes his heart to melt for griefe.Doct. Hall Decad. 2. Epiſt. 8 The world is like an ill Foole in a play: the Chriſtian is a iudicious ſpectatour, who thinkes thoſe ieſts too groſſe to bee laught at; and therefore entertaines that with ſcorne, which others with applauſe. But hauehave they then no ioy? Yes, matter of great ioy.Pſal. 118.15 The voice of reioicing and ſaluation, is in the Tabernacles of the Righteous.
But who more heauy and vnchearefull,Ob. more ſad and ſorrowfull? experience ſhewes it: that we ſee; their ioy we ſee not. True:R ſ. Pro. 14.10. For the ſtranger ſhall not enter into his ioy, they ſhall not meddle with it, nor can they diſcerne it; It being internal, and requires an internall eye, the eye of Faith to diſcerne it with. And for their ſorrow, it cannot bee denied but the Godly are oft-times more ſorrowfull then they hauehave cauſe. And yet when they hauehave cauſe their joyes are an hundred fold more than their ſufferings.Mark 10.…0 And their greateſt ſorrow is but as a painted ſorrow in compariſon of the ſorrow of the wicked: and therefore ſayth the Apoſtle, As ſorrowfull, yet alwaies reioicing: 2 Cor. 6.1…wch maner of ſpeech is wel obſeru'd by one,Anſ…l…n loc. and is worthy to be obſerued by all. He bringeth in the ſorrow of the Godly with a quaſi, as it were ſorrowe; not that it is ſorrow indeed, but ſayth he, As ſorrowfull: but when he ſpeakes of Ioy, there is no quaſi, but true ioy. The Sorrow of Gods Children then hath a quaſi, their Ioy hath none. But now, è contra, the wicked worldling is moſt miſerable; For his Ioy hath a quaſi, but his ſorrowes are without. They are ſorrowes to good earneſt: and therefore they are bidden to howl and lament, to weep and roar,Iames 5.1 Florent ad tempus, pertunt in aeternum: florent falſis bonis, …ereunt veris tormentis Aug o… pſal. 5… for thoſe ſorrowes that ſhall come vponupon them. They flouriſh and joy for a time, but they periſh and mourne for euer, ſaith a Father: they joy in falſe & deceiueable good things, and they periſh in true and remedileſſe torments.
Secondly, Redargution or Reprehenſion: firſt, of Vſe 2 ſuch as fail in their duty, in not giuing comfort; ſecondly, of ſuch as fail as much in their duty, in not taking comfort when it is giuen. Of the former ſort there are degrees. Some there are that will giuegive comfort, but not to all; or at leaſt not in that manner and meaſure as is fitting. Let ſome of the wealthier ſort be in any trouble, then there is riding, running, ſending, going, pitying, praying; and, as mice and rats, they run to the Barne wch is full of corn: but he that is poor, is hardly acknowledged of his brethren,Pro. 19.4.7 much leſſe cōforted; or if he be, it is very coldly: few words are ſpoken whereby his wearied and perplexed ſpirit may be refreſhed. Will you hear the vſuall form of comforting? I am ſorry, neighbour, to ſee you thus, ſay ſome. I hope to ſee it otherwiſe with you ere long, ſay others; I ſhould bee ſorry elſe: I hauehave ſeen others as lowe brought as you, yet hauehave done well enough. And heer is all. As for deeds, it may be ſome rich Chuff may ſend-him-in a pot of pottage, or a groat; and think hee hath done a work of ſupererogation in ſo doing. Heer is ſory comfort to refreſh the bowels of the ſaints withall in the day of their diſtreſſe. Others there are that giuegive gall for meat, and vineger to quench thirſt; as the Iewes, our Sauiour: adding affliction to them whom the Lord hath wounded, by inſolencies & exprobrations; as Shemei to Dauid. 2 Sam 16.13.Of the ſame ſpirit, amongſt vsus wee hauehave many; who triumph in the greateſt miſeries of their brethren. That miſery of miſeries, a wounded ſpirit, many make it rather matter of exprobration than of compaſſion: This is the fruit of your Church-gadding and Sermon-following; or elſe by queſtioning ſincerity, as the friends of Iob. See, ſay they, now God hath met with him, he is paied home for his hypocriſie, &c. Of ſuch as theſe may be truly ſaid. Miſerable comforters are you all.
But let all ſuch miſcreants remember and hear their doom which the Prophet Dauid denounces againſt them by Propheticall inſtinct.Pſal. 69.24.26 Poure out thine indignation vponupon them, and let thy wrathfull anger take hould vponupon them: for, they perſecute him whom thou haſt ſmitten, and they talk to the grief of thoſe whom thou hast wounded. Goe on then, thou that art ſo barbarous & inhumane: laugh at the Religious: ſport thy ſelfe with their ſorrows: make thy ſelfe merry with their miſeries; and count it melody, To ſee and hear of the maladies of thy Brethren: Yet knowe, that light is ſowne for the righteous, and ioy for the vpright in heart. But, as thou haſt done,Obad 15 ſo ſhall it bee done to thee: thy reward ſhall certainly return vponupon thy owne head. For, the mouth of the Lord hath ſpoken it.
A ſecond ſort that this doctrine meets with, are thoſe who doo not fail in giuing, but in not receiuing comfort when it is offred. You ſhall heare theſe often effectually comforting others that are in miſery, and liberally drawing out of the wels of conſolation for others that are afflicted; yet themſelues will take none. May not the prouerb be fitly applyed to theſe? Phyſician, heal thy ſelf. They will ſpend much time in making knowne their wants, but will not apply the remedy. No argument can be ſtrong enough to make them cheary;Mat. 2.18 but, as Rachel weeping for her children, they will not bee comforted. And why ſo? Becauſe they are vnworthy of ſuch gratious promiſes. But doe not thou ſtay till thou bee worthy: take the comfort that is brought, and be thankfull. Wee would count him mad, that being fallen into ſom pit, and nigh to drowning, calling and crying out for help, ſhould yet when help is offred withdraw his hand becauſe hee hath done nothing worthy of that louelove and kindnes. Look thou to thoſe conditions that are required in Gods word, and ſee thou bee capable of thoſe comforts; and neuer ſtand vponupon thy owne deſert or merit: for, though it bee too much for thee to hauehave, yet it is not too much for God to giuegive.
Thirdly, Inſtruction to the performance of this duty. Firſt, mutually one another; and ſecondly, eueryevery one himſelf.
Iob 6.14.Man that is in miſery ſhould bee comforted of his friends, ſaith Iob, but that men hauehave forſaken the fear of the Almighty. You then that hauehave this feare of God before your eies, make conſcience of this duty: and as you deſire to partake comfort from God, ſo with-hould it not from the afflicted. It is reported of the Bees, that when one is ſick,Aegrotante vna lamentantur omnes. Pl…n. they all mourn: and of the Sheep, that if one of them be faint, the reſt of the flock will ſtand betweene it and the Sunne, vntill it bee reuiued. God hath hewen vsus all out of one rock, tempered all our bodies of one clay, and ſpirited our ſoules of one breath. We are all ſons of one Father, members of one body, and heirs of one Kingdome: in reſpect of which neer linking together, ther ſhould be compaſſion and ſympathy betwixt vsus.1 Cor. 12.26 If one member grieue, all ſuffer with it, ſaith the Apoſtle. And doo we not ſee, when a thorn is got into the foot, how the back bows, the eyes pry into the hurt, the hands are buſie to pluck out the cauſe of the anguiſh: Euen wee are members one of another; 1 Cor. 11.29 Pſal. 41.1.2 2 Tim. 1.16.17and therefore be it ſo. So ſhall God recompenſe it into thy boſome; and the ſoules of the afflicted bleſſe thee.
And for our ſelues: Let vsus chear vp our hearts, and not darken the glory of religion by our vncomfortable walking. If worldlings offend, that they laugh when they ſhould mourn; wee offend no leſſe, if wee droop in cauſe of chearfulneſſe. And what eſtate can we be in, wherein wee hauehave not cauſe of chearfulneſſe, if wee bee the Lords? If both earth and hell ſhould conſpire to afflict and moleſt thee; yet if thou haſt God thy Father, Chriſt thy Sauior, the holy Spirit to be thy comforter, and Heauen for thy manſion: thy ſorrow cannot counteruail the cauſes of thy joy. Thy loſſes, croſſes, may be great: but thy joies do far exceed.Mat. 25.21 Enter into thy maſters ioy, ſaid the Lord vntounto his ſeruant that was faithfull. Great joy it muſt be, becauſe our Maſters; and becauſe that enters not into vsus, but we into it: ſuch, which we cannot comprehend, but are comprehended of it. Worthily then is it called Ioy vnſpeakeable, 1 Pet 1.…and full of glory. In time of grief then put Dauids queſtion to thy heart, Why art thou ſad, my ſoule? and why art thou diſquieted within mee? Weigh all things well in the balance of the Sanctuary; and, I dare ſay, thou wilt not knowe whether to bee more angry with thy ſelf, or more aſhamed at the anſwer. It may be it is thy body, or thy purſe, or thy fame, or thy friends, that cauſeth that vnchearfulneſſe: it may bee none of theſe; onelyonly thou art ſad becauſe thou art. But what if theſe, or more?
D…. Hall Dec.Yet, haſt thou God? If yea, Why then doeſt thou not reioice? Canſt thou freeze in the fire, and ſtarue at a feaſt? He is the authour of all true ioy, how canſt thou be dumpiſh? Haſt thou the conduit of Comfort and yet abid'ſt in heauineſs? Paul and Silas, they ſang in the priſon: The Martyrs in the ſlames: Iohn Baynam reioyced, as if hee had been in a bed of Roſes, when hee was at ſtake. No doubt, theſe were ſenſible of the pain: but the ſweetnes of that joy, which they had ariſing from the fruition of God and his fauour, ouercame the feeling of their preſent torments.
Suffer not then thy ſelfe ſo to be vanquiſhed or diſmaied by any grieuance whatſoeuer, as that thou ſhouldeſt not be able chearfully to ſerue the Lord. And ſo I come to the next thing the Apoſtl… exho…ts vntounto; and that is Vnanimity.
Be of one minde. In which words,Te… the contentions and diſſenſions that were amongſt them are noted out; and they exhorted to vnanimity and conſent in matters of faith and doctrine. The note is: Such as profeſſe one and the ſame faith, … ſhould … doctrine.ſhould minde and affect the ſame things.
In the beginning of the former Epiſtle which hee wrote to the Corinthians as well as in the later end of this, wee ſhall finde the Apoſtle commending this duty to them; thinking it to bee ſo neceſſary, that both in the beginning and in the end, and at all times, they were to be put in mind of it. Now I beſeech you, 1 Cor. … 1….Brethren (ſaith hee) by the name of our Lord Ieſus Chriſt, that ye all ſpeak the ſame things a…d that there bee no diuiſions amongst you; but, that ye bee perfectly ioyned together in the ſame minde, and in the ſame iudgement.
And in his epiſtle to the Romans, the laſt chapter ſaue one, hee makes a moſt earneſt praier to God, that this might be found among them; ſaying,Rom. …5.5 Now the God of patience and conſolation grant you to be alike-minded one towards another, according to Ieſus Christ; that you may with one minde, and with one mouth, glorifie God. Phil 2.1.…And writing to the Philippians, hee doth deeply charge them (yea, ſtrongly adjure them) that If there were any conſolation in Christ, any comfort of louelove, any fellowſhip of the ſpirit, if any bowels and mercies; fulfill yee my ioy, that yee bee like-minded, hauing the ſame louelove, beeing of one accord, and of one minde. Were not this a duty of great importance, ſurely the Apoſtle would neuer bee ſo earneſt in the vrging of it; beſeeching, praying, yea adjuring vsus to the practice of it. And no wonder.
For a great aduantage is giuen to the enemy by diſſenſion: It is a military principle, Tempt not an enemy by giuing him the aduantage. Wee giuegive them opportunity to ſhuffle-in their counterfeit coine, whiles we conſent not in our gold: (And yet alas the difference amongſt vsus is not ſo much about the weight or purenes of ſubſtāce, as about the faſhion.Euſeb. Eccleſ. Hiſt.) And this, Euſebius obſerues, was the policie of the ſubtill ſerpent, when perſecutions gaue the Church breathing ſpace, Euermore to begin to vexe her with her owne diuiſions.
Vſe 1 Alas for vsus! for there is vtterly a fault amongſt vsus in this reſpect. As for diuiſion in Doctrine, which is Hereſie, we cannot be charged with; but for diuiſion in rites, which is Schiſme, that is our diſeaſe. In ſubſtance we ioine, and therefore thinke it a ſmall matter to diſſent in circumſtance: and indeed it is the leſſe matter; yet ſuch a matter as deſerues a ſharpe cenſure: what detriment it hath been vntounto our Church, hee hath no mind that conſiders not, no heart that condoles not. Shee hath beene like Rebecca, troubled in her wombe with the ſtriuings of two children of contrary diſpoſitions: which hath cauſed her to complaine, Why am I thus. Gen. 25.22.Ephraim is againſt Manaſſes, and Manaſſes againſt Ephraim. Woe to ſuch vnnaturall brethren who pittie no more the paines of their mother. Surely the Authors and Fautors of her diuiſion hauehave much to anſwere for before the Lord. For the ſinne is ſo great, if we beleeue Chryſoſtome (eſpecially authoritie being reſiſted) that it cannot bee expiated by Martyrdome.
Let it therefore admoniſh and exhort as many Vſe 2 as louelove the peace of Sion, to bee knit together in one mind and one iudgement in the Lord. Read how many vnities the Apoſtle puts vsus in mind of, that we might be the better wonne to this vnitie:Epheſ. 4.4, 5, 6. There is one Body, one Spirit, one Hope, one Lord, one Faith, one Baptiſme, one God and Father of all. Indeed, if we ſerued diuers Lords & Maſters, there might ſometimes naked ſwords be ſeen: but now contentions muſt needs be odious.
Againe conſider, Is it not a ſhame for the children of God to diſſent, when the children of hell are at peace? The diuels in hell are not diuided: and it is neceſſary for them to hearken one vntounto another (ſaith a Father) and to hauehave vnity in their diſtraction, leſt they ruine their owne kingdome.Expedit ipſis daemon…bus …ba… libi … in Schiſma…. … Mat A… 29. For a kingdome, nay that very kingdome being diuided againſt it ſelfe could neuer ſtand. Thirdly, conſider the effects that follow heereupon. The diuiſion of tongues, as we read in holy writ, hindred the building vp of Babell: and it cannot otherwiſe bee but the diuiſion of hearts muſt needs hinde… … …ding of our Ieruſalem: Gods Sabbot… … …eglected: the Word, the Goſpell of C… Ieſus, cannot hauehave that free paſſage, that it otherwiſe could and would hauehave, were it not for our owne home-bred broyles. Some wil heare none but refuſers of conformity: others take aduantage of their diſobedience, to contemne their Miniſtery: both waies, the kingdome of Chriſt is hindred. It giueth likewiſe matter of encouragement vntounto our enemies. How commeth it to paſſe (ſay Papiſts to vsus) you hauehave ſo many ſects amongſt you? What meane the tearmes of Zuinglians, Lutherans, Caluiniſts? How is it that ſome are Browniſts, ſome Baraiſts, ſome Puritans, ſome Proteſtants? How happens it, that touching Ceremonies & Diſcipline (Bleſſed bee God, they can taxe vsus in no other) there is ſuch diſagreement?Strom l. 7. Quia Omnia ſecta chriſtianiſmi titulum ſibi vend…cat, tamen alia altam exceratur & condemnat. Clemens Alexandrinus brings in the Heathen, exprobrating our religion for vntrue, vnwarrantable; vponupon this very ground.
Thus it giueth aduantage to our enemies to ſcorne vsus; yea, and more, to ſcourge vsus. Aske the reaſon why the wild Boare hath ſpoyled the vineyard; why the Iim and Zijm, filthie and vncleane birds, rooſt themſelues within our ſanctified Dominions. The anſwere muſt be, Iſrael is not true to Iudah: the renting of the ten Tribes from the two, hath made both the tenne and the two, miſerable: Scilurus his arrows, taken ſingly out of the ſheaf, are broken with the leaſt finger: the whole bundle vnſeuered feares no ſtreſſe. By diſperſing our forces we have weakned our ſelues: and thus we hauehave found the Politicians rule to be but too true; Make diuiſion, and get dominion.Diui… … imp…ra. amicorum diſpendia hoſtiū compendia. Diſſenſions hauehave beene, and are, a Lent to our friends, a Chriſtmas to our foes; gain to the one, and loſſe vntounto the other. To draw now to a concluſion of this point: Let it be enough (yea, and more than enough) that our falling out hath been a grief and heart-ſmart to our mother: let vsus proceed no further, leſt we all ſmart for it in the end. So ſhall the peace of our Ieruſalem break forth as the light; and the ſaluation thereof, like the morning-Sun. Let vsus be guided by that one rule wch God hath preſcrib'd in his word; and not decline from that, either to the right hand or to the left. In ſuch things as are not reuealed, let vsus a-while ſuſpend our judgements; and wait GOD's good pleaſure for the reuelation of them: and,Text. Prius pertinet ad opinionum conſenſum: vt ſ…l…cet idem de ſ…de & dogmatibus ipſ… ſentiamu…. Alcerum eſt mutua ſe charitate & amorum coniunctione complecti. Cal. in loc. to thoſe things that are reuealed, let vsus hold faſt. And this is the way to hauehave the joy of our Sion full.
Liue in peace. As the former precept had reſpect to matters Eccleſiaſticall; ſo this, to things ciuill: whether Politicall, as between neighbour and neighbour, ſuperiour and inferiour; or Oeconomicall, which is to be practiſed in the priuate family between the husband and the wife, the parent & the childe, the maſter and the ſeruant, &c. The obſeruation is this:Doct. Chriſtians are to liue peaceably one with another.
Chriſtians are to lead a peaceable and a quiet life one with another. All diſcord and contention is to bee auoided, euen in ciuill and externall things: and peace and quietneſs is to be followed.
Doct. Hall Rom. irrecon ſect. 2There is nothing (ſaith a Worthy of our times) which the Angels did more gladly congratulate vntounto men, or which Chriſt did more carefully bequeath, or the Apoſtles more earneſtly enjoyn, than this practice of peace. How oft, and how vehemently, doth the Spirit intreat and command vsus to hauehave peace, and to imbrace it? Wee are commanded to louelove and affect it:Zach. 8.19 LoueLove the truth, and peace. Neither is it ſufficient to louelove, but wee are enjoined to ſeek it:Pſal. 34 14 Depart from euil and do good, ſeek peace and enſue it. Neither is this ſufficient to ſeek it, but we muſt alſo hauehave it: HaueHave ſalt in your ſelues, Mark. 9.50and hauehave peace one with another. But what if peace will not be had? what then? S. Iames then chargeth vsus to make peace by our endeauours,Iames 3.18 by our patience. The fruit of righteouſnes is ſowen in peace of them that make peace. But, if in caſe it be once made and had, what if it will not ſtay nor abide with vsus?Rom 14.19 Then, ſaith S. Paul, Follow after the things which make for peace. And what if it will needs away, and hide it ſelf? what is then to bee done? S. Peter wils vsus in this caſe to follow peace, 1 Pet. 3.11& inquire after it. And how if we knowe not where to finde it, or how to follow it? Then muſt wee take the Apoſtles counſell,1. Theſ. 4.11 Reaſon. Col 3.15. and ſtudy for it.
That Reaſon may be giuen (amongſt many others that might bee rendred) for this truth, wch the Apoſtle makes: You are called to it in one body. Where, the reaſon of it is double: firſt, from their vocation, They were called to it; and that not onelyonly by men, who by their lawes require peace, but eſpecially by God: And that not onelyonly in thoſe generall precepts of the word before quoted and the like, where this duty is vrged; but in ſpeciall maner in the word of reconciliation: That word that conuerts vsus, which is called The Goſpell of peace, which makes lambs of lions, as the Prophet ſheweth when he ſpeaks of the fruits of the Goſpell in the Kingdom of Chriſt. The wolf, ſaith he,Iſay 11.6 ſhall dwell with the lamb, and the leopard ſhall lie with the kid, and the calf and the lion, and the fat beast together: and a little childe ſhall binde them. The meaning is, that in the Kingdome of Chriſt the Goſpell ſhould make the moſt mighty, fierce and cruell, who were as lions and wolues, and ſuch like; to put off their woluiſh and lion-like nature, and become gentle, milde and peaceable.
The ſecond reaſon that he giues,Reaſon 2 is from their mutuall relation.
In one body. They were members of one body. And as it is vnnatural and vnſeemly, To ſee a man to rend and tear his owne fleſh: ſo is it moſt vnnaturall and vnſeemly for Chriſtians, To bite and deuour the one the other, by jarring, wrangling, or complaining.
The enemies vntounto peace are heer to bee reproued: Such as thoſe of whom Dauid complaineth;Vſe. Pſal. 120.5.6.7 Wo is wee that I ſoiourn in Meſech, and dwel in the tents of Kedar. My ſoule hath long dwelt with him that hates peace. I am for peace: but, when I ſpeak, they are for warre. They are neuer well but when they are in brabblings, contentions, and ſutes of law: if they be out of theſe, they are out of their own element; as a fiſh out of the water. You ſhall hear little elſe come from between their lips but Law, Law, Iuſtice, Iuſtice; and that for matters of no moment, for the value of a groat; nay leſs, for very nothing. And when there is difference between them and any other, how hardly are they drawne to peace, or any good agreement? A Bear is with far more eaſe drawne vntounto the ſtake, than they to that. The like failings may be found in priuate families between the husband and wife, parent and childe, maſter and ſeruant; to the diſhonour of God, diſcomfort of themſelues, and ruine of the whole houſe.
Hence it is that there is ſo much complaining of the married eſtate: for, ſcarce more vſe it, than doo accuſe it. And how ſo? They themſelues make bitter ſauce, and then cry out of the meat: they liue not in that eſtate according to Gods direction, but after their owne luſts; From whence, Iames 4 1as Saint Iames ſheweth, proceed warres and contentions. The houſe is full of brawles and chidings: diſcord driues the bleſſing out of doores. The Sonne of peace is not there:Luke …0.6 peace doth not reſt there. No wonder then if they complain.
Vſe 2.To the practice of peace let vsus be all exhorted. Would to God wee could once frame our ſelues to liue in it; and thoſe vnquiet ſpirits amongſt vsus would once turne themſelues to more amiable courſes. But let all ſuch as looke for peace from the God of peace, take vp Dauids Motto in ſincerity of hart: I am for peace. Let vsus long after peace,Pſal. 120.7 and endeauour it; ſeek peace, and purſue it. Vices follow vsus: vertues ſlee from vsus. As wee muſt runne apace from vice, leſt it ouertake vsus: ſo wee muſt runne as faſt after peace and other vertues, that we may ouertake them. Doth thy aduerſary offer thee peace? Then peace followeth thee: ſee thou imbrace it. Doth he not offer it? Then doo thou knock at the gate of peace, deſire to ſpeak with it: In ſo doing thou ſhalt ſhew thy ſelf to be a childe of peace.
But why ſhould I be ſo baſe as to yeeld to him?Ob. he did the wrong, let him ſeek peace.
Nay:R ſ. Eph. 4.26.27 why ſhould'ſt thou be ſo baſe as to yield vntounto the diuell? For, whoſoeuer giueth place to wrath, giueth place vntounto the diuell. Hee offred the wrong, and yet ſeeketh not peace: it is his weaknes and folly. Doo thou ſeek an end, and purſue peace: it will bee thy wiſedome and glory.
There was ſometimes a variance betwixt two famous Philoſophers; Ariſtippus and Aeſchines. Aristippus comes to Aeſchines, and ſeeks for peace. Aeſchines gladly entertaineth ſuch a motion. Well, ſaieth Ariſtippus, remember though I am your elder, yet I ſought the peace. True, ſaid Aeſchines; and for this I will euer acknowledge you to bee the worthier man. For, I began the ſtrife; but you the peace.
Hee that began the quarrell is the worſt; and he that procures Peace, the worthieſt.
Motiues to peaceSundrie are the reaſons or motiues which ſcripture vſeth to preſſe the endeuour of this duty. It would be too long to number all: theſe are ſome.
1Firſt, our calling is in and vntounto peace, as we before noted and now againe will touch:1. Cor. 7.15. God is a God of peace; Chriſt is the Prince of peace; the Goſpell is the Goſpell of peace; the Godly are children of peace. Wee hauehave one Shepheard and are of one ſheepfold, liue in one Church which is the houſe of God, feed at one table; ſtrong bonds all to binde vsus to the peace. How fowle a thing then is it to ſee diſcord amongſt ſuch as are knit together with ſo ſtrong a tye? The Creatures in the Ark (as we know) agreed together, though of a fierce cruell and deuouring nature. A great ſhame then will it bee to vsus, that liue in the Arke of Gods Church, if wee agree not: It is for dogges and ſwine to barke and grunt one at another, and not for Sheepe and Lambes; all the world would wonder, to ſee them bite and teare their fellows. If then wee profeſſe our ſelues to be members of this Church, ſheepe of this fold whereof Chriſt is Shepheard, let vsus liue in louelove: for how can we, with any comfort, looke him in the face, when we ſo farre differ from the nature and properties of his ſheepe, in eating vp and deuouring of our brethren?
2. Motiue.Againe, it is good and pleaſant, ſayth the Prophet Dauid, Pſ. 132.1.for brethren to dwell together in vnitie and peace. And no wonder,H…ar. cit. …a cal. de vera pac. for the very name of peace is beautifull and louely (ſayth an ancient) and therefore the practiſe of it muſt exceede. There are ſome things good which are not pleaſant, as Patience and tolerance of euils: Some things pleaſant but not good, as Epicuriſme and voluptuous liuing: Some things neither good nor pleaſant, as Malice, Enuie. But of Peace and Concord (ſayth the Prophet) as wee ſee, it is both good and pleaſant: In it, and the practice of it, both theſe are met.
Thirdly, where ſtrife is there is confuſion, 3. Motiue. Iames 3.16and eueryevery euill worke, ſayth Saint Iames, 1. Confuſion, For the breaking of Relatiues, is the ruine of Subſtantiues: we ſtand not of our ſelues, but vponupon reference.Liuius Decad. 1. lib. 2. I hauehave read of a fitting ſtorie for this our purpoſe, and this it is. It ſometimes fell out that there was a great variance betweene the Nobles and Commons of Rome, inſomuch that the people banded thēſelues together, to the great indangering of the Common-wealth. The Senate ſent vntounto the people, one Menenius Agrippa, a famous Oratour, to perſwade them; and hee tells them this parable. On a time, the members of the body obiected againſt the ſtomake, that it deuoured all, and took no paines, but idly and ſluggiſhly lay in the midſt of the body, while the reſt of the members laboured full ſore: Hereupon the eye would not ſee for it, nor the hand worke for it, nor the foot walke for it, nor the mouth aske for it, nor the teeth chew for it; but euerie member refuſed any more to doe it office. And what followed hereupon? The ſtomake wanting meate, and beeing empty, the eye began to bee dimme, the hand weake, the ſeet feeble; all the members beganne to be weake, and the whole body to wither: in ſo much that at laſt they were of neceſſity compelled to growe friends, and bee at agreement with it. By which parable he quieted the people, and brought them to concord with the Senate. Thus, if the magiſtrates bee vnjuſt, people contentious, if one profeſſion or ſociety quarrell with another, and deny mutuall performāce of their duties each to other; the whole body of that houſe, city, ſociety, muſt needs diſſolue. When the husband and the wife draw not euenly in the yoke: when one brings fire, and the other hath no water to quench it: when children are refractory; ſeruants waſters, and the like: there muſt needs be a decay of this family. Thus then wee ſee, Where ſtrife is, there is confuſion. And yet S. Iames goes further, and addeth, eueryevery euill work: and that moſt truely. For, where ſtrife is, & peace wanting, the Lord ſeeth, and men may euidently perceiue, that there are euil thoughts, euil words, and euill practices of all kindes. Where ſinne and ſatan bear ſway, it cannot otherwiſe be, but ſuch places muſt bee filled with all manner of pollutions. Let the conſideration of theſe things ſo far preuail with vsus, as that we may bee more in louelove with this grace which is much ſet by of the Lord, and auoid ſtrife which Gods abhorres.
But how may a man become thus peaceable & quiet?Queſt. And what muſt be done for the attainement of this grace?
Firſt,Reſp. remoue all thoſe things which are enemies to peace: and they are either Inward or Outward. Inward, as thy luſts; which is the fountain of all thy diſcōtentments, as S. Iames verefieth.Iames 4.1 Of which there are three principall. The one is Enuy; Verſe 2.of which S. Iames makes mention in the place before quoted: and this is a great enimy to peace, and a diſquieter of it. It was enuy which wrought that vnquietneſs between Ioſeph and his brethren: for, the Patriarchs, moued with enuy, Gen. 37.4 Acts 7.9ſould Ioſeph into Egypt. Enuy wrought all that vnquietneſs between Dauid and Saul: for,1 Sam. 18.8 when once Dauid was in credit aboue him, he had few quiet daies after. And what is it but Enuy, which breedeth moſt of our factions in ſocieties, oppoſition in ſectaries, emulation in equals, and moleſtation to ſuperiors? And who ſees not, what a hand Enuy hath in moſt ſutes and debates, which are in our Courts of Iuſtice daily pleaded? No maruell therefore Saint Iames, and Saint Paul, Iames 3.14 Rom. 13.13elſewhere joyneth them together: for indeed they are ſeldome ſeparated. If thou would'ſt follow peace, withſtand that.
A ſecond is Pride; by which, ſaith Salomon, Pro. 13.10men make contention: and therefore theſe two alſo are well yoaked together as twinnes,Phil 2.3 by our Apoſtle writing to the Philippians, Cap. 2.3. This is that which maketh men now-adaies ſo proue to offer wrongs, and ſo vnwilling to put vp wrongs bei…g offred. In all ages it hath been manifeſted, that where pride is deepeſt, there patience hath been ſhalloweſt: and they that ouerflow with the one, hauehave been void and empty of the other. And in another place Salomon hath this Prouerb;Pro. …8 …5 Hee that is of a proud ſpirit ſtirreth vp ſtrife. By both which prouerbs we ſee clearly, that there is no greater inſtigator to vnquietnes, then pride and vain-glory is. If therefore we would not vex our ſelues & others with brawls and needleſſe contentions, let vsus purge our hearts of this turbulent humour; which maketh men ſo ſtout in their conuerſation, contentious in prouocation, injurious in action, full of moleſtation, and far from pacification.
A third luſt, which is an enemy to peace, is curioſity or a buſie-meddling in things that concerne vsus not: and therefore the Apoſtle joyneth theſe two likewiſe;1 Theſ. 4.11 Study to be quiet, and do your owne buſineſs. And this was a main cauſe of that vnquietneſſe which was among the Theſſalonians,2 Theſ 3.11 which walked diſorderly (or vnquietly) working not at all, but were buſie-bodies: they loued to hauehave an oar in eueryevery mans boat; as our ſawcy inter-meddlers doo, who louelove to bee meddling where they hauehave little cauſe, and leſſe thanks. This was cenſured as the chief cauſe of the Emperour Antonius his troubleſome raign, That he was full of curioſity, prying into the eſtates and conditions of other men. And who ſeeth not, that buſie prying eyes hauehave troubleſome hands and vnquiet hearts?
Deſireſt thou peace? would'ſt thou practiſe quietnes? then beware of buſie curioſity. It was that which our Sauiour reproued in Peter, when he enquired of Chriſt what Iohn ſhould do.Iohn 21 21 22 What is that to thee, ſaith our Sauiour? follow thou mee. If things be thus or thus order'd in Church or common-wealth by the wiſdome of thy gouernours, what is that to thee? follow thou Chriſt by walking conſcionably in thy owne calling. There are neceſſary duties …now in that, which require the imploiment of the whole man.Tantumne abs re tua eſt tibi, aliena vt cu…s? There is work enough at home: why doſt thou buſy thee abroad? Theſe, among many others, are ſome inward cauſes of vnquietnes and diſcontent, and enemies to peace. There are other outward Enemies to the practice of this grace; perſonall diſturbers of peace, who muſt bee ſhunned: as firſt, The tale-bearer, who buſieth himſelf in raiſing tales, and carrying newes to the defamation of others. Of theſe and concerning theſe, Salomon thus ſpeaketh:Pro. 26.1… Where no wood is, there the fire goeth out: ſo where there is no tale-bearer, the ſtrife ceaſeth. 1 Iam. 5.1…Such were thoſe of whom the Apoſtle complaineth: They being idle goe about from houſe to houſe, prattling and buſying themſelues with what is not conuenient. So long as theſe are entertained, peace cannot poſſibly be followed: and therefore abhorre tale-bearing and tale-receiuing, if thou would'ſt lead a quiet and peaceable life amongſt thy neighbours (for, indeed there is no great difference between either of theſe:Fern de conſid. l. 2. in fine. the one hath the diuell in his tongue; and the other in his ear; as a Father wittily obſerueth). And when any of theſe Peddlers come (for,Leuit. 19.16 that very phraſe is attributed to them in ſcripture) deſiring to vent their ware, ſharply reproue them: And, according to that of Salomon, Pro 25.13As the North-winde driues away raine; ſo let thy angry countenance, a backbiting tongue.
As the tale-bearer, ſo the flatterer is a great enemy to peace.Pro. 29.5 A man that flattereth his neighbour, ſpreadeth a net for his feet, ſaith the Wiſe-man. His baſe minde is well matched with a mercenary tongue, which is a willing ſlaue to any mans eare: he neuer regardeth how true, but how pleaſing; and, like the Chameleon, will turne himſelfe into any colour for a booty. Beware of him, whoſoeuer thou art that loueſt peace. The wounds of a louer are faithfull: Pro. 27.6but the kiſſes of an enemy are to be ſhunned.
And yet amongſt many other that might be named, one more muſt not be forgotten: and that is the wrangling Lawyer; who maketh it the myſtery of his profeſſion to nouriſh contention; who, out of a couetous deſire of gain, encourageth men to contend, and goe to law with neighbours: yea, though their cauſe be neuer ſo bad, yet they will ſay with Abſalon to eueryevery man,2. Sam. 15.3. His cauſe is good and righteous. I ſpeak not againſt all, but againſt ſome, and they that are vnconſcionable: againſt whom I take vp that complaint of Sir Thomas Smith; Sir Tho. Smith de rep. Ang.Theſe buſie-heads and prating pettifoggers are permitted by the juſt judgement of God, like flies, lice, and other vermine, to diſquiet them who would practiſe peace. And therefore hearken not to theſe, you that would liue peaceably: for, they are of Demetrius his reſolution; Sirs, you know, Acts 10.10.that by this craft we get our gain. And thus we hauehave ſome cauſes both internall and externall of vnpeaceableneſſe: the remoueal whereof is the firſt means for peaceable and quiet liuing.
A ſecond means is practicall;Second mea… conſiſting in Aequity or vpright dealing with thoſe among whom we liue: And this is an excellent means for our liuing peaceably. Dauid, praying for his ſonne Salomon, that God would giuegive him his judgements, that he might judge the people with righteouſnes, and the poor with equity, addeth;Pſal 72.3 The mountaines ſhall bring peace vntounto the people, and the little hils righteouſnes. Which is by ſome thus allegorized: The magiſtrates, as the mountains, ſhall keep the people in peace: and the little hils, the inferiour ſubjects, ſhall enjoy quietnes; and all by righteouſnes. This was that which Marcus Aurelius did commend to his ſon vponupon his death-bed. Wouldeſt thou liue quietly, my ſonne, ſaid hee, and hauehave others with thee and by thee to liue peaceably? Then carry thy ſelf vprightly, deal plainly, iudge truly, abstain from iniury, right the wronged, relieue the oppreſſed, ſuppreſſe the great, &c. And this anſwer did Solon make to one who asked him, what it was that kept men moſt from troubles: Do, ſaith hee, to others, as thou would'ſt be done vntounto: ſo thou ſhalt not diſquiet others, nor others trouble thee. From wch ſaying, ſee thou receiue inſtruction.
Third means.To theſe let Prayer be added, that thou mayſt hauehave wiſedome from aboue;Iames 3.17 which wiſedome (ſayth Saint Iames) is peaceable. This is more effectuall to the practice of quietneſſe then all the reſt: and without this the other will be ineffectuall; and therefore ſee thou fail not in this. Pray feruently, and thou ſhalt be enabled to liue peaceaby: Probatum est. And thus wee hauehave ſeen what is to bee done for the leading of a quiet and peaceable life amongſt our Brethren.
Queſt.But are wee to hauehave peace with all men, and in all matters? Are there not ſome enemies of the Croſſe of Chriſt, idolaters and hereticks? are we to hauehave peace with them? And are there not others again ſo contentious, as that they will not hear of peace?
ReſpThe Apoſtle anſwereth, If it bee poſsible, as much as in you lieth, liue peaceably with all men. Firſt, If it be poſsible, that is, ſo far forth as may ſtand with your faith and good conſcience, and no further: for, vnderunder pretenſe of peace the truth may not be betraied. Follow peace and holineſſe, ſaith the Apoſtle. Our peace then muſt be a holy peace, and not vnholy:Melius eſt diſ… duem pictatis ortum cauſa, quam vttioſa … ordia. Hier. for, a godly diſſenſion is far better than it. When queſtion is of matters of religion, when by our ſilence the truth is like to bee betraied, God diſhonoured, and the ſaluation of our Brethren hindred; in theſe caſes peace cannot be retained.
Hence Apoſtles and Apoſtolike men hauehave choſen to contend by preaching and by writing againſt errors and ſuperſtitions (as Paul with the Galatians; Auguſtine againſt the Manichees and Donatiſts, and ſo others) rather then by holding their peace to betray the truth of Chriſt. So ought wee then to hauehave peace with men, as that we doe not make warre with God. If the truth and righteouſneſſe be violated, pluck vp thy heart, be valiant and fight the Lords battaile; and chuſe rather to loſe peace, then truth and Iuſtice. Our peace is a warfare againſt Satan and his complices.Pax noſtra b…llum cōtra Satanam. Tert. l. ad Mart.
Secondly, So much as lieth in vsus. Som are ſo quarrelſome and contentious, as do one what hee can to appeaſe and pleaſe them, they will hauehave no peace. Towards theſe wee ſhall do our dutyes, when we are peaceably diſpoſed, neither giuing nor haſtily taking any occaſion of diſſenſion. We are to deſire and ſeeke peace as much as lieth in vsus, that there be no defect in vsus, no neglect of our duty. And if then we cannot gaine peace with them, we ſhal bee ſure to get praiſe with God: and though heer peace fly frō vsus, yet in the end peace ſhall be our portion.
To dreame then of an vnity with the Papiſts, of an vniformity with Schiſmatickes, is an idle phantaſie. For, ſo long as one is an enemy to truth, the other an enemie to Peace, both ſet on miſchief, cōbined in faction, though differēt in faith; wee may wiſh for it, but neuer hauehave it.
But is it lawfull for a man to ſue another at the law, ſeeing that ſeems to be contrarie to peace?Queſt.
It is lawfull if ther bee iuſt cauſe:Reſp. Rom. 13.4 for the magiſtrate beareth not the ſword in vain. He beareth it to puniſh wrong-doers, and defend the right: which hee cannot doo, if hee hauehave no knowledge of it. And how ſhall he knowe, if there be no Plaintiff? And yet with theſe Caueats:
Caueats in ſuing at the Law.Firſt, not for eueryevery trifle or treſpaſſe; but in matters of waight and importance.
Secondly, not vntill thou haſt offred peace, and it be refuſed; and that not once, but often.
Thirdly, not accounting him whom thou impleadeſt as an enemy; hauing war onelyonly with his vices, but peace with his perſon.
Fourthly, proſecuting it with mildneſſe, not with extreamity. As, in ſuing of bonds, and recouering dammages, mercy muſt be ſhewed, according to that rule of the Apoſtle; Let your moderation be knowne vntounto all men. Phil. 4.5Which rules being obſerued; As thou maiſt lawfully vſe phyſicke for the recouery of thy health: ſo maiſt thou vſe the Law for recouering of thy right.
And thus we hauehave ſeen what the Apoſtle in this precept requireth, & how to perform that which he requireth at our hands. What now remaineth? but that wee put theſe things in practice, and endeauour to keep the vnity of the ſpirit in the bond of peace. Eph. 4.3Let vsus not be vnpeaceable with the peaceable: that argueth a diueliſh minde; nor vnpeaceable with the vnpeaceable: which argueth a corrupt mind; nor yet content our ſelues in that we are peaceable with the peaceable, for that argues but a ciuill minde: but, if it be poſſible, and as much as in vsus lieth, let vsus bee peaceable with the vnpeaceable: which is that that onelyonly argues a true Christian, and heroical mind. And ſo ſhould we make it good, that wee are endued with true grace;Eſay 11.6.7.… Rom. 14.17 and are true ſubjects of that kingdome which is the kingdom of Peace, whoſe king is peace.
Peace was that laſt & rich jewell, which Chriſt (departing to his Father) left his Spouſe for a Legacy. Peace I leaue with you, my peace I giuegive vntounto you. Iohn 14.27It is the laſt duty I ſhall exhort you vntounto; Be peaceable, my Brethren. I hauehave read of two Noble Lacedemonians who were at mortall hatred; and beeing met with by their King, called Archidamus, in the Temple of Minerua, hee requires them to put their matter to an indifferent Vmpire. They chuſe the King himſelf. He makes them ſwear to abide his order: which accordingly they doo. Now, ſaith the King, I order, that you ſhall not go out of this Temple vntill you be friends. And ſo they were reconciled (for, an oath taken in that Temple was vnlawfull to bee broken). My Brethren, we are the Temple of God, and now heer met together in the Temple of God; and hauehave this day, and now doo partake together of the holy things of God: And yet, as I hear, 1 Cor 6 7there is vtterly a fault amongst you in this reſpect, in that there are contentions one amongst another, and going to law one with another, and that onelyonly for ſuch things as ſauour but of ſpleen. Might I be Vmpire, the like order would I giuegive as that King did: you ſhould not depart out of this Temple till you were reconciled. Remember, my Beloued, the diuell is the authour of diſſenſion. Hee it was that went about at the firſt to ſeuer man from God: and it is he that now laboureth to ſeuer man from man. Christ is our Salomon, the Lord of peace. The Church is the Shulamite, the Lady of peace. If thou belongeſt to Chriſt, or to his Church, be peaceable. And ſo much be ſpoken of the duties whereto they are exhorted: now a word or two of the Argument or Motiue wherwith they are enforced.
Text.And the God of louelove and peace ſhall be with you. God is heer called the God of louelove and peace, becauſe hee is the authour, approuer, and rewarder of it. And heer by the way it is worth our noting, how that the Apoſtle, praying for peace, or exhorting to peace, ſets God before him, as hauing that in him for which he praies, and of which hee ſpeaks, giuing ſuch titles to him as beſt fits the preſents argument;Doct. We are to ſee in God th… fulnes of theſe graces we deſire of him. and may teach vsus, wheneuer wee come to God by praier, ſo to conſider of him as that wee may ſee in him thoſe things we deſire. Thus the Apoſtle, exhorting the Romans to patience and conſolation, fals to praying for them, and ſets God before him as a God of patience and conſolation.Rom. 15.4.5 Now the God of patience and conſolation grant you, &c. And a little after,Verſe 13. he cals him the God of hope. The God of hope fill you with all ioy, &c. And in the very next chapter, perſwading to peace, ſets God before his eies as a God of peace. Cap. 16.20And thus the Church, when they flew to praier when Peter was impriſoned, ſeeking courage and ſtrength from God, ſet God before them as a God of power. Lord, Acts 4.24thou art God who hast made heauen and earth, and the ſea, and all that in them is, &c.
And indeed this is a notable help to faith,Reaſon. when men come to ask of thoſe whom they knowe hauehave enough of that they ſeek: and asking it onelyonly in ſuch a meaſure, as that it will not be any dammage for them they ſue vntounto to vouchſafe and grant, they then are almoſt certainely perſwaded they ſhall ſpeed. So ſhall wee ſeek things the more ſecurely at the hands of God, when wee ſee the fulnes of thoſe things to be in him.
It cauſeth vsus alſo to ſeek more earneſtly and feruently.Second reaſon. The ſight of the Traueller's owne home makes him the more affectionately to long after it: ſo the true ſight of mercy and grace in God, will cauſe vsus the more longingly to deſire it.
Comeſt thou to God by praier for any grace?Vſe. Then ſee thou ſeeſt in him the fulnes of that grace thou praieſt for. Deſireſt thou mercy in the pardon and forgiueneſſe of thy ſins? Conſider then of God as a God with whom there is plenty of redemption. Haſt thou fallen into relapſe, and committed ſin again, a ſecond time? Conſider of God as a God that reſerueth mercy in ſtore for all ſuch as fall, though they fall often. Deſireſt thou the performance of any promiſe that God hath made to the Church in generall, or thy ſelf in particular? Conſider then of God as a God of truth, as hee is Iehoua, yeſterday, to day, and the ſame alſo for euer. Art thou in any grief or miſery in body or in minde, and deſireſt eaſe? Remember God as hee is a God of mercy and conſolation.
And ſo for any other bleſſing thou wanteſt and deſireſt for thy ſelfe or others, with the ey of faith ſee it to bee in him when thou prayeſt to him. So thou ſhalt finde a ſtrong proppe for faith, and help to kindle thy affection: which happely thou thoughteſt not of as hitherto. This from the Apoſtles practice: now more particularly to the words. Sundry might bee the collections from hence drawne: but I wil content my ſelfe with this one.
Doct. God is the authour of true louelove and peace. Gal. 5.22LoueLove and peace are from God effectually, howeuer they may be obtayned and wrought by meanes inſtrumentally,
The fruit of the ſpirit is LoueLove, Ioy, peace &c. ſayth the Apoſtle. So then it is the ſpirit of God that works this in vsus. And how often doth the Apoſtle in his epiſtles vſe this prayer! Grace and peace from God our Father, and from our Lord Ieſus Chriſt. Whereby hee ſhewes vsus who is the author of it, and from whom it comes. God giues it, in, through, and for the Lord Ieſus.
Reaſon. Iames 1.17And no wonder: for if Euerie good and perfect gift is from aboue, and commeth downe from the Father of lights, as Saint Iames ſpeaketh; then theſe likewiſe as well as other.
Vſe.Want we theſe gifts and graces? ſee then where wee are to ſeeke them; euen from God aboue: and though we are to vſe the means yet let vsus not reſt in the vſing of the meanes, but ſee we pray to God to bleſſe the meanes vntounto vsus. The Scripture is the ordinarie meanes whereby theſe and other graces are wrought in vsus inſtrumentally: yet it is God that muſt make his word efficacious and powerful for this end. Paul plants, Apollo waters; 1 Cor 3 6God alone muſt giuegive the encreaſe. Rebecca may cooke the veniſon: but Iſack muſt giuegive the bleſſing. All that wee can doe is but to ſpeake vntounto the eare: God is he that muſt ſpeak vntounto the conſcience. I can call vponupon you to bee perfect, to bee of good comfort, to bee of one mind, to liue in peace: but this God of peace muſt graunt it and giuegive grace to do it. Paul preacheth to Lydiaes eare: but God hath the key of her heart to open or keepe ſhut at his good pleaſure. Let vsus ſo many then as would be perfect and thus liue in peace, ſue vntounto this God of peace for theſe and all other graces, that wee may hauehave not onelyonly Peace Externall with thoſe amongſt whome wee liue; but alſo Internall Peace of conſcience (which what it is none knoweth but thoſe who hauehave it) and ſo heereafter that ſame Peace Eternall which eye hath not ſeen, eare hath not heard, neither is it poſſible the heart of man can conceiue. Now this God of peace, Heb. 13.20.21that brought againe from the dead our Lord Ieſus, the great ſhepheard of the ſheep, through the bloud of the euerlaſting couenant, make vsus perfect in theſe and all other good workes to doe his will, working in vsus that which is pleaſant in his ſight through Ieſus Chriſt: to …hom bee praiſe for euer and euer. Amen.
FINIS.
End of the text · Nehemiah Rogers, Christian Courtesy (1621)