The Strife of Brethren and a Treaty for Peace, Sermon 1
THE STRIFE OF BRETHREN, OR, ABRAHAM and LOT parting.
THE FIRST SERMON.
GEN. 13.8.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my Heardsmen and thy Heardsmen; for we are brethren.
MY Text states the Times, the Condition of them, and the Desire of people in them. The Condition of them is very sad, and full of unnaturall strife; and that is the subject of the Text. The Desire of the people is strenuous, if not too furious, for a treaty of peace, and that is the end of the Text; and that is the end of this endeavour likewise: But that our desires be regular, & the Treaty prove a blessing, I shall labour to hold out some light unto you from this Treaty, or rather Intreaty of peace between Abram and Lot, wherein we have something supposed, and something proposed. That which is supposed to be, or like to be, between Abram and Lot, is an unbrotherly strife, Let there be no strife; and the occasion thereof is more then manifest, an indiscreet falling out between their Heardsmen: Let there be no strife between me and thee, nor between my Heardsmen and thy Heardsmen. That which is proposed, is an effectuall endeavour for peace, and the Argument impelling it, is as powerfull as the endeavour proves effectuall: For we are brethren.
There are onelyonly two generall Observations, which I shall hold forth unto you from the Hypothesis and the Prothesis of the words.
The first is this, That there may be an unbrotherly strife betwen godly brethren.
The second this, That where such unbrotherly strife is, all possible and speedy means must be used for reconciliation: Let there be no strife between me and thee, nor between my Heardsmen and thy Heardsmen; Fore we are brethren.
First then,1. Generall Doctrine. That there may be on unbrotherly strife between godly brethren.
Doe you expect that I should prove this? I would the poynt were to prove; but it is past may be. It is too manifest, that there is an unbrotherly strife between godly brethren. London, England, yea all England will give us in a teste to this truth. What County? What Citie? What Congregation? (yea the Lord be mercifull unto us) what Family scarce is there in the whole Kingdome, into which this Spirit of Division hath not breathed some malignant distemper? Here are two brethren in the Text, as neere as Nature, Society, and Religion could make them, whom neither native Countrey, nor tedious travell, nor pinching famine, nor threats of danger or distresse could separate; yet as you shall see in the sequell of this story, such an unhappy breach fell out between them, as that two such ancient and deere friends could not longer live together. Shall I shew you two others,Acts 15.39. who were brethren by Countrey, by Calling, and by Grace, united together in one joynt commission of Apostleship; and yet a very small matter occasioned such a sharp contention between them, as that those which had been very fast companions in love and labour, were provoked to part asunder. Between Abram and Lot the State peace was broken. Between Paul and Barnabas the Church peace was broken. But Englands testimony to the Doctrine premised, goes beyond both those: For between our unkind brethren, whom yet on both sides we cannot but beleeve, some to be truly godly, both State peace, and Church peace, is not onelyonly broken, but broken all in pieces; and so broken, as that it is even past the skill of man to find out a way to heale our breaches, unlesse a Divine Arme put in to doe it.
Now for the Reasons of these unbrotherly differences, wee shall find enough in the Text, and need not look beyond it, nor indeed will time permit. The Message of this morning exercise being like that of the Prophets servant, so exceeding hasty, as that it will not suffer us to salute any thing that lies besides the direct way of the Text. In the Text then we find three occasions or grounds. 1. In the persons between whom this unbrotherly strife is. 2. In their Heardsmen, amongst whom the strife began. 3. In the cause which provoked the falling out among the Heardsmen.
1. In the persons between whom this unbrotherly strife is: Reason 1 Grace there was without question, but there was Nature too, the second Adam had his image in them; but the image of the first was visible also: they and we, and every supernaturall birth, have dividing principles in us. We are not all Spirit, as the good Angels, that there should be no division; nor all Flesh, as the unregenerate,Rom. 7.25. that there should be no reconciliation; but we are partly Flesh, and partly Spirit, that look how much the Flesh provokes unto division, so much should the Spirit incline unto reconciliation. Who among all the sonnes of Sion, doe not with Rebecca complain,Gen. 25.22. How is it thus with me? because of these Twins struggling in the wombs of their consciences: But though corruption should put out first, with Esau, and make the breach, yet let grace, as Jacob, take it by the heele, and get the blessing.
But besides these dividing principles that are within, there are many occasions which doe irritate without; I doe not forget that I have confined my selfe to those in the Text: and in the opening of them, I shall give you out such observations as they offer to us, with some short applications, and then shall make them subservient to the generall Doctrine.
The second cause then which provoked this strife between Abram and Lot, was the falling out amongst their Heardsmen. Reason 2 And here I shall offer a double consideration of the Heardsmen.Pertiment ista ad cousas propter quas divis… sunt à se invicem Abram & Lot. Musc. in Locum. Inter famulos coeptum jurgium contagione facile ad ips… us{que} capita serpit. Mercer in Locum. 1. In reference to their Relation, being Servants. 2. In reference to their Calling, being Shephards.
1. As they are Servants, observe,Observ. Contentious servants may and doe often cause unhappy broyles between their Governours, as here Abrams and Lots Heardsmen fell out about common of pasture. So in Gen. 26.14. Isaacs and Abimelechs servants strove about Wells of water. And that the quarrels of servants invade their Governours, Reasons may be, either 1. their too much connivance at their exorbitant courses. Private Families are the fountaines of Ministery and Magistracy, and if the fountaines be corrupt, that there be neither instruction nor correction of youth there, what hope is there that the streames shall ever doe good upon them. Or 2ly, too much compliance with their corrupt opinions. We soon spy out such faults in our Families, as are against our own gain, but such errors as are against the Faith and Truth of Jesus Christ, we easily tollerate. Or 3ly, too much indulgence of their talings, and busie medlings. There is a disease of the eare in many Families, which itcheth after tales, and those that are troubled with it, shall hardly ever be free from trouble; its a pregnant signe that they are too invigilant over their own wayes and affaires, who are too busie in medling with others. Or 4ly, which is worst of all, when Governours doe too wickedly sport themselves in the proud contentions of their servants,, as Abner and Joab, who would have their young men play be fore them. 2 Sam. 2.14.26.Bloody quarrels are but a pastime to men of blood: but they bethought themselves, and saw, it would be bitternesse in the end.
Behold how great a flame a little fire hath kindled in that famous Citie and Kingdome of Naples, Ʋse 1 that destructive Sword that hath so lately eaten so much flesh, and drunke so much blood in that opulent State, was first drawn (as is reported) through the tumult of a few idle servants. But we need not goe so far either for time or place. Behold how great a flame a little fire was like to have kindled here in London, but some few moneths past, by the tumultuous carriages of some Apprentises upon the Lords day,April 9. 1648. if divine mercy had not been propitious unto London, by a speedy providence to prevent the invading (and I feare intended) mischiefe. Your servants have gotten an unhappy principle amongst them, that they must have liberty of conscience to attend on what Ordinance they please on the Lords day; and some under this pretence, take liberty for their lusts to attend on none. Where hath the Lord of Sabbaths discharged the account of masters of Families, not onelyonly for him that serveth, but for him that sojourneth in the House? And; O my friends, how much was the Lord of Sabbaths and his Ordinances honored when our Tribes with their servants did march in good array unto the Temple of the Lord? A great complaint there is every where of bad servants, but let Goovernors of families lay their hands on their own hearts, and see if the sault be not mostly their own, who take no more care to make their servants good. I know well that all Governours have not ability alike to provoke their servants unto good; but all have authority alike to keep them from evill: And if they be not as Eagles to carry them upon their wings to heaven, yet they should be as Sparrowes to lead them unto Gods House. Solomon did so order his Family, as that the Queen of Sheba did think them happy that lived under his roofe: you have the choycest youth of all the families in England intrusted with you in your City, if they should miscarry through your neglect, how publick, how great will that mischiefe be?
But secondly, I would apply, and do heartily wish, Ʋse 2 that holy care and resolution to be taken up by Governours, which the Kingly Prophet for himselfe protested, Psal. 101.3, 4. To hate the work of them that turne aside, and to part with those that are of a froward heart; nay, if they be children as Simeon and Levi were, who by their unhappy brawles, doe make their parents to stinke amongst their neighbours, learne from the good old Patriarch, to disavow their combinations; and conclude with thine own foule as he did; O my soule come not thou into their secret, unto their assembly mine honour be not thou united, Gen. 49.6. At least as the Father of the faithfull did here: set thy grace and wisdome on work to the utmost, timely to take up contentions. Let there be no strife between mee and thee, neither between my servants, and thy servants; for wee are Brethren.
That is now the first Consideration of the Herdsmen in their relation as servants. Their second Consideration is in their calling as Shepheards, and here as Abram and Lot were the representative of the Church, so spare me a little to look upon their Shepheards, as the representative of Church-Shepheards: and here is another cause of this unbrotherly strife. The note I give you is this; that
The personall questions of some Pastours, Observ.doe become the reall quarrels of their favourites. Will not London bare me witnesse also to this truth, or otherwise let London travaile into the Citie of Corinth, and take a Map of their contentions there; or if Corinth be too far, the Word is neere you, if you please to turn to the first Chapter of S. Pauls first Epistle to his Corinthians, the 12. verse. And observe what the cry is there: I am for Paul, saith one, nay but Apollo is for my money, saith another, yea but Cephas is a man for mee saith the third; I care for none of your Ministers, saith a fourth; I can live immediately upon the revelations of Jesus Christ, and have no need of Ordinances.
Now what is all this a doe, but the peoples affections, breaking out into factions; their severall sidings with their gifted Ministers, whose parts and opinions they did admire, and adhere unto. Or will you vouchsafe to look into Jerusalem, and take notice there, of that divided multitude, before the High Priests Judgement-seate, where for the hope of Israel St Paul stood bound, Act. 23.6. It was an honest policy the Apostle used to allay the storme of the people by discovering his judgement in the point of the Resurrection; Hereupon there arose a dissention between the Pharisees and Sadduces, and presently saith the Text, the multitude was divided. See, the disputes of their Rabbies quickly engaged the severall parties of their Proselytes, and the grounds are visible why it is so, either opinion is so headdy in the people, or affectation so blinde, or desire of victory so importunate, as that questions howsoever, or upon what pretence soever taken up, yet they are overhotly, & non sine felle, not without too much gall over-stifly maintained and pursued, not so much for Christ, for truth, or for Religion, as for selfe, for conquest, and for vaine-glory.
Shall I apply, Ʋse. or rather how shall I not apply? For Zions sake I dare not hold my peace. Amongst my Brethren, I could wish that Prophesie fulfilled in Esay 2.4. They shall beate their swords into Ploughshares, and their speares into pruning-hookes. Questions engendring strife turned into matters of culture and edification. What caused the confusion in the World after the Flood, but the division of tongues. The division of tongues is bad,Judg. 5.15. but the division of hearts is worse: For these divisions of Levi are great thoughts of heart. Of Levi did I say? it is read indeed, of Reuben. I would I were as much mistaken in the matter, as in the letter; Let them be the divisions of Reuben, who hath lost his dignitie, and the excellency of his power. Let them never be the divisions of Levi, whom the Lord claimeth for his portion. Let Massah and Meribab, these waters of strife run still without the borders of the holy Land;Psal. 46.4. but let the soft and quiet streames of Shiloah refresh the Citie of God, and the Tabernacles of the ho… place of the most High. Let Ephraim be against Manasseh, and Manasseh against Ephraim, if so it must be, till they eate the flesh of their own arme: but let Levi and Levi, let Judah and Judah, let Levi and Judah keep close together in the bond of the holy Covenant.
But now what was the cause of the falling out between Abrams and Lots Heardsmen? Not as some Rabbies suggest, that Abrams servants were good, and Lots evill, or that Abrams servants rebuked Lots for pasturing their cattle in other mens grounds, or that Lots servants were insolent against Abrams, and countenanced by their Master; but as the letter imports, vers. 6. that the strife fell out about common of pastures through the enlargement of their flocks, there was not room enough for the one and for the other. And this is it indeed, the third or fourth cause of our Church-contentions, this common of pastures and want of elbow-room amongst Pastors for the enlargement of their flocks. Whatsoever the suggestion may be, it is too certain, and it is fit it should be confessed, that
Pride and ambition hath a maine streak in our Church-contentions.Observ.
Will you please to look once more on those lowd contentions in the Church of Corinth, and take such an account of them, as Paul intimates in the 1 Corinth. 1. the 14. and 15. vers. I thank God, I baptized none of you but Crispus and Gajus, least any should say, Abutebantur hi mali praedicatores, quos modo Paulus taxat sacramento Baptismi, eo sibi ipsis addicentes & obstringentes cos quos baptisassent. Petr. Mart. in Locum. Notatur studium eorum, qui per Baptismum sibi ipsis discipulos obsignabant. Musc. in Locum.that I had baptized in my own name. Why then its more then probable, that some there did baptize in their own name, to wit, those gifted Ministers, who boare amongst them the names of Paul, and Apollo, and Cephas; because they were esteemed to have their gifts; one elegant in speech, as Paul; another mighty in Scriptures, as Apollo; the third powerfull in argument, as Peter; and according to their severall gifts, they made their severall parties in the affections of the people, which occasioned the factions in the Citie. But what was now their baptizing in their own name, I cannot imagine that literally they did baptiz: their severall Congregations into those names they had taken up amongst them: as thus; I baptize thee in the name of Paul, or Apollo, or Cephas, but rather as name signifies authoritie and power, so did they gather under their power and authoritie, and greaten as much as each of them could their severall Congregations, under the Signall of Baptisme by some peculiar manner of administration. And here is Pauls foreign, I thank God; not that he did not baptize, but that he did not baptize so many, as to occasion any such suspicion that he should aspire his own glory in greatning a Congregation to himselfe, and not to look after the glory of him that sent him.
The very same iniquity which did obstruct the first Reformation of the Apostles, appeares still to hinder all the steps and progresses of it, to wit, the pride and ambition of some pretenders to Reformation, who aspire to make their own names great, not Christ's glorious; and some who think not their Congregations sure enough their own, unlesse by some peculiar manner of Baptising they are signed, and as it were assigned over unto them.
Shall I lead you now from Corinth into the tumult at Ephesus, or rather I would lead you out of it. The cry is lowd there for Religion; Great is Diana of the Ephesians, Act. 19.28.32.and I could shew you too if time would permit my stay, what Englands Diands are: But that which I intend to shew you in Ephesus, is, that the project of the Craftsmasters was their Silver Shrines. And for the multitude the most part of them knew not wherefore they were gathered together.
From hence my Beloved, Ʋse 1 let me borrow time to-lay before you two notes of information.
First, The primitive rise of Episcopacy or Prelacy. The office of Bishop and Elder is not differenced in Scripture; for those whom the Spirit calls foreign, Over-seers or Bishops, Act. 20. ver. 28. In ver. 17. of the same Chapter, are called foreign, Presbyters or Elders; and so compare Titus 1. ver. 5. and 7 But pride and ambition made the difference, the Bishop and Prelate by an usurpation of jurisdiction, and through the favour of Princes, accumulated titles of honour, and prerogatives unto themselves above their brethren. This mystery of Iniquitie began in the Apostles time;2 Cor. 1.24. 1 Pet. 5 3. James 3.1. 1 Joh. 2.18. Paul hinteth at such as usurped dominion over Brethrens faith; Peter such as Lorded it over Gods heritage; James such as aspired Masteries; John, many Antichrists, who Diotrephes-like, loved preheminence, I feare, least some aspiring unto Cathedrals may have too much in them of the Cathedrall mans spirit, in this time of reformation I could heartily wish amongst reformers, the spirit of pride and envie to be laid aside. And let us all, my Brethren, in all humility and love bespeak one the other, as Abram did Lot; Let there be no strife between thee and mee, for wee are brethren.
Secondly, The mischief see, of encreasing flocks, and greatning estates, Abrams and Lots Shepheards could well enough agree together so long as their flocks and means were small; but when they grew great, both their flocks and families and themselves must separate. How many of you in this Citie doe well know, how well the Pastor and Lecturer (I name no particulars) could in one Congregation hold common of pasture and peace together, so long as the ambition of Prelates kept theirs down; but since the Indulgence of these times hath given liberty for common of pasture in any Congregation, our peace is not onelyonly broken, but our differences, though really very small, yet seemingly so wide, as that they cannot be stated, nor desires known to make way for a reconciliation. Eusebius in his 8. Booke 1. Chapter of his Ecclesiasticall History, gives us as lively a character of these times by those he liv'd in, as if he had lived in both. I have not time to repeat his discourse, I shall desire you that are vers'd in History at your leasure to reade it.
But I should here look a little more abroad unto State-contentions,Reader I have inserted a tast of it. as well as Church-contentions. It is sad to see what unchristian, uncivill, unnaturall contentions,They which seemed our Shepheards, laying aside the rule of pietie, practised contention and schisme among themselves, And whiles they aggravated these things, that is, contention, threatnings, mutuall hatred and enmitie; And every one proceeded in ambition, much like tyranny it selfe; then, I say, then the Lord according to the saying of Jeremy, made the daughter of Sion obscure, and overthrew from above the glory of Israel, and remembred not his footstoole in the day of his wrath, Lament. 2.1. this question of meum and tuum, mine and thine, doth beget amongst us. What is reported of the Gospel to produce by accident, that doth the world efficaciously work as an efficient: To set a man at variance against his Father, the daughter against her Mother, and the daughter in law against her mother in law, and a mans foes to be those of his own houshold. Full purses are usually the bellowes, which pride and passion make use of to blow up strife amongst neerest friends, nor can wee see, nor will wee see our way to peace, till our purses be a little emptied.
I have not time to stay longer on this; the generall Doctrine calls upon mee for a word of application. You have heard, that there may be unbrotherly strife between godly brethren, yea that it is past may be, you have seen antient & modern witnesses that it is so, with the evident grounds and causes thereof.
Shall I then my Brethren, take up a reproofe, or rather a lamentation, Ʋse. over those imbittered censures, which godly brethren let fall one against the other? Are wee brethren? Are wee godly? I am confident, that it may be safely concluded, that some on both sides, are brethren truely godly. Why then, why are wee so bitter one against the other? What means the gall and wormwood that is in our discourses and meetings? Ah my Brethren, my Brethren, did our Lord Christ wash his Apostles feete, and amongst them a Judas feete,John 13.12. and shall we throw dirt in one anothers faces? Is this Christ-like? doth this become Christians?Eph. 2.13, 14. Did he powre out his precious bloud to purchase our peace, and shall wee draw out one anothers bloud in breaking our peace? Did he bequeath his peace unto his people,John 14.27. as his last and best Legacy he had to leave unto them, and shall wee like foolish children spend our portion in undoing one the other?
But I will forbeare this ingratefull rebuke, being more willing, if time would permit, to travaile in the second generall, The treatie for Peace; But I may not forget my limits and your affaires; onelyonly for close of this, I shall turn you unto two Counsels of the Apostle.
The first is given unto the brethren at Rome, Rom. 16. vers. 17. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the doctrine which yee have learned, and avoyde them. And if you will mark farther, ver. 18. the Apostle doth there manifest such peculiar marks whereby you may know them, and not be deceived. Which I had rather you should there reade your selves, then I repeat unto you, least they should be interpreted rather to be the words of mans spirit, then the words of the Spirit of God.
The second is that which the Apostle with much tendernesse of bowells and affection pressed on his Corinthians, in his first Epistle, first Chapter, and tenth verse. Now I beseech you Brethren by the name of our Lord Jesus Christ, that yee all speak the same things, and that there be no divisions among you, but that yee be perfectly joyned together in the same minde, and in the same judgement. And now I beseech you brethren, this is also my sute to you, and I cannot conjure you by a greater name, then that by which alone you must be saved.
I have another sute likewise for you in the words of the same Apostle, 2 Thes. 3.16. Now the God of peace himselfe give you peace alwayes, by all meanes. Our breaches are so wide, that if the Lord of peace himselfe doth not give us peace, it is beyond the understanding of man to compasse it. And our wastings are so great, as that Peace is by all meanes most desirable; yea and by all men most desired. Our second labour is to perswade and to direct unto this.