The Strife of Brethren and a Treaty for Peace, Sermon 2 – Title page 2
A TREATY FOR PEACE. OR, Abrahams parly with Lot.
THE SECOND SERMON.
GEN. 13.8.
And Abraham said unto Lot, Let there be no strife I pray thee, between thee and me, neither between my Heardsmen and thy Heardsmen, for we are brethren.
THE Text is a treaty of Peace between Abraham and Lot, wherein we have a Supposition and a Proposition; that which is supposed is this, That there may be an unbrotherly strife between godly brethren, there was so you see between Abraham and Lot. That which is proposed is that which should follow upon this, That where such unbrotherly strifeis all speedy and possible meanes must be used for a reconciliation. The first of these we have dispatcht in a morning Lecture elsewhere, and have spoken something to the second, which through the hast of that Exercise, was rather snatcht from me, then delivered by me: I there drew the face onelyonly of Abrahams desire and example, now I shall give you the whole portraiture in a full Table: that which remains is this,
That where such unbrotherly strife is, 2d Generall observation.all possible and speedy meanes must be used for reconciliation.
I need not light a candle to this Sunne, both Nature and Nation, Civility and Morality, Profession and Religion, Truth and Christ bespeake this duty from us. There are no counsels so obvious in Gods word, as those which perswade to brotherly amity, to Christian unity, to peace, a grace to peace, a blessing to peaceablenesse and peace-making both in civil and in Ecclesiasticall differences, to a wise and speedy reconciliation of all offences.
The Arguments are likewise manifest and manifold, which the Sword of the Spirit, or rather the Spirit of the Sword useth as a keen edge to cut off contentions, and to provoke unto love. How patheticall and full of affection are those Arguments of the Apostle, Philip. 2. v. 1, 2, 3. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one mind. Let nothing be done through strife or vainglory. Me thinks the Apostles soule and words flow out together, as he sayes elsewhere, 1 Thess. 2.8. We are willing to impart not the Gospel onelyonly, but our own soules, because you are deare unto us.
What a heap of unities doth the Apostle pile up in Ephes. 4. v. 4, 5, 6. One Body, one Spirit, one hope of our Calling, one Lord, one Faith, one Baptisme, one God and Father of all, which is above all, and through all, and in you all. And now what is all this Onenesse but to make us One, to impell Saints into the unitie of the Spirit, and bond of peace? If all be one, why should brethren be two?
What mighty convictions doth the Apostle hold forth from Natures light in 1 Cor. 12. shewing how the united services of all the members in the body naturall, doe tutour the uniting of Christians, and of all their offices, parts and gifts for the service of the body mysticall. Variety of gifts are not bestowed on us to work contrariety of affection: It is a sublime notation of unity which the Apostle there gives, v. 12. calling the Head and the Body one Christ, plainly intimating that such who wilfully rend themselues from the body, doe as much as in them lies to rend themselves also from the head.
But what need I step beyond the Text for impulsives to inforce the duty of the Doctrine? Two I here find, one above the Text, the other at the foot of it, Let there be no strife between thee and me, neither between thy Heardsmen and my Heardsmen, saith Abram to Lot, and why? 1. Because the Cananite and the Perezite dwell in the land. 2. Because we are brethren. Let us now examine these reasons, and
1. Because of the Canaanite and Perezite which dwell in the Land, Reason 1 as if Abram should have said, Why brother Lot, doe you not see that there is a generation of ungodly men dwelling amongst us, who would willingly take the advantage from our divisions to work us both out of this good land? I pray thee therefore brother, let there be no strife between us.
Why but some will say, Whom doe you mean by these Canaanites and Perezites? I'le shew you what Characters the Spirit of God doth hint unto us of them, The Canaanite is derived from that cursed seed, who did mock at his Fathers nakednesse, you have the story in Gen. 9.25. The Perezite from an Hebrew root which signifies to divide. Both of these mischievous enough to the power of godlinesse, and to the peace of the Gospel. The wilde Boare and the little Foxes doe exceeding great (though not equall) hurt unto the Spirituall Vine: the little Foxes spoyle her grapes; but the wild Boare would root it up. The Wolfes teeth and the Pa…ers breath doe both kill, but the Panther with delight, the Wolfe with cruelty.
But what doe you tell us of the Canaanites and the Perezites, are there any such dwelling in our land?
My brethren, I accuse none here, but I am very certain you will all beare me witnesse that there is a generation of Canaanites in the land, which scoffe at Saints, at Ministers, at Profession, at Ordinances, and would scoffe at Jesus Christ himselfe, if he were alive, who doe not onelyonly triumph in such nakednesses as they see, but with those in Micah, they pull off the beautifull garment from them that passe by them peaceably; Mica. 2.8.they study all the mischiefes they can, to render Religion, and the professors thereof odious.
There is another generation of Perizzites in the land, who like Samsons Foxes have fire brands at their tailes, who make it their designe to divide, that they might rule. I mean not such, who through tendernesse of conscience, or upon misgiving grounds, doe separate, but I meane the politick Perizzite, who is set on work by Rome and Hell to retard the counsels of Reformation through the divisions of brethren. For is not the hand of Joah in all this? Hath not the Divell and the Jesuit made it their Masterpiece by most unhappy divisions to break the strength of that party by whom God hath broken theirs? yea and I am perswaded, that there are many truly godly, who are imployed by them as instruments, that are altogether inscious of any designe: as Philip, King of Macedon imployed those honest Philosophers in those two famous Cities of Greece, to make several parties in them, that he might be invited in to make himselfe master of both.Qu. Curtius, lib. 1. And as the same Philip decided the controversie of the Kingdome of Thessaly, between those two discording brethren who contended for it, which he fairly took from both.
Oh that we could undermine the gates of Rome and Hell this day, by our most happy uniting. Me thinkes there is no argument that can have more force in it then this, when we know that there are such generations of men amongst us, who doe wait for this advantage, to break in upon us through the lane of our divisions, and to raise their decayed fortunes on our miserable ruines.
Tully in his Offices presents us with a very pat story to cautionate the unbrotherly discord of these times.Tull. de Offis. lib. 1. The Nolans and the Neopolitans having a controversie about a parcell of ground which lay between their severall Countries, Fabius Labeo being invited to determine the difference, gave unto them the exterior limits of the ground adjoyning to their respective Countries, and took unto the State of Rome all the land which lay in the midst between the confines. My brethren, let us be well advised, lest whilst we doe most unhappily contend about the confines of our priviledges and liberties, our good friends of Rome doe not come in and give us as much sensuall liberty as we desire, but take away from us those saving Gospel truths, and that purity and power of Ordinances which lie between us in medio, on both sides contended for.
The second Argument that lies at the foot of the Text, Reason 2 is the force of brotherhood: For wee are brethren, and wee are brethren many wayes: 1. We are brethren by Countrey,
Nescio qua notale solum dulcedine cunctos
Ducit—
Should the Lord send us into a strange land to hang up our musical Instruments by the waters of our captivity, and to weep over those Songs of Sion which here we might enjoy with peace and spirituall delight, and doe not, then this countrey brotherhood would have Argument enough to cement us. Ah my brethren, doe we need such a rod to whip us into the sense of brotherly love? Surely the provocations of sonnes and daughters are greatest provocations, and our heavenly Father hath provocations enough to turn us all out of doores when we cannot live peaceably together in his house.
But 2ly, brethren by blood, as some of us are, and brethren by grace, as Abram and Lot were, children of the same beauenly Father, partakers of the same Divine Nature, begotten of the same immortall seed, bred up in the same houshold of Faith, made to drink into one and the same Spirit, partakers of the same heavenly Calling, heires to the same immortall inheritance, and bound up together in the same bundle of life, and bond of the Covenant of grace. O me thinkes flesh and bones should sooner separate in the body naturall, then such spirituall nerves and sine wes be broken in the body mysticall.
Beloved, we should all love as brethren, 1 Pet. 3.8.as genuinely and naturally as brethren, that's our Rule; but if we cannot hold proportion with the Rule, to love as brethren, yet let us keep correspondency with the object, to love the Brotherhood. 1 Pet. 2.17.There is nothing sets the common adversary higher in the Scorners Chaire, then the discords of brethren. The Devill hath prophesied, that the rents in Christs Kingdome should make roome for his. Shall I give you his plain language in some that wish well to his kingdome? The Presbyterians and the Independents will fall out, and then all will be ours again. Now my brethren, let not our divisions make the Devil a true Prophet. Let us honour God, and Religion, and our selves, and shame the Devill, let our blessed union discover him, as he is, a lyer from the beginning.
Shall I need now to make use of this point, Ʋse. surely there was never more need then now that use should be made of it, and no point more usefull, more needfull then this. But I shall desire you to save me that labour, and to take it home with you, each of you, to make use of it upon your own hearts; and one unto the other, say as Abram unto Lot, Good neighbour, Deare friend, Let there be no strife between mee and thee, neither between my pastours and thy pastours; for wee are brethren.
Friends wee are now earnest for a Treaty of Peace, and the Spirit of God doth shew us, that if wee either love Jerusalem, or desire to prosper in it, wee must pray for the peace of it; pray for the peace of Jerusalem, Psal. 122.6.they shall prosper that love thee; but if our practiles should give our prayers the lye, it were an horrid mockery to God and to our selves: if wee should Petition God or man for a Treaty of Peace, and should not endeavour our selves to keep the unity of the Spirit in the bond of peace; Ephes. 4.3. Rom. 14.19.and, to follow after those things which make for peace, our treat…e would prove a mischiefe, and our peace a snare.
Now I would encourage your endeavour, by directing it. Some directions you have from the Copie wee have in hand; others wee shall adde, which though they be not in the Story, yet they belong unto the Text.
The first is this; The higher any man is in place or parts above his brethren, the more is his duty to be first in seeking peace.Rule 1. Musculus in Loe. Erat Abraham & major natu & usu rerum prudentior. Abram was the elder and nobler of the two here, both in place and parts, and yet he is the first that sues for reconciliation: wee heare not in his mouth the language of these times; Sir, I am your elder, and your better, I look that you should stoop to mee; I wonder Sir, that you will suffer your servants to fall out with mine; why? have not I bred you up from a boy? have you not gotten all that you have under mee? and what common of pasture can your Shepheards challenge, but what they have at my courtesie? Nay, No such language you heare from Abram, he that saw Christs day, Joh. 8.56. Mat. 11.29.had received of Christs Spirit, to be meek and lowly in heart. He lays aside all thoughts of disparity, either in years or place, and the foster Uncle becomes an humble suitor unto his underling for an honorable peace.
Wee are all bound to serve one another in love, Gal. 5.13. Rom. 9.12.and it is not incongruous unto Gods way, that the elder should serve the younger. He that is most eminent in grace or place, to be most forward in seeking peace; this is most God-like, the most excellent Majestie that is offended, descends from his Throne of Glory to beseech proud sinners to be reconciled unto him. 2 Cor. 5.20.O my Brethren, you that are more excellent then your neighbours, Prov. 12.26.that have parts, or gifts, or places above your brethren, see how Religion directs you to improve them in the desires and endeavours for peace.Rule 2. Vide ut blande leviter, ac suavibus verbis cum nepote agit, etiam juri suo cedens, quo inter ipsos alatur concordia, licet to superior esset omnibus modis, optionē tamen dans elegendi quam velit terrae partem, se asserens diversam accepturam. Gen. 13.15.17.8.
The second Rule is this; Christians must be content to yeeld in their own right for a godly peace, whose right was ever clearer or surer to the whole Land of Canaan, then Abrams was? he had it all made over to him and to his posterity from the Lord Paramount of the whole Earth, and yet when this strife fell out between Abrams and Lots Shepheards about common of pasture, he propounded unto Lot his choice of any part of the whole Land that was before him, and would content himselfe with Lots leavings. See, saith Abram, is not the whole Land before thee, separate thy selfe, I pray thee, from mee, (not that Abram was willing to part with Lot, but that they might preserve that brotherly union at a distance, which they could not keep, by keeping together,) If thou wilt take the left hand (saith Abram to Lot,) then I will goe to the right, or if thou depart to the right hand, then I will goe to the left.
Now Lots eye was so great upon the fat and pleasant vallies of Sodom, as that forgetting his good manners to his Uncle, he made his choice, and Abram lost nothing by his condescention unto him; for as soon as Lot was separated from him, the Lord appeares unto Abram, Vers. 15.and renews his promise of the whole Land to him and to his seed. See, my Brethren, God will not suffer us to be loosers in any thing, wherein for his sake, we deny our selves and our own right, in order to a religious peace.
If our Brother Lot hath a minde to the fat and pleasant portion of Sodom, let him take it, surely if his designe be profit and not peace, the Lord will finde a time to fire him out of it againe; it matters not what we suffer in our own particular interests, so as God might have his glory in a godly peace. Were there more of Abrams condescention amongst us, how easily might our unhappie differences be taken up.
The third Rule is;Rule 3. That in order to peace all expostulations and exprobrations of injuries be laid aside. Wee heare nothing from Abram of any unkindnesse, but onelyonly a loving and humble intreatie; Let there be no strife, I pray thee, between thee and mee. The repeating of an old wrong, is but as the rubbing upon an old sore, which doth but anger it, and make the cure the worse.
It is an holy art of forgetfulnesse to be forgetfull of injuries. I would there were graves made, Domicilia silentij, houses of silence, between King and Parliament, between Parliament and Citie, between Cide and Army, between our diffenting brethren, and all those that upon sober and religious grounds, doe discent from them, to bury all passions and suspicions of injuries; and let these graves be Kibroth Hattaavab, graves of lust, I meane,Kibroth Hattaavah. Numb. 11.34. to bury all those corruptions which have provoked these unkindnesses.
My Brethren, you doe all professe your selves to be Abrams children, inheritours of …hose promises, which were made to him, remember that Christs argument doth as much concern the children by promise, as the children by flesh; if you are Abrams children, Joh. 8.39.you will then doe the works of Abraham: Amongst others forget not these which I have shewed you.
There are two other Rules now, which though they be not in the Text, yet they doe belong unto the Doctrine.
The first is this; There are three beautifull Sisters, which are inseparable companions unto this happy heavenly off-spring, I meane a religious and well-grounded peace.
The first is Truth, Love the truth and peace, Zach. 8.19. ver. Love peace, but truth with it, truth before it. If you let goe truth, peace will not be worthy your love, you love peace, because it is the mother of plenty, but if you provide not for truth, to dwell with it, your peace will prove the daughter of vanity, your peace can be neither true nor lovely, that is separated from the love of the truth.
The second is Righteousnesse. Mercy and truth are met together, righteousnesse and peace have kissed each other, Psal. 85.10. In that notable meeting of the divine attributes in Jesus Christ, these two righteousnesse and peace are matcht together, no righteousnesse can procure our peace with God, but the righteousnesse of Jesus Christ, and no peace can stand with men, unlesse the influences of that righteousnesse be upon them. If unrighteousness be found in our Parliament, in our Committees, in our Courts of Judicature, in your Citie, and in your shops, the Land be not purged of bloud, and Justice be not done upon the Aebans, the troublers of our peace, our peace will be forced to depart againe as soone as it is procured.
The third is Holinesse: Follow peace with all men and holinesse, without which no man shall see the Lord, Heb. 12.14. Follow peace and holinesse joyntly, but not equally. Peace for holinesse sake, and holinesse above peace; for this is implyed in the force of the reason: for without holinesse no man shall see the Lord. Wee may see the Lord without having peace with all men, but not without the having of holinesse.
Let there be no strife between thee and mee, saith peace to truth, peace to righteousnesse, peace to holinesse; But let there be nothing but strife between me and thee, saith peace to error, peace to injustice, peace to prophanenesse. And if any Minister should be so bold to separate those whom God hath joyned, or to joyn those whom God hath seperated, he should indeed preach sedition, but not against proud man, as is suggested, but against a holy and a jealous God. That true-righteous-holy-Peace, that blessed daughter of Heaven will certainly forbid all Contracts that shall be published between error, injustice, prophanenesse, and her selfe, there is no peace to the wicked, saith my God, nor no peace with the wicked. Or if it were possible that Peace should own such Contracts, Christ himselfe, who is the Prince of peace, would never own her for his daughter;Matth. 10.34. for in this case he saith, I came not to send peace on the earth, but the sword. In a word, let goe either of these sister-graces, and your peace, be it what it will, it will undoe you. This is now the first Rule in order to a godly peace.
The second I have to lay before you is this, That if we will needs be striving, let Massah and Mcribah, those waters of strife run in their right channels. The way to break a designe of warre, is many times to divert it; to break the strength of our unhappie contentions, I would fix them upon their true and proper objects. There are two which I shall propound unto you, 1. That which you should contend for. 2. That which you should contend against.
First, That which you should contend for, is that to which Jude exhorts you, Jude 2. that you should earnestly contend for the faith which was once delivered unto the Saints. There is faith a grace, and faith the object of that grace. Faith a grace is that whereby wee close with all divine revelations, not onelyonly by a consent unto the truth of them in our understandings, but by a taste of the sweetnesse of them in our wills and affections; and those divine revelations are also called the faith of Saints: because they are those things which Saints by faith doe live upon: now Saints must contend for both; but that which Jude doth here intend, is the doctrine of faith; and for this wee must foreign, contend, above all that strength wee contend with. The word is a compound, borrowed from those that did strive for masteries in the Olympick games, whose strife was vigorous as for life, yet heere wee must strive above that, and wee have a supernaturall strength given unto us to strive with; wee must put forth all that which Nature or Grace can minister unto us. Our lives must not be deare unto us, or any thing that is dearer then our lives, to preserve those saving truths which are the purchase of so many Martyrs bloud, yea of the precious bloud of the Sonne of God, our new Testament is the new Testament of his bloud.
There are three energeticall arguments in this perswasive of Jude, inciting the duty he perswades unto.
First, The transcendent excellency of that which wee contend for.
Secondly, The mighty opposition which is against it.
Thirdly, The irreparable losse of it being once gone.
First, The transcendent excellency of that which wee contend for, worth all the expence of all that labour, treasure, and bloud, which it hath cost this Kingdome. It is the Imperiall gift, the treasury, the inheritance of Saints. Naboth would rather part with his life, then with his inheritance, but an inheritance of a life immortall, how much is it to be preferred before a mortall life, or inheritance. It is storied of Troy, that in the Grecian siege it had an Oracle, that if it could keepe its Palladium, the image of their Goddesse of Wisdome, their Citie should not be lost. Beloved, this is our Palladium, loose it, and loose all.Compare Ezek. 9.3. with 11.23. so 10.2. with 11.11. 1 Tim. 1.19, 20. The glory of God in Ezekiels Visions, did soone depart from the Citie, when it was once departed from the Sanctuary. If the Lord take coales from the Altar, to scatter over the Citie, the Judgement of it shall speed after with a vengeance. When Hymeneus and Alexander did make shipwrack of faith, they made shipwrack of a good Conscience with it. It was the great Comfort of Pauls Conscience upon his death-bed, that he had kept the Faith, and his keeping the faith was the main prop of his Confidence,2 Tim. 4.7, 8. that from thenceforth there was laid up for him a Crowne of righteousnesse. If you let goe faith, you loose your comfort, your confidence, your crowne: If therefore you will contend, contend as earnestly as you will for this. Contend for the Faith once given to the Saints.
The second Argument to provoke unto this holy contention, is the mighty opposition which Saints finde against the faith, therefore would the Apostle have us foreign, contend earnestly; so wee translate It, but that is too low, you must more then contend; us Paul speaks in another sense,2 Cor. 8.3. not onelyonly according to your power, but beyond your power: The doctrine of faith, as it never wanted some witnesses to defend it, so it ever had many adversaries to oppose it: The gates of bell, though they cannot prevaile against it, yet they will doe against it all the spite they can. Heresie is like that triple headed Serpent, if one head be cut off, three will arise in the place of it. And hereticks like those Romanes in their warres with Carthage, they will never be quiet, either Conquerours, or conquered; Surely, if ever the gates of Hell were set open in England, they are now set wide open, and the Locusts of the bottomlesse pit, even cover the face of the Land. It yeelds yet some comfortable hopes unto us, that the Lord hath a most beautifull work of reformation upon the wheele in England, for that the Devill and the Jesuite are so put to it to bestirre themselves. Never did heresie and blasphemy with that whorish impudence, oppose the fundamentall truths of Gospel grace, as now they doe, but blessed be God, who hath awakened the zeale of so many faithfull servants of the Lord Jesus in all parts of the Kingdome to give Testimony to his truth.
My brethren, let us resolve not to spend our breath onelyonly, but our blood in a good Confession, if God should call for it. Josephus hath a story worthy our observance: That when Pontius Pilate would have inforced the statue of Nero into the Temple of the Jewes, the zeale of the people inkindled against it, it being against the law of their holy Religion, Pilate purposing to inforce that by the Sword, which his Rhetorick could not perswade, drew them into a place, where he had laid an Ambuscado of armed men, who upon his fignall, were to doe execution upon those who withstood his command. The Jewes being constant to their principle of Religion, espying their danger approaching, did all as one man open their naked breasts to the pointed swords of their executioners, resolving rather upon an honorable death with the safety of their Religion, then an ignominious life with the losse of it.
The third Argument for this holy Contention, is the irrecoverable losse of our Faith being once gone. It was once given unto the Saints, and but once: It was once given unto Rome, and once unto Macedonia, and once unto the seven Churches of Asiaminor; and when once they had lost it, it was never as yet given to them again. Sol occidere & redire potest: If the Sunne in the firmament doth set, it will rise again; but if this Sun of righteousnesse once set upon a land, an irrecoverable midnight of spirituall darknesse succeeds upon it. If we lose our estates, we may recover them again; if we lose our friends, God may raise us up some other; if we lose our lives we may exchange them for a better; but if we lose the Faith once given to the Saints, being once lost, it is lost for ever: and we lose with it our Soules, our Heaven, our Christ, our God, and these irrevocably. Ah deare Christians, if ever ye will contend for any thing, contend for the faith once given unto the Saints. And that is now the first object of your holy Contention, that which you should contend for.
The second is that which you should contend against: and here I shall propound two objects, first of persons, secondly of things.
First for Persons, the Royall Prophet writes us a Copie, Psal. 139.21, 22. Doe not I hate them, O Lord, that hate thee? and doe I not earnessia contend with those that rise up against thee? yea I hate them with perfect hatred, I count them mine utter enemies. Certainly there is a generation in the Kingdom, and in this Citie (yea where is there not) whose hearts rise up against God, and against the power of godlinesse, Gods right band hath already found out many, and will certainly finde out more of those that hate him. Take heed good friends, how you confederate with those against whom the Lord is ingaged. Will you be tutor'd a little from that story of Judah in Ahaz time, in the seventh and eighth Chapters of Isaiah, when prophane Syria, and Apostate Israel combined together against honest Judah, their hearts did shake as Aspy leaves: the Lord sends a Prophet to assure them, that these two smoaking fire-brands, 1 sa. 7.2.which had more smoak then fire in them, should not hurt them;Verse 4. Judah, though with much a-doe beleeving, prospered, and the combined Armies are scattered. Discontented Israel not humbled under Gods hand so visibly against them, resolve yet to recruit greater forces against Judah: Isa. 9.10.The Brickes are fallen, but we will build with bewen stones; the Siccamors are cut down, but we will change them into Cedars. Judah forgetting Gods former promise and deliverance,See 2 Chron. 28 16. sends to the Assyrian for aid: The Lord sends his Prophet to them again, and tels them, that because they had refused the soft running waters of Siloa, Isa 8.6.7.the mighty waters of Assyria should overflow them. Now what were those waters of Siloa? Siloa was a river that brake out at the foot of Mount Sion, and ran through the streets of Jerusalem, to which the Church alludes, Psal. 46.4. There is a River, the streames thereof shall make glad the Citie of God. This river here is Jesus Christ,Psa. 36.8. the Fountain of Gods pleasures, the streames are his promises in which he makes out himselfe for the comfort of his people in saddest confusions. Now Judah had a speciall intimation of the Covenant of grace to assertain their former deliverance, as all temporary promises must have their strength and blessing out of that.Isaiah 7.14. But forgetting both their mercy and their duty, and seeking strength from an arm of flesh, which God had despised, they were not strengthened but distressed by it, saith the story, 2 Chron. 28.20. Lo this is all the kindnesse we are like to receive from such confederates; the Lord therefore counsels the upright-hearted in Judab, Isaiah 8.12, 13Say ye not a Confederacy to all them to whom this people shall say a Confederacy, neither feare ye their feare, nor be afraid, but sanctifie the Lord of Hosts himselfe, and let him be your Feare, and let him be your Dread, and he shall be for a Sanctuary unto you. But what got Apostate Israel by her prophane confederates? Why Esay 9.11, 12. we shall find that they tasted the same bitter sauce with unbelieving Judah, they were with open mouth devoured by their good friends the Syrians, with whom they had before combined against Judah, Foelix quem faciunt aliena pericula cou…um. I wish that Judah's and Israels sufferings may cautionate the godly in London how they confederate with those that are ungodly. Surely they shall not strengthen, but distresse themselves by combining with those that are manifest enemies to God and goodnesse.
In Judges the second and the first, we read of an Angel of the Lord that came up from Gilgal to Bochim, to mind the Israel of God of their Forgetfulnesse of Gods great mercy in delivering them out of Aegypt, and of their breach of covenant in making a league with those Conaanites whom the Lord had cursed. And he wrought so effectually upon their hearts, as that they wept abundantly. Certainly London shall know that they have had a Prophet amongst them: and they shall one day weep for their confederacy with wicked men; If the grace of God doth not now provoke their teares, the wrath of God will hereafter.
The second object which we are to strive against, are our own lusts, striving against sin, saith the Apostle, Heb. 12.4.When the Scots Army was in the land. Some who willingly veile their eyes, doe make some question whom they shall esteeme as enemies in these mischievous broyls invading the bowels of the kingdome. I am sure this is without all question, that Sin is our enemy, breaking our peace both with God & Man, and killing us as well with kisses as with blowes. God hath no enemy but this, or such whom this doth make to be his enemies. Now spend all your Arrowes, is long, as strong, as you can upon this enemy: here strive and spare not. If you spare any one, that one may undoe your soules as soon as a thousand. There is more evill in one sinne then there is worth in all the good you doe, or can doe; yea more then the ver…ue of the whole creation is able to expiate. One Acban is enough to disturb the peace of all Israel, and never let England think to have a firm peace, if Englands sins remain unreformed. Now strive as much against your Acbans as your Absoloms, your Dalilabs as your Thamars, your Rimmons as your Mammons, your Davids as your G…liahs, I mean your covert as your open sins, your loved as your loathed lusts; your heart abominations as your life-scandals, your babe-iniquities as your Giant provocations. May I say to you as that Prophet to the King of Israel, 2 Kings 11.24 1 Kings 22.31If thou let any escape (any that is liked by thee) thy life shall goe for his life; but if as the Syrian Sword did the King of Israel, you would single out some King-lusts, let me bring forth to justice these two onelyonly.
1. Strive against that evill heart of unbeliefe, Heb. 3.12.which is in some degree in the best of us. There is no sinne damnes but unbeliefe is in the company of it. When the Israelites were upon the borders of the holy land, Numb. 14.33.their unbeliefe did send them back to wander fourty yeares in the wildernesse, till all their carcases were wasted in it. We lately thought our selves even entring into our rest, into the possession of those glorious promises which we have long waited for: but now we are in a wildernesse, we know not what to doe, we know not what to say, we know not what to think, and our great provocation is our unbeliefe.
If we had faith as a grain of mustard-seed, Mat. 17.20.we should remove mountains, we should cast our Devils. Every lust is a mountain that stands up against the work of Reformation. And all unbeliefe is that dumb and deafe Devil that casts us so often into fire and water: now some mountains, some Devils, are too hard for Ordinances for Apostles themselves if they were alive, onelyonly Faith calls forth the fulnesse of God in Jesus Christ to overcome them.
In Isaiah 41.14 and 15. verses, the Lord sets a worm on work to thresh the mountains. Alas, what proportion is there between a small worm, and a huge mountain? But feare not, I am with thee, (saith the Lord.) Here is a word for faith to live upon, and to call out an Omnipotent arm to its aid, whereas our unbeliefe doth not onelyonly weaken us, but even Omnipotency it selfe, as the Lord Christ saith, Hee could doe no great thing in Nazareth, Mark 6.5.because of their unbeliefe.
Beloved, you are earnest now for a Treaty of Peace, and your seven-yeares wasting troubles do more then provoke you, but see that your faith doe call in God and his Christ unto the Treaty. See that your peace hath a word of faith to bottom upon, otherwise every storm will shake, if not overturne the sandy foundation of it.Isa. 40.6, 7. All flesh is grasse, and all the goodlinesse thereof is as the flower of the field. — The grasse withereth, the flower fadeth, but the word of our God shall stand for ever. There is more in one word of God to establish a lasting peace for us, then in all the counsels of perishing creatures, who look beside it.
Had wee Calebs spirit to follow God fully in the guidance and assurance of his Word,Numb. 14.24. what a great measure of self-deniall and Christian condescention might we obtaine to work towards a religious and a firme peace. Whatsoever therefore you strive against, strive especially against the unbeliefe of your own hearts.
Secondly, Against your pride, this is a proclaimed rebell against Heaven; God will have no peace with it. And little hope of a stable peace with men, if our pride stands up to wage warre with God.
In the fourth of Daniel wee reade of a tree whose height reached unto Heaven, and an Angel sent from Heaven to cut it down, but the slump of it must remaine. This tree wee finde to be the pride of the Babylonian Monarch, who gloried in the vanity of his Spirit. Is not this great Babel? Dan. 4.30.3.15.And, who is that God, that can deliver out of my hands? Such overgrown trees there are too many in England. And God hath sent the Angel both of his word and rod, to cut them downe, yet some there are who stand up still against both. And those in whom this tree is out downe, have the stump yet remaining; There is some strength of this corruption in the best. Though our estates be broken, yet our Spirits are unbroken: Though the Kingdome be rent in pieces, yet our hearts are not; though our condition below, yet our carriage is as high as ever. And as in that great Tree in Nebuchadnezzars Vision,Dan. 4.12. The beasts of the field did dwell under the shadow of it, and the birds of the ayre did lodge in the branches of it; even so there are many other lusts and corruptions, which come under the shadow and spreading branches of this lust of Pride: as covetousnesse and ambition, on the one side, and passion and discontentment on the other.
He that serves these lusts, will not spare any thing that may serve them, neither with Haman, the bloud of an whole Nation, nor with Absolom, the bloud of neerest relations, nor with Herodias, the bloud of most eminent Ministers, nor conscience, nor religion, nor Christ, nor God, nor any thing that will suire his designe.
When Donatus was croft in the Bishoprick of Carthage, he turned heretique, and fired the whole Empire with his faction. I feare least ambition and discontent have made many Malignants in these dayes. Shall I say as he, Fight not against small nor great. No,1 King. 22.31. fight against all your lusts: But above all, against this King lust, this pride of your hearts, and against all those corruptions that strengthen themselves by it. O that I could in this prevaile with London this day, fortior est qui se quam qui for tissima vincit maenia, He is stronger that ruleth his spirit, Prov. 16.32. Colchester was then befieged.then be that winneth a Citie. Could you overcome these lusts of yours, you may not onelyonly winne a Citie, but preserve and crowne your own.
My brethren take heed, how you serve their ends who do serve their own lusts: How should they govern you that cannot govern their own passions? Fleshly corruption will ever lay before us specious pretences, in all those wayes into which our pride or passion doth prompt us; but grace will ever have a jealous eye over them. I never suffered my passion to work, but I suffered by it, and so undoubtedly shall all they which give way unto it.
I will only bring hither that passage of our Saviour in Luke 17. and the beginning of the chapter, where hee shewes the danger of those that give offences, and the duty of those that suffer offences.
First, for those that give offences. (And marke your danger you that doe it) It were better for him (saith Christ) that a Milstone were hanged about his necke, and be cast into the Sea, then that be should offend one of these little ones.
Secondly, for those that suffer offences, your duty is to forgive, and Christ well knowing how hard this duty is to corrupt nature, how apt we are to make Peters question,Matth. 18.21., How oft shall we forgive? preoccupates this objection, and tells us, that if every day our brother should offend us, and seven times in every day, and should as often declare himselfe to be sorry for his offence, it is our duty to forgive. Hereupon the Apostles startle, and cry out, O Lord increase our Faith, who hath saith strong enough to close with such a duty as this? Our faith can hardly work us to forgive our brother if he offends us but once; but if every day, and if seven times in every day bee doth offend, where's the faith that can master passion so often to forgive?
Now mark what Christ answers, If ye had faith as a grain of Mustard seed, ye might say unto this Sycamine tree, Be thou plucked up by the roots, and be thou planted in the Sea, and it should obey you. Though Christ might point to a Sycamine tree there present, yes doubtlesse, that which he did chiefly aim at, was this root of bitternesse, that corruption which is naturally in every one of our hearts, indisposing us to reconciliation; whereby the work is as hard to forgive offences, as to root up spreading trees. Now if a grain of Mustard seed will stock up this bitter root, & throw it into the Sea of forgetfulnesse, where it may never grow nor appeare more; Oh where is Londons faith then! where is this grain of mustard-seed to bee found? If ever the publick good did provoke us to exercise faith in this duty of forgivenesse, now, even now it doth.
If the glory of one man be great in passing by offences, how eminent and exemplary will the glory of a City be?
In short, deare Friends, keep your eyes, your ends, your aymes heaven-ward, Christ-ward, God-ward; and whatsoever is against Heaven, against Christ, or against God, be you against it: And whatsoever is for Heaven, for Christ, for God, be you for it. And if wee walke according to this Rule, peace shall be upon us, and upon the Israel of God.
THE CONTENT OF A WAYFARING MAN: AND THE ACCOMPT OF A MINISTERS REMOVALL.
TWO SERMONS.
The one preached at the Morning Lecture in the Citie of London; the other more enlarged in another Congregation.
BY J. F. M. A.
Nihil tibi aequè proficiet ad temperantiam omnium rerum, q…àm frequens cogitatio brevis aevi & hujus incerti. Hieron. ad Heliod.
foreign. Chrysost. in 1 Tim. Hom. 17.
LONDON; Printed by Matthew Simmons. 1648.