Twenty Sermons, Sermon 8
AD AULAM. Sermon VIII.
THEOBALDS, JULY 1638.
Rom. 15.5.
Now the God of Patience and Consolation grant you to be like minded one towards another, according to Christ Iesus.
1. SAint Paul had much laboured in the whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judgings of the Weak, and despisings of the Strong) had been long kept open in the then Church of Christ at Rome: and was likely, if not timely prevented, to grow wider and wider, to the great dishonour of God, dis-service of his Church, and discomfort of every good man. He had plied them with variety of Arguments and Perswasions; spent a great deal of holy Logick and Rhetorick upon them: and now to set all that home, and to drive the naile (as it were) to the head, that so he might at length manum de tabula, he concludeth his discourse about that argument, with this votive Prayer or Benediction, [Now the God of Patience and Consolation grant you to be like minded one towards another according to Christ Iesus: That ye may with one minde, and with one mouth glorifie God even the Father of our Lord Iesus Christ.
2. Wherein we may observe first, the formality of the Prayer, in those first words [Now the God of Patience and Consolation grant you:] And then the matter or substance of it, in the rest. Wherein we have expressed, with their several amplifications; first the Thing desired, (their Vnity,) in the remainder of the fifth verse: secondly, the End, for which it is desired, [Gods glory] in the sixth verse. But that I shall not have time at this present to enter upon. Confining our selves therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe first, the connexion of this period with the precedent discourse, in the particle foreign, Now, or But, [foreign, Now the God &c. Secondly, the Party, whose help is implored, and from whom the blessing must come; even God [foreign, God grant.) Thirdly, the speciall Attributes, whereby that party is here described: [foreign, &c. The God of Patience and Consolation.
3. Of the Connexion first. foreign, Now God grant. In effect, as if he had said. I have endeavoured what in me lay to bring you to be of one minde and of one heart. I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best reasons and perswasions I could devise for that end. What now remaineth, but that I second my labours with my prayers? and commend what I have planted and watered, to his blessing, who alone is able to give the encrease? I have shewen you what you are to do: foreign, Now the God of Patience and Consolation grant it may be done.
4. The Apostle saw it needful he should pray for the people of God, as well as instruct them: and therefore he sealeth up the word of Exhortation with a word of Benedection. He had spoken, written, expostulated, disputed, reproved, besought, and what ever els was to be done in the way of Teaching: but he knew there was yet something more to be done, to make the work compleat; lest els he should have run in vain, either laboured in vain. That therefore he might not give out in extremo actu; nor having brought his building to some perfection, then to let it stand at a stay, and so decay and drop down, for want of laying on the roof: he turneth himself from them to God; is instant with him another while, as hitherto he had been with them; in hope that some good effect might follow. A course not unusuall with him (velut emblemate vermicula…o) to emblemish his Epistles upon fit occasions with supplications, Lucius apud Cic. 3. de orat.prayers, intercessions, and givings of thanks: breaking off the course of his speech, and that now and then somewhat abruptly (witness 2 Cor 9.10. and some other places,) to lace in a Prayer, a Blessing, a Thanksgiving.
5. Preachers by his example, to Pray for the people, as well as to instruct them: So should their labours bring more comfort to themselves, more profit to their hearers.Mat. 11.12. The kingdom of Heaven must suffer violence, and our people will not ordinarily be brought unto it without some force: But let me tell you, it is not so much the violence of the Pulpit, that doth the deed, (it were many times better, if there appeared less violence there) as the violence of the Closet. Nor they only; but all Governors and Superiors in every other kinde: indeed generally all Christians whatsoever, (in their proportion) to make use of this Example. Think none of you, you have sufficiently discharged your parts towards those that are under your charge; if you have instructed them in what they are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well: so long as your faithful and fervent prayers for them have been wanting. In vain shall you wrestle with their stubbornness and other corruptions, though you put to all your strength, and wrestle with great wrestlings (as Rachel said upon the birth of Nepthali, Gen. 30.8.) so long as you do but wrestle with them only: for so long you wrestle but with flesh and blood; and alas, what great matters can thereof be done? Then, or not at all, shall you wrestle to purpose,Heb. 12.9. when you enter the lists with the father of spirits himself, as Iacob did: wrestling with him by your importunate prayers, and not giving him over, till you have wrung a blessing from him, either for your selves, or them, or both. For when you have done what you can, the blessing must come from him, or it will never come. foreign. Which is the next Point.
6. God grant.] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity. You may wish yeace, and do your good wills to perswade unto peace; and you ought to do it: but unless God set in with you, it will not take effect. Non persuadebis, etiamsi persuaseris. Gen. 9.27.God shall perswade Iaphet to dwell in the tents of Sem. Gen. 9. Noahs perswasions will not do it, nor Sems; though they should speak with the tongues of men and Angels: but let God perswade Iaphet, and Iaphet will be perswaded. He is not only a lover of Concord, (for such, by his grace, are we also;) but the author of peace likewise. A thing so proper, Rom. 15.33, 1. Thes. 5.23, 2. Thes. 2.16.and peculiar to him alone, that he sundry times taketh his stile and denomination from it: The God of Peace. The very God of Peace, &c.
7. For alas! without him, what can be expected from us? whose dispositions, by reason of that pride that aboundeth in us, are naturally turbulent and self-willed. The heart of man is a sowre piece of clay: wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty power. What man is able to take down his own pride sufficiently? (many a good man hath more ado with this one viper, then with all his other corruptions besides.) But how much less then is any man able to beat down and subdue the pride of another mans spirit? Only God with the strength of his arm is able to throw down every exalting thought; and to lay the highest mountains level with the lower flats. He can infuse a spirit into us, to eat out by degrees that cankered proud flesh, that breedeth us all those vexations.Non sicut alii, Luke 18.11. He can make us so vile in our own eyes: that, whereas we are naturally prone to esteem better of our selves then of all other men, we shall through lowliness of minde esteem every other man better then our selves.Phil. 2.3.
8. But in the mean time never marvail to see so many scandals and divisions every where in the world; (distractions and wranglings in the Church, factions and convulsions in Common-wealths, sidings and censuring in your Towns, jarrings and partakings, even in your private families:) so long as there is pride and self-love in every mans own bosome, Jam. 4.1.or indeed any other lust unsubdued. For all these wars and fightings without, what other are they then the scum of the pot that boyls within? the ebullitions of those lusts that war in our members? and the dictates of corrupt nature? Saint Paul saith, There must be heresies: 1 Cor. 11.19.even as we use to say, That that will be must be. His meaning is, there will be heresies: there is no help for it; the wit of man cannot hinder it. Nay it were well, if the wit of man did not sometimes further it, Ingeniosi malo publico, is none of the best commendations: yet such as it is, there are too many, that deserve it but too well: That employ their wit, learning, eloquence, power, and parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh, when it lay in the ashes, well nigh out. Our comfort is, the time will come, (but look not for it whilest this world lasteth;) when the son of man will cause to be gathered out of his kingdome foreign, all things that minister occasion of stumbling or contention.Matth. 13.41. But in the mean time Sinite crescere must have place. We must be content to want that peace, —30.which we desire, but cannot have without God; till he be pleased to grant it: and possess our selves in patience, Luke 21.19.if still something or other be amiss, whereof we can see as yet no great likelihood that it will be better.
9. By which Patience yet I mean nothing less, then either in private men a stoical foreign, a dull flegmatick stupidity, that is not sensible of the want of so great a blessing; or much less in publick persons or governours a retchless slothful connivence, whereby to suffer men to run wilde into all kinde of irregularitie without restraint. But such a well tempered Christian Patience, as neither murmureth at the want, nor despaireth of a supply; but out of the sence of want, is diligent to seek supply. Praying with the Church, Da domine, Give peace in our time O Lord: Rom. 12.18.and endeavouring (foreign) so far as is possible, and to the uttermost of our power, to have peace with, and to make peace among, all men. For Almighty God useth not to cast away his choisest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame mens hearts to unity and peace: but we are vain and unreasonable, if we expect he should do it for our sakes, so long as we continue, either silent without seeking to him for it by our Prayers; or sluggish, without employing our best endeavours about it to our powers.
10. But why is this God, to whom we are thus to make our addresses, that he would be pleased to grant us this like-mindedness, and to give unto us and to all his people the blessing of peace, here stiled the God of Patience and Consolation? The enquiries are many. Why first, the God of Patience? And secondly, why the God of Consolation? taking the two Attributes apart, either by it self. Then taking them both together: First for the choice; why these two rather then any other? Secondly for the conjunction; why these two together? Thirdly for the order; why Patience first, and before Consolation. Five in all: somewhat of each.
11. The former Title is, The God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively or effectively, as they use to distinguish. Or if these School-termes be too obscure; then in plain termes thus: either of Gods patience, or Ours. That is to say; either of that patience which God useth toward us, or of that patience which God by his grace and holy Spirit worketh in us. Of Gods patience and long-suffering to us-ward, besides pregnant testimony of Scripture, we have daily and plentiful experience. How slowly he proceedeth to vengeance, being so unworthily provoked: how he beareth with our infirmities, (Infirmities? ey and Negligences too; yea and yet higher our very Presumptions and Rebellions:) how he spreadeth out his hand all the day long, waiting day after day, year after year,Esay 65.2. for our conversion and amendment, that he may have mercy upon us. And even thus understood (Subjectivè) the Text would bear a fair construction, as not altogether impertinent to the Apostles scope. It might at least intimate to us this, that finding so much patience from him, it would well become us also to shew some patience to our brethren. But yet I conceive it more proper here, to understand it effectivè: of that Patience, which is indeed from God, as the Cause; but yet in us, as the subject. Even as a little after (verse 13.) he is called the God of Hope: because it is he that maketh us to abound in hope, as the reason is there expressed. And as here in the Text he is stiled the God of consolation; for no other reason, but that it is he that putteth comfort and chearfulness into our hearts.
12. It giveth us clearly to see what we are of our selves and without God: nothing but heat and impatience; ready to vex our selves, and to fly in the faces of our brethren for every trifle. You have need of patience, Heb. 10.36.saith the Apostle Heb. 10. We have indeed: God help us. 1. We live here in a vale of misery, where we meet with a thousand petty crosses and vexations (quotidianarum molestiarum minutiae) in the common road of our lives; poor things in themselves, and if rationally considered very trifles and vanity, yet able to bring vexation upon our impatient spirits: we had need of patience to digest them. 2. We are beset, surrounded with a world of temptations, assaulting us within and without, and on every side, and at every turne: we had need of Patience to withstand them. 3. We are exposed to manifold injuries, obloquies, and sufferings, many times without cause; it may be sometimes for a good cause: we had need of patience to bear them. 4. We have many rich and precious promises made us in the word; of grace, of glory, of outward things; of some of which we finde as yet but slender performance, and of other some (but that we are sure the anchor of our hope is so well fixt, that it cannot faile) no visible probability of their future performance: we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian callings, and in our particular vocations; for the honour of God, and the service of our brethren: we had need of patience to go through with them. 6. We have to converse with men of different spirits and tempers: some hott, fiery, and furious; others flat, sullen, and sluggish; some unruly, some ignorant, some proud and scornful, some peevish and obstinate, some toyish fickle and humorous; all subject to passions and infirmities in one kinde or other: we had need of patience to frame our conversations to the weaknesses of our brethren, and to tolerate what we cannot remedy: that by helping to bear each others burdens, we may so fulfil the Law of Christ.Gal. 6.2.
13. Great need we have of Patience you see: and my Text letteth us see, where we have to serve our need. God is the God of patience: in him, and from him it is to be had, but not elsewhere. When ever then we finde our selves ready to fret at any cross occurrent, to venge every injury, to rage at every light provocation, to droope at the delay of any promise, to slugge in our own performances, to skew at the infirmities of others: take we notice first of the impatience of our own spirits, and condemn it; then hie we to the fountain of grace, there beg for patience and meekness, and he that is the God of patience will not deny it us. That is the former Title, The God of Patience.
14. The other is, The God of Consolation. And the reason is, (for this can be understood no otherwise then effective) because sound comfort is from God alone. I, even I, am he that comforteth you, Esay 51.12. Psal. 23.4. Esay 51.3. Zach. 1.17. &c. Joh. 14.16, 15.26. &c.saith he himself Esay 51. Thy rod, and thy staffe they comfort me, saith David Psal. 23. And the Prophets often, The Lord shall comfort Sion. The Holy Ghost is therefore called as by his proper name, foreign, The Comforter. Ey perhaps, as one among many others; or (allowing the Greek article his Emphasis) as the chiefest of all the rest: which hindereth not but there may be other Comforters besides, though haply of less excellency. If there were no more in it but so, and the whole allegation should be granted: it should be enough in wisdome to make us overlook all them, that we might partake of his comforts, as the best. But in truth the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative. Blessed be God &c. The Father of mercies, 2 Cor. 1.3.and the God of all Consolation.
15. May we not then seek for comfort, may some say: nay, do we not sometimes finde comfort in friends, riches, reputation, and such other regular pleasures and delights, as the creatures afford? Verily under God we may alwayes, and do sometimes, reap comfort from the creatures: But those comforts issue still from him, as from the first and only sufficient cause. Who is pleased to make use of his Creatures as his instruments, either for comfort, correction, or destruction, as seemeth good in his own eyes. When they do supply us with any comfort, it is but as the conduit-pipes, which serve the offices in a great house with water; which yet springeth not from them, but is only by them conveyed thither from the fountain or spring-head. Set them once against God, or do but take them without God: you may as soon squeeze water out of a flint stone, or suck nourishment out of a dry brest, as gain a drop of comfort from any of the Creatures. Those supposed comforts, that men seek for, or think they have sometimes found in the Creatures, are but titular and imaginary, not substantial and real comforts. And such, how ever we esteem of them onward, they will appear to be at the last: for they will certainly fail us in the evil day, when our souls shall stand most of all in need of comfort. The Consolations of God are first Pure; they run clear, without mud or mixture: secondly Full, satiating the appetites of the soule and leaving no vacuities: thirdly permanent, such as (unless by our default) no creature in the world can hinder or deprive us of. In every of which three respects, all worldly comforts, as they come but from the Creatures, fall infinitely short: as might easily be shewen, had we but time to compare them.
16. It is hard to say the whiles, whether is greater, our Misery, or Madness: who forsake the Lord, the clear fountain of living waters, Jer. 2.13.to dig to our selves broken pits, that hold no water in the mean time but puddle, and but a very little of that neither, and yet cannot hold that long neither. What fondness is in us, to lay out our money for that which is not bread, and our labour for that which satisfieth not? Esay 55.2.to wear out our bodies with travel, and torture our souls with cares, in the pursuit of these muddy, narrow, and fleeting comforts? when we may have Nectar and Ambrosia, the delicacies of the bread of life; and of the water of life gratis and without price. Only if we will but open our mouths to crave it,— 1. and open our hands to receive it, from him, who is so well stored of it, and is withall so willing to impart it with all freedom and bounty; even the Father of Mercies, and the God of Consolation.
17. Thus far of the two Titles severally: let us now put them together, and see what we can make out of them. The God of patience and Consolation. Where every mans first demand will be, why the Apostle should chuse to enstile Almighty God from these two, of Patience and of Consolation, rather then from some other of those Attributes, which occur (perhaps) more frequently in holy writ: as God of Wisdom, of Power, of Mercy, of Peace, of Hope, &c. What ever other inducements the Apostle might have for so doing; two are apparent: and let them satisfie us. The one; the late mentioning of these two things in the next former verse [That we through patience and comfort of the Scriptures might have hope.] Having once named them both together there: it was neither incongruous nor inelegant, to repeat them again both together here. 2. The other; the fitness of these Titles, and their sutableness unto the matter of the Prayer. For the most part you shall finde in those forms of prayer that are left us registred in the book of God, such Titles and Attributes given to God in the prefaces of those prayers, as do best sort with the principal matter contained therein: Which course the Church also hath observed in her Liturgies. The Apostle then, being to pray for Unity, might well make mention of Patience and Consolation: of Patience, as a special help thereunto; and of Consolation, as a special fruit and effect thereof. As if he had said, If you could have patience, you would soon grow to be of one minde: and if you were once come to that, you should find a great deal of comfort in it foreign, The God therefore of Patience and Consolation grant it may be so with you.
18. First, Patience is a special help to Unity. For what is it but the pride and heat of mens spirits, that both setteth contentions a foot at the first, and afterwards keepeth them afoot. Only by pride cometh contention, Prov. 13.10.saith Solomon, Prov. 13. So long as men are impatient of the least contradiction, cannot brook to have their opinions gainsaid, their advises rejected, their apparent excesses reproved; will not pass by the smallest frailties in their brother without some clamour, or scorn, or censure; but rather break out upon every slight occasion into words or actions of fury and distemper: it cannot be hoped, there should be that blessed Unity among brethren, which our Apostle here wisheth for, and every good man heartily desireth. No! Patience is the true peace-maker. It is the aProv. 15.1. —foreign. Homer. Iliad. foreign. Eccl. 7.8.soft answer that breaketh wrath: (cross and thwarting language rather strengtheneth it.) As a flint is sooner broken with a gentle stroke upon a feather-bed, then strucken with all the might against a hard coggle. Better is the end of a thing, (Solomon again) then the beginning: and the patient in spirit is better then the proud in spirit. The proud in spirit belike; he is the boutefeau; he is the man that beginneth the fray: but the patient in spirit is the man that must end it, if ever it be well ended; and that sure is the better work, and the greater honour to him that doth it.
19. And as Patience is a special help to unity: so is Comfort a special fruit and Effect thereof.Phil. 2.1.2. St Paul therefore conjureth the Philippians, by all the hope they had of comfort in God, to be at one among themselves. foreign. If there be any consolation in Christ, Psa. 133.1. &c.if any comfort of love —Fulfil ye my joy, that ye be like-minded, &c. Ecce quàm bonum, David in Psalm 133. Behold how good and pleasant a thing it is, brethren to dwell together in unity. Utile dulci: in saying both, he saith all. Good and pleasant: that is, both profitable (like the dew upon the mountains, that maketh the grass spring;) and comfortable (as the smell of a precious ointment:) And what can the heart of man desire more? That for the Choice.
20. For the Conjunction then; it may be demanded secondly, why the Apostle should joyn these two together, Patience and Consolation: there seeming to be no great affinity between them. They are things that differ toto genere: for Patience is a Grace, or Vertue; and Consolation a Blessing, or Reward. Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have comfort at the last:Psal. 9.18. God will crown the grace of Patience with the blessing of Consolation. The patient abiding of the meek shall not perish for ever, Jam. 5.10.Psal. 9. St Iames would have us set before our eyes the Prophets and Saints for a generall example of suffering affliction and of patience: —11.and he commendeth to us one particular example there as by way of instance, namely that of Iob. [You have heard, saith he, of the patience of Iob, and have seen the end of the Lord: that the Lord is pitiful and of tender mercy.] Iob held out in his patience under great trials unto the last: and God out of pity and in his tender mercy towards him heaped comforts upon him at the last in great abundance. It would be well worthy our most serious meditation, to consider, both what (by Gods grace) he did, and how (by Gods mercy) he sped. His example in the one would be a good pattern for us of Patience: and his reward in the other a good encouragement for Consolation. This we may bide upon as a most certain truth; that if we do our part, God will not faile on his. Be we first sure, that we have Patience; (we must look to that, for that is our part, though not solely, for we cannot have it without him, as was already said:) but I say, be we first sure of that, and then we may be confident, we shall have comfort sooner or later, in some kinde or other; (trust God with that, for that is solely his part, and he will take order for it without our further care.
21. Lastly, for the Order. It may be demanded, why the Apostle joyning both together [The God of Patience and Consolation] giveth patience the precedency: of Patience first, and then of Consolation. Is not that also to teach us, that as it is a vain and causeless feare, if a man have patience, to doubt whether he shall have comfort, yea or no: so on the contrary it is a vain and groundless hope, if a man want patience, to presume that yet he shall have comfort howsoever? Certainly, no Patience, no Consolation. It is the Devils method, to set the fairer side forwards, and to serve in the best wine first, and then after, that which is worse. He will …ot much put us upon the triall of our Patience at the first; but rather till us on along with semblances and promises of I know not what comforts and contentments: but when once he hath us fast, then he turneth in woe and misery upon us to overwhelme us, as a deluge. But God in his dispensations commonly useth a quite contrary method, and dealeth roughliest with us at the first. We hear of little other from him, then self-deniall, hatred from the world, taking up the Cross, and suffering persecution; exercise enough for all the patience we can get: But then, if we hold out stoutly to the end, at last cometh joy and comfort flowing in upon us both seasonably and plentifully, like a river. You have need of patience, saith the Apostle, that after you have done the will of God, you may receive the promise. Heb. 10.36.Patience first, in doing (ey and suffering too) according to the will of God: and then after that (but not before,) the enjoying of the Promise. Would you know then, whether the Consolations of God belong unto you, yea or no? In short: if you can have patience, never doubt of it: if you will not have patience, never hope for it.
22. Thus much concerning the formality of the Prayer in those former words of the verse [Now the God of Patience, and of Consolation grant you.] Proceed we now to the Matter thereof in the remainder of the verse [To be like-minded one towards another according to Christ Iesus.] Where the particulars are three. First, the thing it self, or grace prayed for; which is Vnity, or Like-mindedness [To be like-minded:] Secondly and Thirdly, two Conditions or Qualifications thereof: the one in respect of the Persons One towards another,] the other in respect of the maner, [According to Christ Iesus.] Of which in their order.
23. The thing first, [To be like-minded] foreign in the Greek. A phrase of speech, although (to my remembrance) not found elsewhere in holy Scripture, yet often used by S. Paul in his Epistles: to the Romans, to the Corinthians, Rom. 12.16. 2 Cor. 13.11. Phil. 2.2, 3.16, 4.2. 1 Pet. 3·8.and especially to the Philippians more then once or twise. I spare the quotations for brevity sake. S. Peters compound word cometh neerest it, foreign [Finally, be ye all of one minde] 1 Pet. 3. New these words, both the noune foreign or foreign the minde, and the verb foreign to minde this or that, or to be thus or so minded: although often used with speciall reference, sometimes to the understanding or judgement. sometimes to the inward disposition of the heart will and affections, and sometimes to the manifesting of that inward disposition by the outward carriage and behaviour: yet are they also not seldome taken at large for the whole soule and all the powers thereof, together with all the motions and opperations of any or each of them, whether in the apprehensive, appetitive, or executive part. And I see nothing to the contrary, but that it may very well be taken in that largest extent in this place. And then the thing so earnestly begged at the hand of God, is, that he would so frame the hearts of these Romanes one towards another, as that there might be an universal accord amongst them so far as was possible, both in their opinions, affections, and conversations. [Now the God of patience and consolation grant you to be like-minded.]
24. Like-minded, first in Opinion and judgement. It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Churches prayer) God would give to all Nations unity, peace, and concord: but especially that all they that do confess his holy name, may also agree in the truth of his holy word; at least wise in the main and most substantial truths. I beseech you brethren, saith S. Paul, by the name of our Lord Iesus Christ, 1 Cor. 1.10.that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joyned together in the same minde, and in the same judgement. That is the first, Like-mindedness in judgement.
25. Like-minded secondly in heart and affection. Mens understandings are not all of one size and temper: and even they that have the largest and the clearest understandings, yet know but in part, and are therefore subject to errors and mis-apprehensions. 1 Cor. 13.9.And therefore it cannot be hoped there should be such a consonancy and uniformity of judgement amongst all men, no not amongst wise and godly men; but that in many things, yea and those sometimes of great importance, they may and will dissent one from another unto the worlds end. But then good heed would be taken, lest by the cunning of Satan, (who is very forward and expert to work upon such advantages) difference in judgment should in process of time first aforeign. Nazianz. orat. 25.estrange by little and little, and at length quite alienate our affections one from another. It is one thing to dissent from, another to be at discord with, our brethren. It… dissensi ab illo, (saith Tully concerning himself and Cato) ut in disjunctione sententiae, conjuncti tamen amici…iâ maneremus It is probable the whole multitude of them that believed were, but we are not sure they were, and it is possible they might not be, all of one opinion in every point, even in those first and primitive times: but St Luke telleth us for certain, that they were all of one heart.Act. 4.32.
26. Like-minded thirdly, in a fair and peaceable outward conversation. For albeit through humane frailty, and amid so many scandals as are, and must be in the world (foreign) there be not evermore that hearty entire affection, Luk. 17.1.that ought to be between Christian men; especially when they stand divided one from another in opinion: yet should they all bear this minde, and so be at least thus far like-minded, as to resolve to forbear all scornful and insolent speeches and behaviour, of and towards one another; without jeering, without censuring, without provoking, without causless vexing one another, or disturbing the publick peace of the Church. For the servant of God must not strive, 2 Tim. 2.24, 25.but be gentle unto all men, and patient. So gentle and patient, that he must study to win them that oppose themselves; not by reviling, but instructing them: and that not in a loud and lofty strain, (unless when there is left no other remedy;) but first, (and if that will serve the turn, only) in love and with meeknesse. Our conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. Gods holy truth we must stand for, I grant, if it be opposed, to the utmost of our strength: neither may we betray any part thereof by our silence or softness, for any mans pleasure or displeasure; where we may help it, and where the defence of it appeareth to be prudentially necessary. Yet even in that case ought we so to maintain the truth of God, as not to despise the persons of men. We are to follow the truth in love: Eph. 4.15.which is then best done, when holding us close to the truth, we are ready yet in love to our brethren to do them all the rights, and to perform unto them all those respects, which (without confirming them in their errours) may any way fall due unto them.
27. It is a perfect and a blessed Unity, when all the three meet together; unity of true Doctrine, unity of loving affection, and unity of peaceable conversation: and this perfection ought to be both in our aims, and in our endeavours. But if (through our own weakness, or the waywardness of others) we cannot attain to the full perfection of the whole,Cicer. in orat. having faithfully endeavoured it: pulchrum est in secundis terti…sve, it will be some commendation and comfort to us, to have attained so much as we could. foreign (Phil. 3.) Nevertheless whereunto we have attained, Phil. 3.16.let us mind the same thing.
28. To quicken us hereunto (the duty being so needful, and we withall so dull:) these few things following would be taken into consideration. Consider first, that by our Christian calling we are all made up into one mystical body, foreign: and that by such a reall, (though mysterious) concorporation,Eph. 3.6. as that we become thereby foreign, as all of us members of Christ, Rom. 12.5.so every one of us one anothers members. Now the sympathy and supply, that is between the members of the natural body for their mutual comfort and the good of the whole, the Apostle elegantly setteth forth, and applieth it very fully to the mystical body of the Church, in 1 Cor. 12. at large. It were a thing prodigiously unnatural, and to every mans apprehension the effect of a phrensie at the least, to see one member of the body fall a bearing or tearing another. No! if any one member, be it never so mean and despicable, be in anguish, the rest are sensible of it. No termes of betterness are then stood upon, (I am better then thou, or I then thou;) no termes of defiance heard, (I have no need of thee, nor I of thee:) But they are all ready to contribute their several supplies, according to their severall abilities and measures, to give ease and relief to the grieved part; foreign, as the reason is given at verse 25. there, that so there might be no rent, no schisme, no division or dis-union of parts in the body.
29. Consider secondly, That by our condition we are all fellow-brethren, and fellow-servants in the same family;Gal. 6.10. of the houshold of faith all: and these are obliging relations. We ought therefore so to behave our selves in the house of God, 1 Tim. 3.15.which is the Church of the living God, Gal. 4.27.as becometh fellow-brethren that are descended from the same Father, and fellow-servants that live under the same Master. We all wear one livery: having all put on Christ, 1 Cor. 10.3, 4.by solemn profession at our holy Baptisme. We are fed at one table: eating the same spiritual meat, and drinking the same spiritual drink, in the holy Communion. Every thing that belongeth to this house breatheth union. One body, one spirit, one calling, one hope, one Lord, one Faith, one Baptism, Eph. 4.3.—6.one God and Father of all: as the Apostle urgeth it, Ephes. 4. concluding thence, that therefore we ought to be at one among our selves, endeavouring to keep the unity of the spirit in the bond of peace. Any of us would think it a very disorderly house, and ill-governed; if coming in by chance we should find the children and servants all together by the ears, though but once. How much more then, if we should observe them to be ever and anon snarling and quarrelling one with another, and beating and kicking one another. Ioseph thought he need say no more to his brethren, to prevent their falling out by the way in their return home-ward, then to remind them of this,Gen. 45.24. that they were all one mans children. And Abraham, Gen. 13.8.to procure an everlasting amnesty and utter cessation thenceforth of all debate between himself and his nephew Lot and their servants; made use of this one argument, as the most prevalent of all other for that end, that they were Brethren. Psal. 133.1.Ecce quàm bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is, brethren to dwell together in unity.
30. Consider thirdly, how peace and unity forwardeth the work of God for the building up of his Church; which faction and division on the other side obstructeth, so as nothing more. When all the workmen intend the main business, each in his place and office performing his appointed task with chearfulness and good agreement: the work goeth on, and the building gets up apace. But where one man draweth one way, and another another way; one will have things done after this fashion, another after that; when one maketh, and another marreth; now one setteth up, by and by cometh another and plucketh all down again, how is it possible, whilest things go thus, that ever the building should be brought to any perfection, or handsomness. The Apostle well understood what he said, when in the foregoing Chapter he joyned Peace and Edification together, foreign, Let us follow after the things that make for peace, Rom. 14.19.and things wherewith we may edifie one another. Where the hearts and tongues of the builders are divided: the building will either come to nothing, or prove but a Babel of confusion.Jam. 3 16. For where envying and strife is, there is confusion, and every evil work. Strife, you see, maketh ill work: it buildeth up nothing, unless it be the walls of Babel. It is peace and concord, that buildeth up the walls of Ierusalem: which, as it hath its name from Peace, so hath it its beauty also and perfection from Peace. And then, but not before, shall Ierusalem be built as a City that is at unity in it self; Psal. 122.3.when they that build Ierusalem are at unity first among themselves.
31. Consider fourthly, what heartning is given, and what advantage to the enemy abroad, whilest there are fractions and distractions at home. Per discordias civiles externi tollunt animos, said the Historian once of old Rome. … Livi.And it was the complaint of our country man Gildas, uttered long since with much grief concerning the state of this Island, then embroyled in civil warrs; fortis ad civilia bella, Gild▪ de excid. Brit.infirma ad retundenda hostium tela. That by how much more her valour and strength was spent upon her self, in the managing of intestine and domestick broiles: the more she laid her self, open to the incursions and outrages of forreign enemies. The common Enemies to the truth of Religion, are chiefly Atheisme, and Superstition: Atheisme opposing it in the forefront, and Superstition on both hands. If either of which at any time get ground of us, (as whilest we wrangle, God knoweth what they may do:) we may thanke our own contentions for it most. We may cherish causeless jealousies, and frame chimera's of other matters and causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts, as are our home-differences, and chiefly those (which maketh it the sadder business) that are about indifferent things. Alas, whereto serveth all this adoe about gestures, and vestures, and other outward rites and formalities: that for such things as these are (things in their own nature indifferent, and never intended to be otherwise imposed, then as matters of circumstance and order) men should clamour against the times, desert their ministerial functions and charges, fly out of their own country as out of Babylon, stand at open defiance against lawfull authority, and sharpen their wits and tongues and pens, with so much petulancy (that I say not virulency,) as some have done, to maintain their stiffeness and obstinacy therein? I say, whereto serveth all this, but to give scandall to the Enemies of our Church and Religion?
32. Scandal first, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilest the world lasteth:) thinketh it the best wisdom, to be of none; and maketh it his best pastime to jeere at all. Great scandal also secondly to the Romanist. Who is not a little confirmed in his opinion of the Catholikeness of the Romane faith; when he heareth so many of the things, which have been and still are retained in the Church of England in common with the Church of Rome; as they were transmitted both to them and us in a continued line of succession, from our godly and Orthodox forefathers, who lived in the ages next after Christ and his Apostles, to be now inveighed against and decryed as Popish and Superstitious. And when he seeth men pretending to piety, purity, and reformation more then others, not contenting themselves with those just exceptions that had been formerly taken by the Church of England and her regular children, against some erroneous Doctrines and formes of worship taught and practised in the Church of Rome, and endeavoured to be unduly and by her sole authority imposed upon other Churches; to be so far transported with a spirit of contradiction, as that they care not, so as they may but run farr enough from Rome, whither or how farr they run, although they should run themselves (as too oft they do) quite beyond the bounds of Truth, Allegiance, common reason, and even common humanity too.
33. But especially and thirdly, great Scandal to those of the separation. Who must needs think very jollily of themselves, and their own singular way, when they shall find those very grounds whereon they have raised their Schisme, to be so stoutly pleaded for by some, who are yet content to hold a kind of communion with us. Truly I could wish it were sufficiently considered by those whom it so nearly concerneth, (for my own part, I must confess, I could nevet be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence, as will necessarily enforce an utter separation. Vae mundo, saith our Saviour, Wo unto the world because of offences. Mat. 18.7.It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilest they live on the earth; that there will be divisions and offences: and they must abide it. But vae homini though: without repentance wo to the man, by whom the occasion cometh. Much have they to answer for the while, that cannot keep themselves quiet, when they ought and might; but by restless provocations trouble both themselves and others: to the great prejudice and grief of their brethren, but advantage and rejoycing of the common Enemy.
34. Thus much for the Thing it self, Like-mindedness: The conditions or Qualifications follow. The former whereof concerneth the Persons: foreign [one toward another.] It noteth such an agreement, as is both Universal, and Mutual. Universal first. I doubt not, but in the then Roman Church, at the time when this Epistle was written, the strong agreed well enough among themselves, and were all a like-minded, and so the weak among themselves, all alike-minded too. They all minded to despise these: these all minded to judg them. But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a faction, then to the making up of an Union. It was an universal agreement, the Apostle desired and prayed for: that the strong would be more compassionate to the Weak, and the weak more charitable toward the Strong; both Weak and Strong more patient and moderate, and more respective either of other in all brotherly mutual condescensions.
35. It is our fault too most an end. We are partial to those on that aforeign. Nazi. orat. 14.side we take to, beyond all reason: ready to justifie those enterprises of theirs that look very suspiciously, and to excuse or at least to extenuate their most palpable excesses; and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their smallest and most pardonable aberrations. Thus do we sometimes both at once, (either of which alone is an abomination to the Lord) justifie the guilty, Prov. 17.15.and condemn the innocent. Whilest partial affections corrupt our judgments, and will not suffer us to look upon the actions of our brethren, with an equal and indifferent eye. But let us beware of it by all means: for so long as we give our selves to be carried away with partialities and prejudices, we shall never rightly perform our duties either to God or man. That therefore the agreement may be as it ought to be: we must resolve to be patient (not towards some,1 Thes. 5.24. but) towards all men, 1 Thes. 5. to be gentle (not unto some, but) unto all men. 2 Tim. 2.24.2 Tim. 2. to shew all meekness (not to some, but) to all men, Titus 3.2. The concord should be Vniversal.Tit. 3.2.
36. It should likewise be Mutual. foreign importeth that also: aforeign. Homer. Iliad. foreign.either part being ready for charity sake to contemperate and accommodate themselves to other, so far as reason requireth. But herein also, as in the former; mens corrupt partiality bewraieth it self extremely. The strong Romans like enough could discern a censorious spirit in the weaker one; and the weak ones perhaps as easily a disdainful spirit in them. But neither of both (it is to be doubted) were willing enough to look into the other end of the wallet, and to examine throughly their own spirits. We use to say,—id manticae quod in tergo. If every man would mend one, all would be well. Ey would? How cometh it to pass then, that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? yea ten; yea a hundred! why, here it is: every man would be mending one; but not the right one. He would be mending his brother: but he will not mend himself. Vt nemo in sese tentat descendere! O saith the strong, we should soon agree; but that he is so censorious: and yet himself flouteth as freely as ever he did. We should hit it very well, saith the weak, were not he so scornful: and yet himself judgeth as deeply as ever he did. Oh the falsness and hypocrisie of mens hearts blinded with self-love! how it abuseth them with strong delusions, and so filleth the world with divisions and offences.
37. For this, our blessed Saviour, who hath best discovered the malady, hath also prescribed the best remedy. The disease is Hypocrisie. The Symptomes are. One to be cat-eyed outward, Luke 6.41. —42.in readily espying somewhat, (the smallest moat cannot escape) in a brothers eye: another, to be bat-eyed inward, in not perceiving (be it never so great) a beam in a mans own eye; a third, a forwardness to be tampering with his brothers eye, and offering his service to help him out with the moat there, before he think a thought of doing any thing towards the clearing of his own eye. The Remedy is, to begin at home: do but put the things into their right order; and the business is done. Tu conversus, confirma fratres. —28.33.Strengthen thy brethren what thou canst: it is a good office, and would not be neglected. But there is something more needful to be done then that; and to be done first and before that, and which if it be first done thou wilt be able to do that much the better (then shalt thou see clearly) and that is to reform thy self: be sure first thy self be converted, —foreign.and then in Gods name deal with thy weak brother as thou seest cause,Luke 6.42. and strengthen him.
38. Let them that are so forward to censure the actions of others, especially of their Superious, and are ever and anon complaining how ill things are carried above; but never take notice of their own frauds, and oppressions, and sacriledges, and insolencies, and peevishnesses, and other enormities: let them turn their eye homeward another while, observe how their own pulses beat, and go learn what that is,Luke 6.42. Thou hypocrite, cast out first the beam out of thine own eye. We deal not like Christians, no nor like reasonable men, if we expect all men should come to our bent in every thing; and we our selves not relent from our own stiffness in the least matter for their sakes. Believe it, we shall never grow to Christian Vnanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking; and is not desirous withall (according to our Apostles exhortation verse 2.) to please his neighbour also, by condescending to his desires, where it may be for his good, in any thing that is not either unlawfull, or unreasonable. The inclinations to agreement should be mutual, that so we might be like-minded foreign.
49. And then all this must be foreign: which is the other qualification in the Text, and now only remaineth to be spoken of. According to Christ Iesus. Which last clause is capable of a double interpretation: pertinent to the scope of the Text, and useful for our direction in point of practise, both; and therefore neither of both to be rejected. Some understand it, as a Limitation of that Vnity, which was prayed for in the former words: and not unfitly. For lest it should be conceived, that all the Apostle desired in their behalf was, that they should be like-minded one towards another howsoever: he might intend by the addition of this clause to shew, that it was not such an Vnity as he desired, unless it were according to Truth and Godliness in Christ Jesus. There may be an agreement in falso; when men hold together for the maintenance of one and the same Common Error. Such as is the agreement of Hereticks, of Schismaticks, of Sectaries, among themselves. And there may be an agreement in malo; when men combine together in a confederacy for the compassing of some mischievous designe: as did those forty and odde, Act. 23.12, —13that bound themselves with a curse to destroy Paul. Such is the agreement of a—foreign. Nazianz. orat. 14.Theeves, of Cheaters, of Rebels, among themselves. Such b—delicta fuére Nexus amicitiae. Claudi▪ ii.2. in Ruffin. Mat. 12.26.agreements as these, no man ought to pray for: indeed no man need to pray for. The wisdom of the flesh, and cunning of the Devil, will bring men on fast enough to those cursed agreements; without which he and his know well enough his kingdom cannot stand. The servants of God have rather bent themselves evermore by their prayers and endeavours, to dissolve the glue, and to break the confederacies of the ungodly. Destroy their tongues, O Lord, and divide them, is holy Davids prayer Psal. 55. And S. Paul when he stood before the Sanhedrim at Ierusalem, Psal. 55.9. Act. 23.6.to take off his malicious accusers the better, perceiving both the Iudges and by-standers to be of two different factions, some Pharisees, who beleeved a resurection, and other-some Sadduces, who denied it; did very wisely to cast a bone among them: When by proclaiming himself a Pharisee, and professing his belief of the resurrection, —7.he raised such a dissension between the two factions, that the whole multitude was divided; —10.insomuch as the chief Captain was fain to use force to get Paul from amid the uprore, and to carry him away: by which means all their intended proceedings against him were stopt for that time.
40. But the Vnity, that is to be prayed for, and to be laboured for in the Christian Church, is a Christian Vnity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of Christ is the word of truth: Col. 1.5. 1 Tim. 3.16.and the mystery of Christ, the mystery of Godliness. Whatsoever therefore is contrary to either of these, (Truth, or Godliness) cannot be foreign, according to Christ; but rather altogether against him. Here then we have our bounds set us: our Ne plus ultra, beyond which if we pass, we transgress and are exorbitant. Alas for us the while, when ever our good desires may deceive us, if they be inordinate; and the love of so lovely a thing as Peace is, mis-lead us. The more need have we to look narrowly to our treadings, lest the tempter should have laid a snare for us in a way wherein we suspected it not, and so surprise us …re we be aware. Vsque ad aras: The altar-stone, that is the meer-stone. All bonds of friendship, all offices of neighbourhood, must give way, when the honour of God and his truth lye at the stake. If peace will be had upon fair terms, or indeed upon any terms (salvis veritate & pietate) without impeachment of either of these; it ought to be embraced. But if it will not come but upon harder conditions; better let it goe: A man may buy gold too dear. Follow peace with all men; Heb. 12.14.and holiness, without which no man shall see the Lord. The gender of the article there sheweth the meaning: not foreign, without which Peace; but foreign without which holiness no man shall see the Lord. Without peace some man may, having faithfully endeavoured it, though he cannot obtain it, (for that is not his fault:) but without holiness (which if any man want, it is through his own fault only,) no man shall see the Lord. Our like-mindedness then must be according to Christ Iesus in this first sense; that is, so far forth as may stand with Christian truth and godliness.
41. But very many Expositors do rather understand the phrase in another sense. According to Christ; that is, according to the example of Christ: which seemeth to have been the judgement of our last Translators, who have therefore so put it in the margent of your Bibles. His Example the Apostle had reserved unto the last place, as one of the weightiest and most effectual arguments in this business: producing it a little before the Text, verse 3. —7.and repeating it again a little after the Text. So as this Prayer may seem (according to this interpretation) to be an illustration of that argument, which was drawn from Christs Example: as if he had said. Christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: —7.he did not despise us, but received us with all meekness and compassion. Let not us therefore seek every man to please himself, in going his own way, and setting up his own will; neither let us despise any mans weakness:—1. but rather, treading in the steps of our blessed Lord Iesus, —2.let every one of us strive to please his neighbour for his good unto edification; —1.bearing with the infirmities of our weaker brethren,—7. and receiving one another in our inwardest bosomes and bowels, even as▪ Christ also received us to the glory of God.
42. If the examples of the servants of Christ ought not to be lightly set by, how much more ought the Example of the Master himself to sway with every good Christian? In 1 Cor. 10. St Paul having delivered an exhortation in general, the same in effect with that we are now in hand withall, verse 24. (Let no man seek his own, but every man anothers wealth:) he doth after propose to their imitation in that point his own particular practise and example in the last verse of the Chapter, [Even as I please all men in all things, saith he, not seeking mine own profit, but the profit of many, that they may be saved:] But then, lest he might be thought to cry up himself, and that we might know how unsafe a thing it were to rest barely upon his, or any other mans example: in the very next following words, the first words of the next Chapter, he leadeth them higher, and to a more perfect example, even that of Christ [Be ye followers of me, saith he, as I also am of Christ.] As if he had said, Although my example, who am as nothing, be little considerable in it self: yet wherein my example is guided by the example of Christ, you may not despise it. The original record only is authentical, and not the transcript: yet may a transcript be creditable, when it is signed and attested with a Concordat cum originali under the hand of a publick notary or other sworn officer: I do not therefore lay mine own example upon you, as a Rule; I only set it before you, as a help or Encouragement: that you may the more cheerfully follow the Example of Christ, when you shall see men, subject to the same sinful infirmities with your selves, by the grace of God to have done the same before you. My example only sheweth the thing to be feisable: it is Christs Example only, that can render it warrantable. Be ye therefore followers of me, even as I also am of Christ.
43. Here just occasion is offered me, (but I may not take it, because of the time) first and more generally of a very profitable Enquiry, in what things and how far forth we are astricted to follow the example of Christ. And then secondly and more particularly, what especial directions to take from his example, for the ordering of our carriage towards our brethren, in order to the more ready attaining of this Christian unanimity and likemindedness one towards another, of which we have hitherto spoken. But I remit you over for both, to what our Apostle hath written Phil. 2. in the whole fore-part of the Chapter. The whole passage is very well worthy the pondering: and his discourse therein may serve as a Commentary upon a good part of this Text. I therefore commend it to your private meditation; and you, and what you have heard, to the good blessing of Almighty God: and that with St Pauls votive prayer or benediction here; (for I know not where to fetch a better.)
Now the God of Patience and Consolation grant you to be like-minded one towards another, according to Christ Iesus. That you may with one minde and one mouth glorifie God, even the Father of our Lord Iesus Christ. To whom &c.