The True Evangelical Temper, Sermon 3
THE TRUE EUANGELICAL TEMPER. The third Sermon.
ESAY 11.6, 7, 8.
The Wolfe shall dwell with the Lamb, and the Leopard shall lie down with the Kid, &c.
THe Text at the first was tripartited, and two of those parts are already handled, to wit, the seven nocent Creatures, in the first Ser. and the 7. innocent in the last. There now remaines to bee spoken too in this, the third, and last generall part, which is the concord and agreement of these most divers, yea adverse parties, the Wolfe with the Lamb, the Leopard with the Kid, &c.
It was cautioned in the Law not to yoake an Oxe, and an Asse together aDeut. 22.10., and the Gospell too bids us not bee unequally yoaked b2 Cor. 6.14., but what is it to bee unproportionably yoaked, if this bee not? a Lamb to a Wolfe, &c. And it is yet more strange, if (with Hierome, Rupertus, and others) wee observe that this accord is not made, by way of the retrograde motion, as Crabs swim backward; as if the Lamb should degenerate, and goe dwell with the Wolfe, or the Kid goe lye downe with the Leopard, so forsaking their owne righteousness, and taking up others vices. But it is the regular, and straight course of regeneration, the Wolfe turning Lambe, and the Leopard turning Kid; Craft and Cruelty being the termes from which, and simplicity, and innocency the termes to which of this Conversion.
But most remarkable of all is it, to consider the full and perfect expression of this their reconciliation, and atonement, which is a graduall expression, growing up to the height of its emphasis by foure steps. The first is that they shall dwell together; not under one Canopie, or under one elevation of the Pole, but under one house, and roofe. And if it were no more, this wants no waight of significancy of it selfe, for cohabitation containes in it all the offices of matrimoniall dearnesse. And S. Peter requires no more of Husband and Wife, but that they be cforeign. 1 Pet. 37.dwellers together, or housed together, as the word imports.
The second is that they lye downe together. A further degree of neereness. To have one bed, is more then to be in one house; under one covering, more then to bee under one roofe. Can two walke together except they bee friends? is the question, Amos 3.3. but lye downe together sure they cannot, especially so neere, as one to keepe another warme, Eccles. 4.10.
The third is to feed, and eate together. Another degree of vicinity, and neerenesse. Therefore the Law when it separates one from close, and familiar accesses to another, severs à mensa, as well as à thoro, both from board, and bed. Nathan therefore expressing in his parable of Davids conviction the neere approaches of Wedlock, saith it did eate of his owne meate, and drank of his owne cup, and lay in his owne bosome, 2 Sam. 12.3. Loe there is mensa, and thorus, board and bed together againe. And David said the like to Mephibosheth, Thou shalt eate bread at mine own table, when he would shew him the utmost of kindnesse, 2 Sam. 9.7.
The fourth is, that they play and sport together. A thing so true a symbole of deerenesse, and alwaies so connate thereunto, that Abimelech in the dGen. 26.8.book of Genesis, looking out of a window, and seeing Isaac sporting with Rebecca, concluded thereupon she was surely his Wife. Which thing also Zorobabel in the Apocryphall Esdras eEsd. 4.29thus expresseth: I saw, saith he, Apame the Kings Concubine, the daughter of the noble Bartacus, sitting at the right hand of the King, and taking the Crowne from his head, and setting it upon her owne head; shee also stroke the King with her left hand: and yet for all this the King gaped and gazed upon her with open mouth: if she laughed upon him he laughed also; but if she tooke any displeasure at him, the King was faine to flatter, that she might be reconciled to him againe.
These are the foure degrees to make up this one entire union and accord. And now the way is opened for the third, and last Conclusion, which is this:
It is a disposition and temper truly Euangelicall, and savouring of Christ, to be peaceable, and reconcileable, and that in all the severall approaches of love and union.
Or thus:
The Gospel is a true cause of peace, and peace is a true effect of the Gospell.
Or thus:
The Messias where he is Monarchicall, and rules, is also Eirenarchicall, and atones.
Christ Jesus is the true Augustus of the world, and the Scepter of his Kingdome as it is a righteous, so is it also a peaceable Scepter; wheresoever & whensover he is known and obeyed, there & then he doth by his Word and Spirit, waste and take away all hatreds, enmities, and antipathies, and makes Wolves, and Lambs, Leopards, and Kids, Lyons whelps, and Calves, Beares, and Kine, Lyons, and Oxen, Asps, and young Children, (for thus the Text conjugates them) dwell together, lie down together, eate together, and play together; that is, have friendly and mutuall entercourse of affections, actions, customes, habits.
Therefore is he called in his type Melchisedech, King of Salem fGen. 14.18., which the Apostle renders gHeb. 7.2. foreign.King of peace. Therefore also Solomon was another type of him: Solomon, I say, in whose daies abundance of peace flourished, not David, a man of War and blood.
Therefore again was he born under the raigne of peaceable Augustus, who enjoyed such cessation of warre, that he shut the gates of Ianus Temple, and brought together all the world to be taxed. His natalitiall hymne was sung not by a regiment of souldiers, but by a Chore of Angels. The Dity of that hymne, or Caroll, Peace on earth. The tidings of his birth brought not to cavalliers, but to quiet and simple Shepherds: The time of the revelation of it, in the night season, a time of silence and rest. His style, A Prince of Peace hIsay 9.6.. His Baptismall Laver awaited by a Dove, the most peaceable of birds. S. Iohns testimony of him, Behold the Lambe of God; A Lamb, the most peaceable of beasts. His Gospel an Euangelium; that is, Glad tidings of peace. His Ministers, Messengers of peace and reconciliation. His Salve, or Present, when he came to his Disciples, Peace be with you. His Vale, or Legacy, when he went from them, My peace I leave with you. His threefold office, all concurring to peace; As a Prophet, he did foretell, and proclaime peace; As a Priest, he did earne, and purchace peace; As a King, he did settle and confirme peace. And lastly, all this so luculently foretold by this our Prophet Esaias, that he seemes rather iDe prae…eri…o historiam t…xere, quam de futuro vaticinari.to write an history of a thing past, then a prophecy of a thing to come, and is rather an kPo…ius Euangelista quam Propheta.Euangelist then a Prophet, as S. Ierome most excellently speaketh of him. And though this Prophecie shine as the Sun in the Firmament, yet is there one every whit as bright as this in the second Chapter of this Prophecy, at the fourth verse. The words are these: He shall judge among the Nations, and shall rebuke many people, and they shall beat their swords into plough shares, and their speares into pruning-hooks. Nation shall not lift up sword against Nation, neither shall they learne Warre any more. A Prophecy so trapped with the ornaments of speech, that two of the Latin Poets kPax me certa ducis placidos cō flavit in usus, Agricolae nunc sum, militis ante sui. Martial. lib. 14. Epigr. 34.Martial, and lAspera nunc positis mi…scunt secula bellis, Claudentur belli portae. Virg. Egl.Virgil, like bold biards, have plumed it, to imp their owne traine; just as before the Sibylls had done by my Text; but to Application.
Application.
IN applying, and making use of this point, it will not bee amisse to hold to the former method, of shewing how to elicite and fetch out of it the five-fold profit of 1 Doctrine, 2 Redargution, 3 Correction, 4 Instruction, and 5 Consolation; and having so do…e, to commit both the text, and Sermons on it, to the blessing of Gods Spirit, which must incubate, and brood both, to make them fruitfull.
The Vse of Doctrine.Doctrina.
ANd first this point is profitable to bring forth this Doctrine, that Christianity is a sociable Religion. The end of Christs comming was to be a Mediatour, not only to unite man to God, but even man to man; that Christians might dwell together; in one house, both Ecclesiastical, the Church; and oeconomicall, the family; and Politicall, the Common-wealth; lye downe together, in the undefiled bed of holy and chast wedlock, if they either need it, or will it; and in any other noble, and lawfull familiarities of intimacie, and deerenesse; eate together, both the Eucharisticall Bread of the Lords Table, and the daylie bread of their owne boards. Lastly, play together, in those honest and warrantable recreations, which are of good report among the Saints, to fit them better for both their generall, and particular callings.
What is the Church but a Communion of Saints? the Church Militant a Communion of Saints on earth, and the Church Triumphant, a Communion of Saints in Heaven. Coetus fidelium, A company or knot of the faithfull, is a short and received definition of the Church. The Religion of the Jews was all for distinction, and separation of both persons, and things; the Jew from the Gentile, the holy from the prophane, the cleane from the uncleane. But Christ did so demolish and breake downe that partition wall, that it is like the Picts wall in Northumberland, scarce one stone to be found upon another.
Christian Society is like a Fagot, one stick keepes another glowing; like stones in an arch, one holds and fastens another, Christ himselfe being the key-stone. Solitary persons as they have (indeed) the fewest provocations unto evill, so have they the fewest incitations unto good.
Divine Oracles still point at lonelinesse and solitude as at an abysse of misery. Begin at the beginning: it is observed to my hand, that in the second dayes worke of the Creation, God gave no commendation of, nor blessing unto it, as to the rest, because it was a daies worke of division. mGen. 1.7.And after that a little, when he played his owne Critick, it was the onelyonly quarrell hee pickt with his workmanship, that man was alone; all was good, and very good nGen. 1.31., but this was not good oGen. 2.18.. Go on; Elias, a great Prophet, yet hee complaines of it, I onelyonly am left alone p1 Kings 14.14.. Iobs sorrowfull Messengers make it their under song of sad tidings, I am escaped alone to tell theeqIob 1.. Martha murmures at it, Master carest thou not my sister hath left mee to serve alone rLuk. 10.40.. Ieremy makes his threnes take their hint, and rise from it, how doth the popular City sit solitary sLam. 1.1? S. Paul bemones, himselfe for it, t2 Tim. 4.10.Demas hath forsaken me, yea, uVer. 16.all forsooke me. wRuth. 1.13. & 20.Ruth bewailes it, The hand of the Lord is gone out against me, the Almighty hath imbittered my soule; Yea it is every widows case, as well as Ruths to be x1 Tim. 5.5. foreign.desolate, and alone. But what say I of Elias, or Iob, or the like, men of like passions with our selves; Christ himselfe groaned under the burden of it, when all his Disciples forsooke him and fled; which thing the Evangelist notes as one of the criticall passages of his Passion, and the Prophet sets it out, as an heightning and advancing of his sufferings, that hee trode the Wine-presse alone yEsa. 63.3. So as this is the summe, if a man be alone, he shall be in misery; and againe, if a man be in any misery hee shall be left alone zTempora si fuerint nubila, solus eris.: Solitude and misery being like water, and ice, the one mutually producing the other. Woe, and alone goe together, Eccles. 4.10. Hence it comes about that S. Iohn Baptist sent two of his Disciples to Christ aMat. 11.2.. Yea a greater then the Baptist did so: Christ did it, in the Mission first of his Twelve bMar. 6.7., and after of his Seventy cLuk. 10.1. & Mat. 20.30., both of which sacred Colledges he sent forth by two, and two. So of old, two were of the Embassy to Pharaoh, Moses and Aaron; two into Canaan, Ioshua and Caleb; two to restore the Temple, and worship of God, after the Captivity of Babylon, Ioshua and Zorobabel. So likewise in the New Testament we have Christ, and Iohn his Precursor; two are sent to Jerusalem to prepare the last Supper, Peter and Iohn; two Witnesses, Apoc. 11.3. So farther, Iohn Husse, and Ierome of Prague, in the Councell of Constance; Luther and Melancthon in Saxony; Zwinglius and Oec…lampadius in Helvetia; Bucer and Capito at Argentine; Calvin and Farell at Geneva. Binarii omnes, all by couples, and twoes, That if the one fall, his fellow may lift him up, Eccles. 4.10. Hee that separates man from man, doth as much as in him lyes separate man from God. For what is poore, and silly man alone, but a very scrich-owle, and satyre, a melancholick and hypochondriack creature, growing pensive and thought-sick? turne him into his Oratory, and let him shut the Chamber doore, and doth hee not often fall a telling the panes of glasse, as fast as a Papist doth his Beads? Is he not often so pursued by the blood-hounds of his owne Conceits, as he is forced to cry out with Anthony in Ecclesiasticall Story dDomine cupio servari, sed haud permittunt saepè cogitationes meae: has reprime, ô bone Iesu, et serva me.: Lord, quoth he, I thirst for salvation, but my thoughts scarce will allow mee the hope of it; O Lord, represse them, and save me. And if they grow (as often they doe) so immodest and importunate, as they can neither bee prevented by divine meditation, nor ejected by fervent prayer, nor corrected by serious repentance, then man growes a sorry and miserable creature indeed. For they jangle all out of tune the sweet Bels of reason and judgement, and makes him at the best mopish, if not frantick. This of the first use: the second followes which is
The Vse of improofe or Redargution.Redargutio.
ANd the Elench here lyes directly, and point-blanck against the Papists. For bring both Religions (ours and theirs) unto this test, and see whether is more pacifique and charitable, and by consequent whether is the more Euangelicall, and Gospell-like. For so farre as my interest in Religion goeth (and surely that is a very aery soule, whose chiefe rest and stay is not his Religion) I shall willingly put it wholly upon this issue.
But let us a little set out the bounder-stones of this disquisition upon which we are fallen, and stretch the scrutiny to that Angelicall birth-Caroll of our blessed Lord, Glory bee to God on high, and on earth peace: and from thence take out this safe, and grand rule of enquiry: That Religion which gives most glory to God, and nourisheth most peace with man, let a Crowne be set upon the head of her, and let all other Sects bow the knee, and cry abrech before her.
And for the first of these two Touch-stones, without any unjust scandalizing of the Papist, or any undeserved justifying of the Protestant, the termes betwixt us, and them stand just thus. For the originall of our salvation, we place it wholly in the grace of God; for the middle of it, wee put it wholly in the merits, and righteousnesse of Christ; and for the end of it, wee refer it wholly to the glory of God. Thus making God the eProram et puppim salutis. Rainold. in Thes.Alpha, and Omega, the front, and the reare, the beginning, middle, and end of our salvation. On the other hand, the Papist cryes in the language of Solomons Harlot, dividatur, let it be divided. For the originall of salvation they make to be partly Grace, and partly Free-will; the middle they put partly in mans merits, and partly in Gods mercy; the end they refer partly to the glory of God, and partly to the honour of the creature, in their Idolatrous worshipping of Saints, &c. So giving that to the Creature, which is proper to the Creator, to whom be praise for ever, and ever, Amen.
But bring them both to the second touchstone, wch is indeed the touchstone of the Text, and that Religion which is more turbulent, seditious, and stormy, let it be throwne over-board to lighten the ship of the Church, that it miscarry not before it thrust into the fActs 27.8.faire Havens: And that which is more calme, quiet, peaceable, charitable, lesse rampant, and more couchant, which both teacheth, and practiseth the lying downe, and dwelling together of the Wolfe and Lambe, let it be received, and the other refused. And here I doubt not but the day will bee ours.
It is true, wee have separated our selves from the Church of Rome, and that by right: for it was after a thousand Complaints, Disputations, Protestations against their Errors; after many meeke Colloquies, and Conferences, nervous and sinewy Arguments, humble Petitions, plaine Declarations, grievous sufferings, and Martyrdomes; and all wee got was scorne, and laughter; no pity to our side; no redresse to theirs. So as, though the time of our ignorance God passed by, yet when he had opened our eyes to see the truth, we could not but fall off from them, except wee should have proculcated and trampled under foote most faire hopes of immortality unto glory. We durst not partake any longer of her sinnes, lest wee should be made also to partake of her plagues. But yet this our falling off is onelyonly from their doctrine, not from their civill society, this gArminius in Thes.defection is from them onelyonly in point of faith, not of charity. Though the Scepter be departed from them, and I hope shall ever so continue, yet have they had all faire usage from Cesar, all convenient connivences, and compliances from the State, and Church, all freedome and immunities with other subjects, in civill matters: yet is there so much of the Wolfe and Lyon in them, that they will not dwell peaceably with us, nor eate, and lye downe with us; I meane not only in our Churches to serve God with us, but not in our Common-wealth, in our Citties, Townes, Villages. They are goads and pricks in our sides, hProv. 3. v. 29.30.they intend evill against us, when we dwell without feare by them. They strive with us causlesly, when we doe them no harme. Their coūtenances fall upon us, as Cains upon his brother. They deride our worship, and zeale, as Michall did Davids. They revile, and word-beate our persons, as Shimei. They plot treason to our State, like Athalia.
And because wee will not seeke far for instances, here will come about, in the anniversary observation thereof, within these three or foure daies▪ a day which stands in our Almanacks like a pillar of salt; a day which God made iEx nigro et infausto, candidum etfelicem populo Romano. Plut. in vit. Lucul.of a black and unlucky one, a most white and happy one to people of England, as Lucullus spake in alike case; a day which, mee thinks, they should speake of, as Iob of his birth-day, kIob 3. v. 4. &c.Let that day be darknesse, let not God regard it from above, neither let the light shine upon, it. Let darknesse and the shadow of death staine it, and let a cloud remaine upon it, let it not be joyned unto the dayes of the yeare, nor let it come into the count of the months. Yea desolate be that night, and let no joy be in it. Let the starres of the twilight bee dimme, let it looke for light but have none, neither let it see the dawning of the day: because it shut not up the doores of their mothers wombs, that no such miscreants, and deperdite wretches as they proved, should ever have stepped into the world; a day which we would forget, if they would remember it with such shame, and sorrow, as would well become them; but whereas some of them justifie it, others excuse it, and some begin to deny it, we must be as a thred, or gimmall ring about their finger to put them in mind of their sin. A plot hatched out of Plutoes braine, as Minerva out of Iupiters; invented, one would imagine, not by men, but by Cacodaemons; a hyperbolicall, diabolicall, nay hyperdiabolicall plot, moulded in the depths of satanicall contrivances▪ in the acting of which what did they meane to antedate the resurrection of all those whose bodies lye at Westminster, with Kings, and Counsellers of the earth, who have there made themselves desolate places? as Iob opened his mouth, Chap. 3. vers. 14.
And to second this, whilst I am transcribing these Schedules, and while these Sermons were betweene the Pulpit, and the Presse, loe what happened in the same place on Saturday, being the 21. of this instant November 1640. Iohn Iames a Popish Recusant with a rusty dagger came into Westminster-hall, and there did stab into the breast Peter Heywood Esquire, one of the Kings Justices of the Peace within the limits of Westminster, as hee was going up to the Committee for Religion, to give up a booke of the names of all the Papists which inhabited, or sojourned within the said limits, being thereunto required by Parliament. An attempt so daring, and bold, as nothing could bee more: for if circumstances, which individuate an action, bee considered, it will easily so appeare, without any flow of words to greaten it.
The Gentleman being venerable for age, and white and blooming as an Almond-tree; in the very seats of secular justice; the great Court of Parliament being convened, and the Committees then sitting; upon the person of a Justice of Peace, being imployed about that businesse by the Parliament; upon the very day before the House was to receive the holy Communion, and which by that sudden and barbarous act was so unframed, as that they were forced … adjourne that holy businesse, &c.
I hold mine own Religion so good, as it needs not fetch lustre from the disgrace of another: It is a poor Religion that must ascend, and climbe up to its own glory by anothers dishonour, and shame; but these things are so palpable, and apparent, as if we should hold our peace, the very stones out of the wall, and the timber out of the roofe of that structure would speak; But to the third Use, which is
The Vse of Correction.Correctio.
ANd the last Use of redargution did not lie more direct against the whole bulk of Popery, then the Use of Correction doth here against those publique Incendiaries, and Conflagrators of the world, who are all for the sword, and war: lVideant qui bella movent. Muscul. in loc.Let them see to it, who are such movers, and stirrers up of warre, saith Musculus upon this Text. And let them look to it indeed, who know onelyonly how to ride the red horse of warre, and take peace from the earth, and kill one another, Apoc. 6.4. who cry till they be hoarse again, as they, Iudges 7.20. The sword of the Lord, and of Gideon: who have ever in their mouthes that of Peter, Master shall I smite? Like Caesars souldier, Doth the Senate deny my Master the Consulship? but mHic enfis dabit.this sword shall give it him. But when shall you hear them speak in that phrase of the Prophet Ieremy, Chap. 47. ver. 6. O thou sword of the Lord, how long will it be ere thou be quiet? put up thy selfe into thy scabbard, rest and be still. They are not for Esayes Prophecy of turning swords into plowshares, &c. but all for Ioels, Chap. 3. of turning plowshares into swords, &c. These know not what spirit themselves are of; I am sure farre from an Euangelicall spirit, and temper: The way of peace they have not knowne. So farre from kennelling the Wolfe and the Lamb together, or from stalling the Oxe and Lyon together, as they foment, and adde fuell to their inimicitious qualities.
I am not slipt into that Anabaptisticall conceit and tenet, whereinto they say both Erasmus and Ferus, two Beaucle…s fell, that all warres were utterly unlawfull under the Gospel. Holinesse to the Lord is found written upon nZach. 14.20.the bridles of horses, which is a warlike beast, as well as upon the high Priests frontlet, which is a man of peace. I will not now enter upon the point my self, but referre onelyonly him that is scrupulous herein, unto a most learned, and satisfactory Author, Grotius, in the first Booke and second Chapter, De jure belli & pacis, wherein he proves just warres to be lawfull, both by the law of nature, and by the law of Nations, and by Divine Law before the Gospell, and lastly, by the verdict even of the Gospel it self.
Neverthelesse, the most can be said for warre, is this, that it may be necessary, it cannot be good of it selfe; even the same that was said of Aurelian, a severe man, A man rather necessary then good. The best plea it hath in Divinity, is either permission, as Moses suffered divorce in small cases, by reason of the hardnesse of mens hearts: or necessity, as David ate the Shew-bread, and the Disciples plucked the eares of corn on the Sabbath day, being driven thereto by hunger.
The direfull effects, and sad consequences of War are so many, and great, as they may seem to require a just Volume. I will bestow this one Paragraph in pointing at them. And I will begin with two notable emblemes of the misery that is in Warre: The one the Hawk and the Bitturn lying upon the ground, with this word, oNulla salus bello.No safety at all in Warre. The Hawk hath struck down the Bitturn, and seazed upon it, and the Bitturne lying under, strikes his bill upward through the Hawkes gorge. The other is two pots floting upon a pond, or surface of a water with this word, pSi collidimur, frangimur.If we knock together, we sink together. In Warre, any one may begin, but it is in the power of the Conqueror when to end: In Warre, even the Conqueror is commonly a loser: In Warre Fathers bury children, whereas in peace children burie Fathers, as Croesus Apophthegmatized, when he was captivated by Cyrus. In War, holy things are projected to dogges; witnesse that illustrious Temple of Jerusalem, which was forty sixe years in building, but scarce as many houres in demolishing. In Warre, every man is a Gadarene, respecting a swine more then a man; witnesse Titus Vespasian, who in the sacking of Jerusalem sold thirty Jews for a peny, to be a tulio to them, who had sold Christ for thirty pence. In War, old men bow themselves at the feet of their enemy, with as many teares and prayers, as a dry brain, and a faltring tongue can afford: Women are distracted between care for the fruit of their bodies to preserve their children from sword, and the sin of their soules, to preserve their chastity from lust. Lastly, to say no more, in Warre, the barbarous Souldier ransacks houses, breaks open locks, rifles chests, ravisheth wives, and daughters, blunts his sword with the blood of Fathers and sons, and like Sampsons Foxes, set on fire whole fields of corne. These and such like things have occasioned many fair and goodly Proverbs, and Apophthegmes, whereinto a great deale of wisedome is abridged, beside the character of Antiquity, that is now stamped upon them: As that of Probus the Emperour for one, qBrevi spero milites non habebimus necessarios. Vopiscus.I hope shortly Souldiers shall not be so much as necessary; That of Antonius Pius, taken up from Scipio, That he had rather save one Citizen, then destroy a thousand enemies; That of Cicero, rAttic. l. 7. Ep. 14.A most unjust peace is more profitable then a most unjust war. And lastly, that of Livy, which seemes to be more warrantable, That sLiv. lib. 30.a certain peace is both better and safer, then an hoped-for victory.
And the encomiums, and blessings of peace will challenge one other Paragraph, before we shut up this Use, still allowing to Kings and their Senates, and Counsailes, right of drawing or sheathing the sword, when a desperate disease requires so sharp a cure. Vespasian the Emperour expressed upon his coynes the felicities of peace, by the device of fair and full eares of corn, growing out of two hands conjoyned together. Iulius Caesar had anothertCadu…eum cum cor…ucopia. not unlike it. Peace makes small things great, and great things impregnable; it is the very supporter of Individualls, Families, Churches, Common-wealths. Take a Church, or a Polity newly come out of the Mint of Gods Providence, and give it but the milk of peace to drink, and it shall grow up fast to all strength and greatnesse. In peace, Kings are nursing Fathers, and Queenes are nursing Mothers; the Magistrate is a uCustos utriusque tabulae.Keeper of both Tables; The Merchant brings home wine, and oyle; The Husbandman sowes in hope, and reaps in joy; Widowes are comforted, and Maids are given in marriage; The Land flowes with milk and honey; The lands stand thick with corn▪ that they doe laugh and sing; Iacobs blessing falleth upon men, the dew of heaven, and the fatnesse of the earth; There is no leading into to Captivity, no complaining in the streets; Rachel weeps not for her children, and will not be comforted; Old men goe to their graves in peace; There is not a shield or a sword found amongst ten thousand of Israel wJudges 5.8.. Thus much in prosecution of the Use of Correction. The fourth now follows, which is
The Vse of Instruction.Instructio.
NOw the Use of Instruction cannot better be issued forth, then as the holy Ghost doth it in those divers, and waighty Texts, which are all exhortations unto the dwelling together, and lying down together, and feeding together, and playing together, of Wolves, and Lambs. Seek peace and pursue it, Psal. 34.14. Pursue it? how is that? the xforeign à Persequi, Prosequi.roote shewes the nature of the branch: If it flie from thee as swift as a Roe or Hinde, yet follow the chace still, pursue and hunt it to thine own home, and to thy dwelling. S. Peter hath the same exhortation, for he alledgeth the same Text, 1 Epist. 3. Chap. ver. 11. Seek peace and yforeignensue it. Those more then forty learned Translators which King Iames imployed in that Ptolome-like work of the last Translation, put no more difference betwixt their rendring of Davids Hebrew word, and S. Peters Greek word, but pursue, and ensue: The Hebrew word of the Old Testament signifies a strong pursuit, and the Greek word of the New signifies a swift pursuit. S. Paul concurres with S. Peter, both in the same exhortation, and same zforeign.word, Rom. 14.19. Let us aforeign.follow after the things which make for peace. So doth the Penman of the Epistle to the Hebrewes, Chap. 12. v. 14. bforeign.follow peace.
But not to follow this following indistinctly, and inconfusedly let us here propound the hedge, and limits of our speech. Follow it then, pursue it, ens…e it first in the severall kindes of it; secondly, according to the severall degrees of it; thirdly, according to the right order and method of it; and lastly, by the surest and safest rule of it; of which foure, briefly, and in order.
First, pursue it, I say, in the severall kindes of it, which are three; 1. Oeconomicall, or houshold peace, in all those three severall relations which doe constitute a perfect family; the Matrimoniall relation betwixt husband and wife; the Parentall knot, betwixt Parents and children; and the servile one, betwixt Masters and servants. Now in each of these relations, commonly the superiour is the Wolf, and Leopard, and Lyon, and the inferiour the Lamb, Kid, and Calfe, while husbands are bitter to their wives, while Parents provoke their children to wrath, and whilst Masters threaten their servants; and too often by a reversed order, the inferiour plaies the Wolf, and superiour must be the Lamb, when there are such wives as Vashti, such children as Absolom, such servants as Gehezi, or Ziba; but whether of the two waies the fault hath been, let us henceforth follow peace, and let the Wolfe goe and dwell with the Lamb, and Leopard lie down with the Kid. The second is Ecclesiasticall, or Church-peace, which must be pursued too, both swiftly, and strongly. If the Shepherds have played the Lords, more then the Fathers over Gods heritage; or if the flock have plaied the Church rebels rather then obedient children let them convert, and repent, and henceforth dwell & lie down, &c. together. The third is Politicall, or Common-wealth-peace, which we had need to follow too; as the King is towards the Subject in protection, and just government, so the Subject towards the King in loyalty and allegiance, and Subject towards Subject in love, and concord.
Secondly, we must pursue it according to the several degrees of it, which are four: 1. Interior peace with a mans self, both with his affections, and with his conscience; and this is the basis, and ground of all other peace, for if there be storms within, there will hardly be a calm without. 2. Exterior peace, both with beasts figurative, and beasts proper; that is, both betwixt man and man, and betwixt man and beast; for even that is taken in, as a branch of the covenant▪ Iob 5.23. 3. Superiour peace with celestiall powers, both betwixt cRom. 51God and man, and betwixt dPs 91.11 Mat. 4.6.Angels and man. 4. Eternall peace, which is that sweet harmony and concent which passeth all understanding, when the Lambs and Kid shall …e down safely, and securely in the fold of the Church Triumphant, by those who have been Wolves, and Leopards; yea, and sit downe with Abraham, Isaac, and Iacob, in the Kingdome of God.
Thirdly, we must pursue it according to the right method and order, which is this; first righteousnesse, and then peace: Melchisedech was first King of Righteousnesse, as his name signifies, and then King of Salem, or peace, as his title imports. This is the method observed in the Nuptialls, and embracements of these two, Psal. 85.11. Righteousnesse and peace have kissed each other; and it is the very method of this place and Text: for ver. 5. of this Chapter, which is the immediate pro-text, it is prophecied, Righteousnesse shall be the girdle of his loynes, &c. and then in the very next verse of all begins this grand Prophecy of peace, The Wolf shall dwell with the Lamb, &c. Internall peace without righteousnesse is but security; externall peace without it, is but servitude and slavery; supernall is but presumption; and eternall is but fancy. Look to it therefore, that we doe in this work foreign, Goe the right way to work, lay a good foundation, and then the superstructure is like to stand.
Lastly, let peace be prosecuted, and followed, by the safest and surest rule of this pursuit: which (certainly) is that of Solomon, Prov. 16.7. When a mans wayes please the Lord▪ he maketh even his enemies to bee at peace with him. Here is a short cut; Please one, and please all, as we say: for house-peace in the family, where, it may be, the Mistris is a good Huswife, but of shrewish condition. To go about to work out true peace by our applications, and compliances with men, is an endlesse work, and to go about by the bow, but to attain both peace with others, and peace within our selves, by this one most compendious way, of being reconciled to God, in the face of his son, is to go straight by the string. And now the fift and last use cals on us, to take notice of it, to wit
Consolatio.The Vse of Consolation.
LAstly now, the comfort redounding from hence unto us is this, that God in his infinite mercy unto this poore, sinfull, unworthy Nation of ours, hath so long, and for so many yeeres together rained and showred downe upon us, this great Euangelicall blessing, the blessing of peace, the very badge and cognizance of our profession, and the foote-steps, I hope, of Christs being amongst us; that as our Nation was the first Christian Kingdome in the world, as e…ol. Virg. l. 2.Polydore Virgil testifieth, and our King Lucius, the first Christian King in the world, as venerable fBede l. 1. c. 4.Bede testifyeth: so it hath beene the most peaceable Kingdome, for many last past yeeres. First under our Deborah, that ruled and judged this Israel forty yeares: and then under King Iames, that peaceable Augustus, who chose it for his Motto▪ out of all the eight beatitudes, gBeati pacifici. Mat. 5.8.Blessed are the peace-makers; and now under a meeke, and sweet natured Prince, that sits upon his Fathers Throne; and it is Machivels observation, that a succession of three good Princes together doth notably contribute to establishment, and felicity of a Kingdome.
These are blessings which as our selves have enjoyed, so all our friends have congratulated unto us, and our enemies have envyed unto us, and pined away, and growne leane at our prosperity. It is true; there hath beene of late an intercision, and interruption herein. Our peace both of Church and Common-wealth hath beene a little plundered and perplexed▪ God hath cast a flye into our precious ointment, and shred an handfull of wild Gourds into our pot: but I hope it is but as a foyle, the better to set off so long and great a peace; It is but as our Saviour dealt with the Emauitane Disciples hLuke 24.28.when he made as though hee would have gone farther, that they might grow the more importune with him to stay: and I should not at all doubt of it, if I could but see us once all of us as if all England were but one man, to prosecute, and pursue this peace according to that most safe, and sure iTouched before in the Vse of Instructiō.rule; of making up our peace with God, in and through his Son, by breaking off our sins by repentance, and new obedience.
And the rather because I finde our very enemies Prophets to foretell, and Heraulds to declare it, for us. Cornelius … Lapide, a very famous Jesuite, and great Commentatour upon holy Scripture; whose volumes are swelled to that proportion that they take up halfe a Class… in our publique Libraries; and to that repute, as hee is crept into most private Studies of those who affect learning, and have money to buy so many Volumes: Hee, I say, Commenting to that text of Scripture, Esay, chap. 2. verse 4. They shall beate their sword… into ploughshares, and their speares into pruning-ho…ks: Nation shall not lift up sword against Nation, neither shall they learne warre any more; Thus he writes: Christ, saith hee, by the Euangelicall Law of charity, modesty, justice, meekenesse, and patience, shall agree, and compound the jars, and discords of all Nations, shall plucke up by the roots their antipathies, and hatreds, shall bridle the fierce and quarrelsome, and shall cause, that in one, and the same Church, there do friendly converse together, as brethren, Romans and Greeks, &c. ENGLISH and SCOTS; and so shall bee fulfilled that of Esay 11.6.See the words in Latin, in the Title-page of these Sermons. The Wolfe shall dwell with the Lamb, &c.
What, is Saul among the Prophets? must a very Papist, a Jesuit, who do so labour to disturbe our peace, be a Trumpet, and Prophet of our peace? wee thanke him for it, whether it procee…ded from his ingenuity or from necessity, … the spirit of vaticinatio… was on him, as it was u…on Balaam, and the High Priest when Christ suffered. We cannot say to him, as the King of M… chaia, Thou never prophecied … good unto me, but …waies evill. But wee wil… speake to him, as to … Ahimaaz, in this thing he is a good man and brings good tidings.
God of his goodnesse, who is the Author of peace, send us all sorts, all degrees of peace, through Christ Iesus, who is the Prince of peace, that every one of us both by our affections, and prayers, and endeavours may bring tribute, and offerings unto this …, and so be the children of peace. Amen.
FINIS.
Novemb. 27. 1640.
Imprimatur, …oh… …
End of the text · John Jackson, The True Evangelical Temper (1641)