A Sermon Preached before the King, Sermon

A Sermon Preached before the King · Sermon

A SERMON Preached before the KINGS MAJESTY At Whitehall on Friday the 22 of March Anno 1660

By JOHN HACKET D.D.

Chaplain in ordinary to his Majeſty.

Publiſht by his MAJESTIES appointment.

E R

LONDON, Printed by W. Wilſon, for John Place at Furnivalls-Inn-Gate In Holborn. 1660.

A SERMON Preached before the KINGS MAJESTY At White-hall on Friday the 22 of March Anno 1660.

Acts 15. v. 39.

And the contention was ſo ſharp between them, that they departed aſunder one from another.

THe Contents of this Chapter are famous for two things, that had moſt contrary events. The one, how a great variance was concluded with a happy concord: The other, how a ſmall variance did proceed to an unhappy diſcord.

p. 2The great variance was, whether ſuch as were converted to believe in Chriſt, muſt continue in the obſervation of the Law of Moſes. For ſome in the firſt Verſe of the Chapter were ſo rigid, that they held, except ye be circumciſed after the manner of Moſes, ye can not be ſaved, This point was decided. And they that were Jewiſh were overborn, by a moderate determination agreed upon by all the Apoſtles, and Elders that met at Hieruſalem. Which is alſo remarkable, the men that were chiefly pickt out to be ſent to Antioch to ſatiſfie the oppoſites were Paul and Barnabas. And the flame was quencht by the autority of the Apoſtles, and their labour.

But when matter of Doctrine, and deep diſpute could not divide the Church, Satan laid a ſmaller ſtumbling block in their way: and the two moſt holy Servants of God, the chief Ʋmpires, and the Embaſſadors for peace, Paul & Barnabas, daſht their foot againſt it, And they that pluckt a beam out of their Brothers eie, were troubled with a mote in their own. it was not about a point of doctrine, but upon a circumſtance of a perſon, no way conſiderable to p. 3the main benefit of the Goſpel, that begat a quarel, and a disjunction between them.

John, whoſe ſurname was Mark (whether Mark, the Evangeliſt, or ſome other diſciple I leave it as uncertain) but, he had dedicated himſelf to the miniſtry, and to go ſtep by ſtep with S. Paul as his fellow labourer. Yet he leſt Paul at Pamphylia to return to Hieruſalem, his own home, Act 13. 13 perſuaded either by weakeneſs, and fear of perſecution, or ſome other domeſtical relation. After this back-ſliding, the young Novice awakt, and was willing to mend his errour. So that when Paul and Barnabas reſolved to go a circuit, to examine the Churches which they had planted, whether they continued ſound in the Faith, Barnabas preſents Mark his ſiſters ſon, to be their fellow undertaker in that holy employment Paul refuſed him, becauſe he had put his hand to the plough, and lookt back. …ach ſtood very ſtiff to his own purpoſe and propoſition. Rather than Barnabas would ſuffer Mark to be diſcountenanced, he would forſake Paul Rather than Paul would conſent to Mark's re-admiſſion, he would forſake Barnabas, And the contention p. 4was ſo ſharp between them, that they departed aſunder the one from the other.

You have heard the two different caſes. In a matter of great diſpute the Church maintein'd it's unity, & ſhew'd that it was built upon a rock. But in a petty diſſention (ſee how all men are frail, and unity will never be kept entirely) the greateſt pillars of it were ſhaken, and ſhew'd how peace was built upon the ſands. Here's the drift of the Text: not to excuſe diſcord, becauſe it was incident to two ſuch eminent Apoſtles; but to teach us, that theſe burning lights did a little loſe their luſtre, becauſe their diviſion increas'd to that ſtifneſs, that they were ſeparated the one from the other.

Upon the handling of the Text in ſeveral points, Firſt, we muſt enter in at a breach, Here was a contention. Secondly, this ſtruggling was not between mean and ordinary Perſons, but between the Champions of the Holy Cauſe, between Paul and Barnabas. Thirdly, it was not carried with meekneſs, and cool temper, but it ſwelled high, it was foreign, a ſharp, a fretful contention. Fourthly, they fell not p. 5out for any thing that toucht the life of truth, or the honour of Chriſt; the fortunes of Greece, as the Proverb is, did not ly upon it: it was only about the accommodation of a perſon, whether Mark were ſit for the preſent work: that was all the matter, and no more. Fiftly, as ſmall a matter as it was, it waxt to a ſeparation, and to disjoyn theſe two in body, as well as in mind, They departed aſ under the one from the other.

It is thus being re-capitulated. Contention is the canker of Evangelical fruit, which is peace on earth, good will towards men. Yet the miſchief is the leſs, when mean ones contend: but wo to the Church becauſe of ſcandal, when Paul and Barnabas are the Actors in it. Yet again, if thoſe that were qualified with the greateſt graces, the beacons upon an hill, did vary in a calm, and a mitigated manner, it were not ſo ſtrange, but it might be expected. This was not ſo well: it was a variance joyn'd with paſſion, and acerbity; a ſore that can not be toucht without much compaſſion For all this, if the provocation had been ſuch, wherein piety could not yield, p. 6it had been conſtancy, and not contention to be inflexible: But this was a caſe of no ſuch weight, wherein charity might not have ſatisfied conſcience, and conſcience have ſubmitted to charity. Laſtly, after ſo many diſcords, if the cloze of the Muſique had been ſweet, it had not wanted harmony: but this determined in a final acrimony; from a wrinkle in the garment it came to a rent; it was a contention that grew to a ſeparation; and that's the partition-wall that re-trencheth unity.

Now I reſume all this again. And that which we meet firſt of all at the door of the Text is contention. None of the leaſt: ſins, none of the leaſt puniſhments. For if Babel it ſelf could not be built up among diſcord of tongues; how much more can Sion never be well built up with diſcord of hearts? If the net be broken, the Fiſhers of Men may catch a draught, but they can keep nothing. Cut a ſeed of wheat in twain, and the pieces loſe the nature of fructification. If words be not well put together, they will make no ſenſe: and if mens ſenſes do not well joyn together in one profeſsion, they will make no Church. p. 7Contention is the Devils wedge to rive aſunder the Croſs of Chriſt; it turns order into a heap, amity into jangling, unity into Schiſm, and truth into Hereſie.

There is one Themiſtius in Euſebius that made an Oration before Valens the Emperour, about the time that there were many diſtractions on foot in the cauſe of Religion, and he flatter'd the ſin with this encouragement; Deum ſectarum varietate latius innoteſcere, That the variety of Sects would diſpread the knowledge of God the wider over all the Earth. No doubt they will make a loud noiſe, but a bad report. And where many Sects ſpring up, it calls Truth the more into queſtion, & the fewer proſelytes will be gained. The waters that ſlowed out of the Rock in the Wilderneſs were more than elementary, for they were ſpiritual drink, in a figure ſpiritual, 1 Cor. 3. 4. and yet they were waters of ſtriſe, Exod. 17. 7. Even the ſpiritual fountain it ſelf was a troubled water: but that which troubles it is a carnal ſpirit. For while there are ſtriſes, and diviſions among you, are you not carnal, & walk as men? 1 Cor. 3.3. The walk of men is contention: the p. 8way of God is peace. We are ſure he is in the ſtill voice: and we are ſure that he is not in the whirl-winds of controverſies and uproars.

Two men of the Hebrews ſtrove together, Ex 2. 13 Their own Doctors make it out from their bold traditions, that they were Dathan and Abiram: An unlucky couple, whoſoever they were. All 7 26.Moſes would have ſet them at one, but they rejected him. He would have made them all quiet, before he took upon him to be the Prince of their deliverance: but ſince they lov'd variance better than amity, he departed, and came not to them again in fourty years. The cankardneſs of two men coſt them fourty years bondage more, before he return'd again to deliver them out of Egypt. Men that are addicted to moderation, will ſhun the company that reſounds with brawling and bitterneſs. As the paſſage is well known about Conſtantine the Great, how he removed from his Palace in the Eaſt, becauſe every corner of the Imperial City was filled with adverſe Diſputations about Religion; and after ſome ſpace of abſence he wrote to his Clergie, Patefacite p. 9mihi aditum &c. I would return unto you: but make the way to receive me ſmooth & plain by Peace, which you have made ſo rugged by your Contentions. Much more you may preſume, that God will depart from that Church, where the flames of notorious diſcords are broken out. Therefore as God is the author of peace, ſo let us be lovers of concord.

Wherefore elſe hath he made us partakers of one Table, but to invite us to the conjunction of one Heart? ſo our Apoſtle, for we being many are one bread, and one body, 1 Cor. 10. 17. One bread in the thing which we do communicate: One body among them that do communicate. So our Elders ſay, it is Signum unitatis, vinculum caritatis. Yet the unity doth not riſe from the outward ceremony, that we all eat of one Sacrament: but that we eat of it with one Faith, are gathered together in one Charity, and depend upon the grace and reconciliation of one Lord Jeſus Chriſt, whoſe earneſt prayer was for his Diſciples, That they all may be one, as thou Father art in me, and I in thee, that they all may be one in us, Jo. 17. 21.

p. 10The uſe of it to the beſt is this There is nothing that we ask in prayer for our ſelves, or Chriſt for us, but likely there is ſomewhat requiſite on our part, to do our duty, that we may obtein it. Be it therefore propounded, what we ſhould do as well as pray, that we may be one, and that no contention fall among us Firſt bring a ſupple, a ſoft, a tractable mind, that hath a good affection to agreement, and I will undertake to furniſh you with Rules enough, that if you differ in no greater things than Paul and Barnabas did (yea what if they were greater?) you may ſoon greet one another with the kiſs of Peace. But if we ſtand at this diſtance, I have pitcht upon my reſolution, I muſt have my will, and will not yield an inch, ſuch an untractable obſtinacy can never profit by any exhortation. OnelyOnly by pride cometh contention, ſaies Salomon, Prov. 13. 10. He that is wife in his own opinions, will never want occaſions to begin them, nor arguments to maintain them. And he that thinks the yielding party loſeth in his honour, had rather lead and periſh, than follow after and be preſerv'd. As Core had rather die in his own p. 11way, than be ruled by Moſes and ſave his life. But humility is limber, and will eaſily bend; it is never given to contradiction; it ſtands not upon vain points of reputation, to carry the ſway in every oppoſition. For let the wrangler get the better in obſtinacy, the modeſt Chriſtian ſhall overcome in charity. Mortifie ſelf-love, and Peace will pleaſe you better than Victory.

Away with ſtrife God himſelf did abate and condeſcend from it for ſaies the Lord, My ſpirit ſhall not alwaies ſtrive with man, Gen. 6. 3. And when Chriſt was upon the earth in the fleſh, he uſed the ſame calmneſs, He ſhall not ſtrive, nor cry, neither ſhall any man hear his voice in the ſtreets, Mat 12. 19. The beſt that he can ſay for himſelf, that continues in contention, is, It is unreaſonable that I ſhould yield, for I am in the right. It were no hurt for a modeſt judgment to ſuſpect it ſelf in that confidence of perſwaſion. But be it granted that the right is on your ſide: was not Eliſha aſſured by his prophetical Spirit, nay by his very eyes, that Elias was aſcended up to heavē? yet when the ſons of the Prophets urg'd him, that they might appoint p. 12fourty men, leſt peradventure he was caſt in a mountain, or in a valley, though Eliſha knew it was labour in vain, yet, ſaies the Scripture, 2 Kin. 2. 17. When they urged him till he was aſham'd, he bade them ſend. Here was a tractable diſpoſition, that was aſham'd in a right cauſe to perſiſt in contention

After this which I have required, that men be not rigid, but humble, & flexible, the rules to be kept for compoſing ſmaller debates, & my Text reacheth to no other, are theſe. Firſt there is no exception to be made againſt the ſentence of the Law under which we live. It is an indifferent judge, ordeined to try our cauſes, before we were born. It hath no paſſions, no kindred, no corruption to tranſport it. It is the publique wiſedom not of one age, but of many. What colour can there be for any private man to refuſe it? Unleſs he would quite take away Juſtice, which were to pluck the Sun out of the Firmament, to demoliſh the pillar that upholds the Kingdom. According to the ſentence of the Law, which they ſhall teach thee: and according to the judgment, which they (The Rulers) p. 13ſhall tell thee, thou ſhalt do, Deut. 17. 11. &c.

Secondly, as the Kingdome hath Statute-La…, ſo the Church hath Canons, which ſerved our turn, to much benefit, in the beſt ages, before Imperial Laws came forth to help us. And if they that flight them had lived, when the diſtreſſed Chriſtians were ſerved with the Emperors writts almoſt every week, to be haled to heatheniſh Rites & Feſtivals, nay to flat Idolatry, how glad would they have been to have nothing laid upon them, but Canons for Ceremonies, and forms of prayer? Now they are wanton. And being no longer ſcared with the howling of the Wolf, they are offended at the whiſtle of the Shephard. And they that could preſs upon their Fellowſervants—I know what—lumps of pitch and hair, able to choke the Dragon in the Apocryphals to ſwallow them, a few impoſed forms can not be bolted through the fine fives of their conſciences, which for almoſt fifteen Centuries were never chaleng'd to be offenſive.

Thirdly, when ſome caſes fall out, for which neither Laws nor Canons have provided, p. 14Cuſtom hath much force to decide them. For it can not be thought, but in a long tract of time, ſome that are ſincere and uncorrupt would hinder the progreſs of a thing, if it were not laudable. Long permiſſion is a tolerable confirmation. That Custom is an arbiter of peace, I refer to St. Paul, 1 Cor. 11. 16. If any man ſeem to be contentious, we have no ſuch cuſtom, nor the Churches of God. As who ſhould ſay, you go againſt Cuſtom, your behaviour is of the new cut, therefore your contention is in vain.

Fourthly, if it fall out that Laws are ſilent, and Cuſtomes are contrary one to another, then, by the Privilege which we have above beaſts, we muſt reſort to Reaſon. I will put you an inſtance. The Churches of Aſia obſerv'd their Eaſter day upon the Jews Paſſover, accounting their Cuſtom from the time of St. John. The Weſtern Churches kept their Eaſter upon the firſt day of the week, claiming their Cuſtom from the dayes of other Apoſtles. Hear how reaſon interpoſeth in this debate. Either Cuſtom hath the tradition of the beſt antiquity for it: But the Reſurrection of Chriſt may moſt fitly be celebrated upon p. 15the firſt day of the week, the ſame wherein our Lord roſe from the dead, call'd the Lords day. Unto this all the Churches gave ear, and ſo it is eſtabliſht to this day.

Fifthly, I report me to the Apoſtles, how they handled a diſcord in this Chapter. Some would have all the Ceremonies of Moſes kept, which would have made the Gentiles become Jews, and not Chriſtians. Some would have none of them be obſerv'd, no, not for a time, to ſatisfie the weakneſs of the Jew, which would have provokt the Jew to eſteem the Gentile a ſcandalous Chriſtian. To prevent all Schiſm, the Apoſtles & Elders fall upon that courſe, which we call Media conſilia, a middle temper. Some ceremonies the Gentile ſhall conform unto: that will appeaſe the Jew. Some ceremonies the Jews ſhall forgo: that will edifie the Gentile.

Laſtly, what think you of arbitration? And the fewer arbiters the better. When many take the thing in hand, commonly it is ſo long a doing that it is never done. Make the appeal then to few. Nay why not to one perſon? I am ſo directed by the Apoſtle, 1 Cor. 6.5. Is there not a wiſe man among p. 16you, not one, that ſhall be able to judg between his brethren? Not that one, or many ſhould have dominion over your conſciences, but to make him, or them, the ſettlers of outward peace. This is it, as every Scholar knows, which S. Hierom delivers to prevent troubles in a Church, Niſi exors quaedam dignitas, &c. Unleſs you give ſome prerogative of power to one Biſhop in a Dioceſe, to examin external order, & to maintain ſound doctrine, you will have ſo many faſhions as there are men, and ſo many Faiths as there are Pariſhes.

Though there are ſo many remedies to ſtop contention, Law, Canons, Cuſtom, Reaſon, Middle temper, Arbitration, yet my Text tells you they do not alwayes prevail: for the moſt conſiderable members of Chriſts body were at odds, Paul and Barnabas, which is the next point. Had they been enmities with Inſidels, and Pagans, with thoſe that are without, they had been natural: for what agreement hath light with darkeneſſe? But this was a jarr at home, among themſelves, a Civil warr; I tremble to ſpeak the word though in a bare metaphor. This is not an oppoſition between p. 17Iſmael and Iſaac of two venters, but between Jacob and Eſau in one womb: nay between the Pilot and the maſter in one ſhip. God help us, if the right hand ſight againſt the left, when both are made to defend the body. When the Rams of the flock contend, the poor Sheep that look on muſt ſtand amazed. But ſuch infelicities have been ſo frequent, in all ages, that the Devil hath caſt a bone between the Champions of our cauſe, that ſuch as take ſcandal at it ſeem to be ignorant, that the Lord hath ſet men over us, to govern the Church, who have impotent paſſions, and not Angels.

And what if Angels were appointed to rule the holy Church? I do not ſay they are, nay, I ſay they are not. Yet ſome Divines, I could name good ones, Theodoret, Gregory the great, and others, are of opinion that the good Angels, guardians to the Churches and Provinces, & miniſtring ſpirits to the Saints on earth, do not alwayes fulfill their charge, without oppoſite wayes in their ſeveral attendance. That which they chiefly ground it upon is the 10th chap. of Daniel, v. 13. When Daniel beſought God to have the Temple built again, & the people reſtored p. 18that were ſent into Babylon, the Archangel Michael took his part, but the Prince of the Kingdom of Perſia withſtood him. I like their opinion that ſay, the Prince of the Kingdom of Perſia was no Angel, but Cambyſes the Son of Cyrus, who recalled all favours intended to the Iows by his father Cyrus, while Cyrus was buſie in his wars againſt the Scythians. Yet antiquity knew not this interpretation; they made this out of it, that the Angels Guardians of the Jews, and Porſians, not underſtanding the ſecret will of God, what he would determine, labour'd in ſeveral wayes, for the good of diſtinct Nations over whom they had the charge. The Angel miniſtring to the Jews ſhew'd all readineſs to bring that people frō the Perſians, moſt ſcandalous in their Idolatry. The Angel of Perſia might attempt to have the Jews remain ſome longer time, to reclame the natives of Perſia from Idolatry. They have no contrary wills or oppoſitions among themſelves: for God makes peace in his high places, Job 25. 2. It is a variety without a variance, when they do their endeavors diverſly, as God hath placed them, proſecuting nothing abſolutely, but conditionally, as God ſhall pleaſe in the end to ſettle it.

p. 19This is a dark and a miſty point, therefore I ſtip out of it. But I ſtand to this doctrine, that Paul and Barnabas, & ſuch good men as they are, may purſue a good meaning in a contrary way one to another, and be guiltleſs. For it is the ignorance of good men, and not their perverſneſs, which makes thē ſeek the true end by multiplicity of means, and very oppoſite. Cyprian & Cornelius were adverſaries ſometimes, ſo were Chryſostom and Epiphanius, ſo were Cyril & Theodoret. None of them but lov'd the truth. But they had not all the ſame fancy, the ſame complexiō, the ſame educatiō: therefore Truth did not enter into them all through one & the ſame perſwaſion. Cloth of the ſame making hath not alwayes the ſame die. And they that are propenſe to glorifie one God, in the ſame Church, with the ſame Charity, do not allwayes build with the ſame materials. Paul loves the Church as well as Barnabas, but he would not offend it for want of Juſtice. Barnabas loves the Church as well as Paul, but he would not offend it for want of clemency and compaſſion. Here's one Wooll, & one Cloth, but dipt in two colours. Then I let you ſee, that for their part that do equally p. 20conſent to maintain the true Goſpel, the inequality of their judgements may be inoffenſive.

I would I could ſay for our own parts, that the diſſentions of our Reformed Churches were unblamable, and that there were no tranſgreſſion againſt charity in our diſcords. But there are two wounds, deeper than others, which can not be concealed, that ſtink and are corrupt through our fooliſhneſs. The one continued by the unrelenting Ʋbiquitaries among the rigid Lutherans, never ceaſing to cry out, and yet never proving, that, with the ſubſtance of bread remaining, Chriſts fleſhly body is in the Sacrament of his Supper, by the communication of the properties of the Divine Nature to the Humane. In vain they have been urg'd to fall back to a more moderate ſentence. For Scholars love the opinions w^ch themſelves have broacht, more than Monarchs do the Kingdoms which themſelves have conquer'd.

Our other rent falls upon a leſs ſubject, but the breach is no leſs that it hath made between party and party. Therefore do not imagine, that I mean thoſe hard Diſputes about Gods eternal decrees, and ſtrange working p. 21of his grace. Theſe are canvas'd alike by all part: w^ch will never ceaſe, & never be decided. I mean in the ſecond place the ſtruggling to admit, or not admit, ſome antient, innocent, out ward forms of worſhip. In whoſe forbearance I could never perceive, why Learned and Wiſe men ſhould be Incorrigible The queſtion is, whether every Chriſtian ſhould obſerve thoſe decencies, or circumſtantial parts of reverence, which the Church, wherein he lives, hath appointed. While they that reſiſt ſtand upō their own liberty, they take away that liberty which is inherent in the Church their Mother, to preſcribe comlineſs and order, for the better beautifying of God ſervice.

Theſe, which I have named, theſe are the two quarrels, at which the Papiſts clap their hands, to ſee us brawl among our ſelves. I confeſs we cannot triumph in a perfect Peace. But do they inſult upō us for it? what they? whoſe janglings are ten for one of ours, and twice ten times greater, as a Millſtone is bigger than a pebble Let them, and none but them that have no contentions in themſelves, caſt the firſt ſtone at us. It is not their dependence upon one Supreme Head, p. 22that can keep them from diviſions. To fit it with a ſimilitude, Job deſcribes Leviathan, or rather God himſelf, c. 41. 15. His ſcales are his pride, ſhut up cloſe together as with a ſeal, they ſtick together, that they cannot be ſundred. It is not that Leviathan hath one grout head, which keeps him from offence: his ſafety muſt be that his ſcales ly cloſe, and cover him. But how uneaven the ſcales of this beaſt lye, let it be judged from the irreconcilable oppoſition of ſeculars and regulars; of Dominicans and Jeſuits; of Tridentine and Anti-Tridentine Catholiques. And no wonder it there be turbulent opinions in the congregation of malignants: for the beſt of Gods ſervants draw not the ſame yoke, without a little jogging of the Ark, there was a contention between Paul and Barnabas.

Nay, to our wonder, it reſted not there, it exceeded the bounds of meekneſs: for in the third point my Text ſaies it was foreign, a ſharp contention. An unanimity of opinions is not neceſſary to friendſhip, ſaies Aristotel very well. Dear friends may retain the ſweetneſs of love together, and yet vary in ſome concluſions of judgment. A little more may be granted, That each may be earneſt in p. 23their own way, to win the other to aſſent: as Martha preſt it home, and complain'd of her ſiſter Mary, that ſhe did not joyn with her in the ſame houſhold care. It was a light word, and no violation of kindneſs Concertationes apud benevolos non lites ſunt, ſed jurgia, ſaies Cicero: The diſſentions of them that keep benevolent minds, are not fallings out, but wranglings. As Paul reſisted Peter to his face, Gal. 2. 11. boldly, but charitably. His confidence for the truth became him, and his inoffenſiveneſs commended him.

It was otherwiſe at this bout between him and Barnabas: paſſion & provocation tranſported them both ſo far, that it was a ſharp contention. The Greek word foreign hath a curſt meaning it it. When a diſeaſe hath intermitted a while, and begins it acceſs and violence again, that's call'd a paroxyſm of ſickneſſe: and when a brable is worſe and worſe, lowder and lowder, that's a paroxyſm of contention. Theſe two, that had been fellow Souldiers under Chriſt's banner, in ſo many travails, in ſo many perils, in ſo many perſecutions, they cannot bear with one another with patience, and they that were ready to die together, cannot live together: p. 24they that were the ſtrongeſt confederates in the world, are the ſtrongeſt oppoſites. O what a fickle and fallacious thing is the concord of men! Anger is ready to run into enmity: and wrath tears off the ſeales from the bond of love.

Yet I muſt not ſay that the ſharpneſs between two ſuch ſweet Olive-Branches had any taſt of the vinacre of reproach, or that they peirced one another with opprobrious ſpeeches. I do not onerate them with any ſuch accuſation. That's ſitter for Jobs deformed beaſt, lately mentioned, Out of his mouth go burning lamps, and ſparks of fire ſly out, Job 41. v. 19. Have they no regard of their common brotherhood in Chriſt, who are not ſatisfied to contend, but they muſt mix ſharpneſs with it? And no ſmall quantity. A ſting is a little matter: they tear one another in pieces, as with the paw of a Lion. Their pen drops nothing but gall & venom, as if their quill were pluckt from the wing of a Cockatrice. Then they think they write ſtrongly, when they rail lowdly, indeed when they lye lowdly. And he that ſhould ſtrive to be more powerful in truth, thinks he hath prevail'd when he is more bitter than his adverſary.

p. 25Quis leget haec? what man of Godly temper can read ſuch lines, which ſtink of malice in every ſentence, as if they had been wrot in dog-dayes? Michael the Archangel would not ſpeak to the Devil in a railing accuſation, Ep. Jud. v. 9 Though Satan deſerved the worſt that could be ſaid, yet an Archangel was too good to utter ſuch filthineſs. Let every reader enjoy his own judgment: for my part, I ſeldom expect Truth & Argument in that book, where I find fury and diſtemper in the ſtyle. Antibi Mavors ventosâ in linguâ? And who is there of a candide, and a clean ſoul, that will not ſooner be gained with the coolneſs of Charity, than with the heat of Rage? Therefore as much as in us lies, let there be no jarrs, no diverſities among us: be peaceable in our Civil, peaceable in our Religious profeſſion. But if ſundry ſhapes and appearances of reaſon will not ſuffer us all to enjoy the ſame knowledg, and the ſame conſcience, yet let us diſſent as Brethren, not as Enemies Avoid theſe paroxyſms, and ſharp contentions.

I am ready now for the fourth point: and I think my Hearers expect it with ſome attention. Having acquainted you that Paul p. 26and Barnabas did diſagree, & not ſimply ſo, but with ſome eagerneſs and provocation, might not a ſolid judgement ſuſpect, that ſome great offence had thruſt it ſelf in between them? You ſhall find it otherwiſe, that the contention was in no weighty cauſe, it toucht not the life of truth, or the honor of Chriſt, the verſe before my Text will tell you all in the beginning of it, Paul thought it not good to take Mark with him. And our Tranſlation gives it more than is due to it, as I conceive. We ſay that Paul thought it not good, as if it were a matter of good or evil. Much better thus, as I apprehend, Paul thought it not fit. Paulus haud ae quum cenſebat, as Beza very aptly. Paul thought it not meet, as it is in one of our Engliſh Tranſlations. It was not what was good, for it was good either way, but what was more fit and meet that made the controverſie. This is fit, ſayes one: 'tis not ſo fit, ſayes his partner: a poor beginning for a ſharp contention.

It may be ſuppoſed,Dr. P…t. L…lli…. as I find it in part in a good Author, that Barnabas pleaded on this wiſe for Mark. He had ſhrunk indeed from his calling, and left Paul at Pamphilia: but it was not ſtrange in a Novice to be a p. 27little daunted, when he was in jeopardy of his life. But give him his due, he had not renounced the Faith, but retired home for fear of the worlds anger. He had not forſaken Chriſt, ô nothing leſs, but intermitted the labour of his vocation. Yet he defended not this fault, but repented, and bewayled it. Now he would fain begin a freſh: for he felt himſelf by the grace of God more ſtrong and reſolute than ever, and offered himſelf couragiouſly to endure all ſtorms and tempeſts for the glory of Christ. Should not indulgence be ſhewn to his unſeigned repentance? Is it not often ſeen, that ſuch as fly from their colours return again, and ſight it out valiantly? Was not Peter, that had denied his Maſter, reſtored to his Apoſtleſhip, after he had wept bitterly? Paul himſelf had been a perſecutor, & yet obteined grace. Conſider with it, that Mary, the mother of this Mark, had ſpared her Houſe to receive the Apoſtles, in the hotteſt times of Herods rage, Act. 12. v. 12. Surely the ſon of ſo good a mother deſerved ſome mildneſs and benign favour from the Preſidents of the Church. And what was more proper to Chriſt's Commiſſioners, than to reconcile offenders that had gon aſtray?

p. 28Theſe reaſons prevailing not with Paul, you may imagine with me, if you pleaſe, that his ſentence was to this purpoſe. That they are worthy of great reproof, that make execuſes, and follow not Chriſt, when he calls them. What do they deſerve, that are recreants after their calling, and leave their ſtation, when they have taken up Christs Croſs, with Covenant to follow him? The young Diſciple had givē up his liberty to follow his Master: and was no longer his own, no more than a wife can leave her husband, or a ſon his father. And he that loves his life more than Chriſt, is not worthy of him. Mark could fore-ſee well enough, that perſecutions to come would be farr greater than the former: if he could not endure light ones, he would utterly ſink under thoſe of the latter growth. His repentance was good, that is, it was profitable to himſelf, but to be repulſed for his levity, would be more profitable to others, by the ſeverity of the example. Or if he were not thruſt quite into the order of the Plebians, yet let him be reſtored to his function after a larger time of probation. An eaſie pardon would flatter him in his fault: this repulſe p. 29would make him know the magnitude of his ſin. Paul could ſay for himſelf, that he was never ſtreightned in his bowels, but was full of pitty to Oneſimus the fugitive ſervant; to the inceſtuous Corinthian; and who was't but he, that went ſo far, that he wiſht to be anathema for his brethren? Yet Favour muſt give place to Juſtice A Biſhop muſt act the part both of a Father and a Mother in the Church, in tenderneſs he muſt be a Mother, but a Father in diſcipline. Barnabas ſpake affectionately for a kinſman, but he ſpake impartially for the cauſe of Chriſt.

Here is the whole ſtate of their oppoſition, as well as I can deviſe it in a form of pleading. The odds between them do not lye in any point of doctrine: for the privilege of immediate inſpiration of Truth belong'd by Gods grace to their Apoſtleſhip; then they could not diſſent in a cauſe of Faith. The ſtrife was no more but whether Mark was fit at that time to be their fellow labourer. And why might not Paul have remitted a little of his rigour to have gratified Barnabas? And why not Barnabas have taken the denial friendly to content Paul? Sacrifice ſmall and indifferent things to the p. 30fruition of peace. To hold faſt to our concluſions in petty matters with all the ſtrength of our will and wit, is not conſtancy, but a worſe thing.

You would hear from me now perhaps, which of theſe two upheld the better cauſe. Non noſtrum inter vos &c. It is not ſit for my meanneſs to make my ſelf a Judg between ſuch famous Apoſtles. This I will ſay with ſubmiſſion, that Pauls proceedings were grounded upon Juſtice and diſcipline: Barnabas his motion was grounded upon gentleneſs and humanity. Many of the wiſer ſort, I think, will vote with Paul, & that the greater part of men will vote with Barnabas But the ſpirit of Moſes and Elias are both good: the Ark conteined both Aarons Rod, & the delicious pot of Manna. Sometimes the Scriptures ſeem to favour Barnabas, which bid us bind up the broken in heart, & not to break the bruiſed reed. Again, they ſeem to favour Paul, when they charge us to remove away all ſcandals, and them that ſin rebuke before all, that others alſo may fear, 1 Tim. 5. 20.

But Scripturae non pugnant, though Paul and Barnabas diſſent, there is no contradiction in the Scriptures. For they bid us forgive p. 31and retain ſins, bind & looſe ſinners, as a prudent man ſhall judg upon the circumſtances of actions. But it is an heavy thing for that Church, where the Fathers of it can neither bind nor looſe, neither do the work of Paul nor Barnabas. But Noverint univerſi, the power of the keyes is inherent in their office in actu primo; and can no more be diſjoyned from it, than light from the Sun, or moiſture from the water of the Seas. Allthough in actu exercito it may be qualified in the practice of it.

I return to the point that's under my hand: are there any other circumſtances to ſway our judgment in it? ſome, but of no great force. As that ſuch as were preſent at this contention may ſeem to incline to Paul. For after this, Barnabas, like a Hen with one Chicken, went into Cyprus, without any more company than Mark, that we read. But the Brethren, plurally, all of them did commend Paul to the grace of God. And what ſhall we think of this paſſage, that from this time the Scripture records all the travails of Paul exactly till he came to Rome: but after this, the ſtory of Barnabas his jornalls is buried in ſilence for ever?

p. 32To counterpoiſe this a little, I will allege Paul againſt himſelf, and draw enough from his own pen, to ſhew that Mark did blot out the ſtain of his former levity with the high praiſe of the great Apoſtle, 2 Tim. 4.11. Take Mark, and bring him with thee, for he is profitable to me for the miniſtery. This was not long before Paul died. The other quotation is in an Epiſtle written from Rome, a good while after this ſharp bickering, coloſ. 4. 10. There he offers them the ſalutations of Mark, and adds, Touching whom ye have received Commandement, if he come unto you receive him. May we not inferr from hence, that Barnabas was not altogether in the wrong, though Paul would not hear of it at firſt, ſince twice, in the dayes following, he ſet ſuch a precious value upon Mark?

Let me put in but to one ſcrutinie more, and ſtay upon it in the cloze. Which of theſe two hath the Church of Chriſt obſerv'd in it's practice from age to age? Truly the moſt antient, that is, the beſt times of it, were as ſevere as Paul. For if a Clergy-man ſhrunk in the wetting, as we ſay, either he was thruſt down to a Laical communion, or chaſtned with a penance of many years: the p. 33Canons of the oldeſt Concils are full of this. But the middle, and latter times of the Church have been as remiſs as Barnabas. For the longer we know evils, they are the more familiar to us; and the more familiar they grow, the leſs they are corrected. Further than this I will not, I dare not go, to make a preciſe deciſion, which of theſe two had the fairer end of the quarel. Let them ſtand, or fall to their own Maſter, by whom they ſhall be judged. But our judgment may be clearly convinced againſt thē both, that their difference fell upō ſuch an object, ſo mean, ſo inconſiderable, in reſpect of peace, that it did little deſerve a ſharp contention, but leaſt of all to extend unto this acrimony, that they ſhould depart aſunder the one from the other.

This is the laſt point, & the ſaddeſt word of the Text, this foreign, the departing aſunder. To come even with the time, I will fall preſently upon the uſe. Firſt, this is utterly againſt our Savious rule, Go and be reconciled to thy brother, Math. 5.24. A wound will never be healed, but by drawing the parts together that were diſſolved. Eſau & jacob, Saul and David, the remoter diſtance they kept, the further they were from pacification: p. 34as ſoon as ever they met, they melted, & embraced. Affability and ſweet converſation ſtrikes fire out of a flint. But disjunction of perſons is an eclypſe of friendſhip, till the light of one doth ſhine with a propitious aſpect upon the other. Seek for Charity, & purſue it. Go home, and offer thy ſelf to thoſe whom thou haſt offended. Though there be no hoſtility in your heart, yet you can not call it a reconciliation of love, if you eſtrange your preſence from your adverſary.

I know that in the caſe of theſe two Apoſtles, though they were prevented with an error, yet ſhortly after their unkind farewell, they return'd to their Chriſtian temper, and afterwards in ſundry Texts of Scripture Paul did put himſelf in the ſame ſcale with Barnabas, as with his ſworn brother, as 1 Cor. 9.6. I only, and Barnabas, have not we power to forbear working? and Gal. 2. 9. James, Cephas, and John, gave to me and Barnabas the right hands of fellowſhip. This is a great evidence of their redintegration, the Spirit of God mediating this in ſecret between their ſouls in their abſence. But I ſtick to my Doctrine, that this was not p. 35the Kings high way, the ordinary, and common road to attonement, to keep aſunder. It is God that maketh men to be of one mind, and to dwell in an houſe, ſaies the Pſalm. It is not by diſſevering, but comming under one roof, that begets Unity. Make the contract Per verba de praeſenti, and then it is indiſſoluble

Here is another thing worthy our conſideration. They that are the kindlecoales, and divide others, many times draw both parts againſt themſelves. Satan followed his old rule here, Divide & impera, divide both, and maſter both, ô he propounded ſome great victory to himſelf, it Paul and Barnabas would break aſunder. It was effected: but what got he? Both turned againſt his Kingdom. For by taking ſeveral journeys, they communicated the Goſpel twice as farr, as they could have done in one company: as ſeedcorn ſerves beſt for the uſe of man, when it is ſcatter'd abroad. If Paul and Barnabas had both gon to Cilicia, Cyprus had wanted them: or if both had gone to Cyprus, Cilicia had wanted them. Now they were ſingled, they propagated p. 36the Faith of Christ both by Sea and Land. Barnabas ſailed into Cyprus, and Paul journied into Cilicia. This was not like a Bowes-ſtring ſnapt aſunder; but they were two ſtrings to one Bow: and that which was diviſion to themſelves, was multiplication to the Goſpel of Chriſt.

Finally, they performed what they intended, to viſit their brethren in every City, where they had preached the word of God, Verſe 32. of this Chap. All governments, in all ages, have approved this to be the beſt: way to conſerve Unity. Not that every City, much leſſe every Conventicle, ſhould be entire within it ſelf, and acknowledg no authority over it. As if every Pariſh ſhould be like a ſeveral Hand, divided from the continent. Such a government can never be ſhewn in any Civile Policy, ſince the World began. And I could never learn, why ſpiritual Adminiſtrations ſhould not be knit together in as good rank, and ſubordination, as temporal, It is impoſſible to avoid a multitude of corruptions in Faith, and not to contract a prodigious licentiouſneſſe in p. 37Diſcipline, where the part, againſt nature, ſhall not depend upon the whole: where the part ſhall have no correſpondence or communion with the whole, but upon ſufferance, and courteſie. Then the whole Church ſhall be nothing elſe but a geat Schiſm, and yet no man ſhall be convinced to be a Schiſmatique. But to prevent ſuch confuſion, Paul and Barnabas ſuperviſed the ſeveral Cities where they had laid the foundation of Evangelical Faith; and, like careful Rulers, interpoſed the power with which Christ had endewed them, to keep their Brethren diſperſed far and wide in one. Though they were two upon a ſmall diſguſt, yet they remembred there was but one Shephard, and one Sheepfold, whoſe peace they ſtudied to preſerve by their paſtoral vigilancy.

I have done, and am at ſhore. You ſhall ſtay but a minute or two for your landing. It is to give my reaſon in ſhort, why I have preacht to day upon this Subject. It is well known, from the time of the Firſt Nicen-Council, that Biſhops were to hold Synods twice a year. In the AEquinoctial time of Lent, and in the beginning of Autumn. At this p. 38duplicate page p. 38time of Lent, to compoſe all debates for a charitable preparation againſt the Feaſt of Eaſter: At the end of Summer, only if need did require, ſayes the Gloſs of the Greek Councils Suitable to this Eccleſiastical prudence, I have caſt my Mite at this time into the Treaſury, to remind them, who are of the ſame lot before Chriſt with Paul and Barnabas, to ſtop contentions: and as they dread the ſharp wrath of God, to mitigate all ſharpneſs. This was the ſeaſon of old to make Church-peace. I would to God it were done at any time of the year, but the admonition is proper, moſt proper now, according to the Antient Kalendar. Which peace, ſo long buried, if it would riſe at laſt from the dead, it would put another Gloſs of joy upon the feaſt of the Reſurrection. And if unneceſſary exceptions were paſt over, it would prove indeed a moſt holy Paſſover unto the Lord? To which aeternal Lord, one God in Vnity, three Perſons in Trinity, be aſcribed and performed all praiſe and honour, dominion and thanksgiving, obedience and adoration, from henceforth and for ever. Amen.

FINIS.

End of the text · John Hacket, A Sermon Preached before the King (1660)