Clero-laicum condimentum. Or, A sermon preached at a visitation in Saint Nicholas Church in Bristoll, April 16. an. D. 1644.: By Richard Standfast Master of Arts, rector of Christ-Church, and one of His Majesties chaplains.

Mark 9.50.

Have Salt in your selves, and have Peace one with another.

IN the former Verses Saint Marke doth relate a certain conference, which our Saviour had with his Disci∣ples in a house at Capern••um; In the beginning whereof he teacheth them humility, taking the occasion of his discourse from a dispute, that fell out among the Disciples in the way, for there was a kinde of contenti∣on amongst them which of them should be the greatest, v. 34. From thence our Blessed Savi∣our proceeds to shew, how necessary it is to cut off all Scandall, and occasions of offence, yea, though they be as neer and dear unto us, as the right Hand, Eye, or Foot, v. 43 which work of Mortification, being a work so unpleasing to Flesh and Blood, our Blessed Saviour declares the necessity thereof in the verse before my Text. Saying, Every man must be salted with Fire, and every sacrifice must be salted with Salt, which is, as if he had said, Whosoever will

escape that Fire that never goeth out, must be salted with the Spirit of God, by whose holy fire he may be purified from his drosse, and cleansed from his corruption; And whoso∣ever will offer up himself unto God, a living sacrifice holy and acceptable unto him, must be powdered with the word of God, which is of the nature of Salt in efficacy and operation, for it will eat out the corrupt humours of our sinfull lusts, it will preserve us from noysomnesse and putrefaction, and render us a sacrifice of a sweet smelling savour unto God. Now from this meta∣phor of Salt, our Savour takes occasion to magnifie the Ministery of the word of God, and to shew the extream unworthinesse of worthlesse Ministers, who are (indeed) no better then unsavoury Salt, which is good for nothing; and hereupon follow the words of my Text, wherein Christ makes both ends of his discourse to meet, summing up both the be∣ginning and the end of it in a double precept; saying, Have Salt in your selves, and have Peace one with another.

The words divide themselves into two Commandements; the one concerning Salt, the other Peace, the one is for the seasoning of the inward man, the other is for the sweetning of the outward carriage; and though they were both uttered by our Blessed Saviour to his Disciples, yet being now to speak to a mixt Assembly of Clergy and Laity. I shall crave leave to direct my speech to both, neither is this any

more then the words will hear. For Christ had Disciples of two sorts; some were onely learners, some were instructed by him for the teaching of others; and unto both may it be said well enough; have Salt in your selves, and have Peace one with another.

This therefore shall be the method by which I will guide my present discourse; first, I will speak of these precepts apart, directing the first precept, first to the Clergy, have Salt in your selves; and then to the Laity, have Salt in your selves. From hence I shall proceed to the second, and in the same order, first to the Clergy, have you Peace one with another: then to the Laity, have you Peace one with another; and thirdly to bath Clergy and Lasty; have you Peace one with another. And having handled these precepts severally, I shall then proceed briefly to their conjunction. For it is not Salt alone without Peace, nor Peace alone without Salt, that is here required; it is not barely an inward Salt, or simply an outward Peace that we must labour for, but both Salt and Peace are our duty, an inward seasoning and an outward sweetning must go both together, for so saith the Text, have Salt in your selves, and have Peace one with another.

I begin with the first precept, have Salt in your selves.

Salt is a creature of common use, and hath in it two speciall properties, scil. savour, and

sharpnesse * 1.1 the one tends to dry up superfluous moysture, and so to preserve from stinke and rottennesse, the other gives a good rellish to what we eat, and makes it savoury to the taste, and in regard of this double quality diforetion and wisdom is compared to Sals, Col. 4.6. which words carry this sense, let your speech be seasoned with grace as with Salt, for this grace of Christian wisdom is of the nature of Salt, pre∣serving our communication from corruption and making our discourse to tend to edification, and to Minister grace to them that hear it, according to that of the Apostle Ephes. 4.29.

In this respect also the Ministery of the word is compared to Salt, because it mortifies and workes out our corruptions, which make us noysome in Gods Nostrills, and because it ren∣ders us and our actions savoury and pleasing unto God. And for this cause it is that the Ministers of the Gospell are called the Sals of the earth, son. in regard of their Doctrine, for to them is committed the Ministery of reconciliation * 1.2 and the dispensing of the mysteries of God * 1.3 and by Preaching of the word they do be∣sprinkle their Auditors, and season them, as with Sall whereby to destroy their lusts, and to make them pleasing unto God, who without this seasoning would be but as unsavoury theat, yea, like stinking Carrions.

In this place Salt doth not fignifie the Ministe∣ry of the word, but that inward seasoning which is wrought in our hearts by the power of that

Ministery, and if these words be spoken to the Clergy, then they require, that they whose office it is to season others by their Doctrine should have their own hearts 〈◊〉〈◊〉 by the power thereof: if they be applyed to the Laity, then they require, that men do not content them∣selves with a form of godinesse, * 1.4 but that they labour also for the power thereof, that so their hearts may be thorowly seasoned,and their cor∣ruptions mortified. The words may fitly be ap∣plyed to both, and therefore I shall proceed accordingly to speak to both of these in order, and first to the Clergy, You that are to powder others, have Salt in your selves.

We whose worke it is to season others should be seasoned our selves, the power of that word which we preach unto others, must work upon our own hearts, that so there may be an harmonious agreement between our Doctrine and our Conversation.

* 1.5 Saint Gregory saith that a Minister should be like a Cock, who first claps his wings to rouze up himself, and the•••• owes to awaken ••hers. In∣struction as well as Charity must begin at home, and there's a great deal of reason for it too, for otherwise we can neither reprove with that boldnesse, nor speak with that life which we ought to do, nor e••pect that benefit upon our labours which we might enjoy; we cannot repro••e with that boldnesse that we should, if our life be not answerable to our Doctrine; he is not easily induced to strike, that must hit

himself, and if he be, the blowes will be gentle; he is not easily wonn to passe censure, that must judge himself, or if the sentence must be pro∣nounced, we cannot expect that it should be heavy; and how can we with boldnesse reprove that in others, whereof we ourselves are guil∣ty? for in so doing we * 1.6 condemn our selves.

Nor can we speake with that life, that we ought to do. They are fittest to be sonns of thunder that tremble at the word of God themselves; and they to be sons of consolation, who have themselves been in distresse, * 1.7 Saint Paul having found comfort himself knew the better how to comfort others, and having him∣self obtained mercy, he knew the better how to preach it unto others; he that speaks of points of Divinity without experience of his own, is like to do it but in a superficiall way. And how can he expect that his Doctrine should be effectuall to work upon others, if it have no power at all upon himself? he is not like to perswade others to the Oath of Allegiance that doth himself refuse it; or to reclaim others from prophane swearing, that is himself guilty of it; or to win others to beleeve those truths, of which his own actions argue his own unbe∣lief. Blurrs will never be well cleansed with blotted fingers, and men are hardly drawn to be vertuous by those, whose lives are vicious; or perswaded by their good words, whose deeds are evill. Efficacius vitae quam linguae testi∣monium * 1.8 he whose life confutes his Doctrine,

* 1.9 pulls down more with one hand then he builds up with the other, and is more like with Elie's Sons † 1.10 to cause men to abhor the of∣fering of the Lord, then to win them to regard it.

It is indeed, the duty of a Christian to give heed to the truth, whereever he finde it, and to regard the word of God, whatsoever he be that brings it; we ought not to say with the Donatists, Factor legis tantum debet audiri * 1.11 our Blessed Saviour hath taught us otherwise, Math. 23.2, 3. Shewing, that the Scribes and Pharises, who said and did not, yet sitting in the Chair of Moses, i. e. secundum Mosen docentes, as long as they taught according to the words of Moses, their Doctrine was to be observed and followed. And thus ought we to do; and if the Vine grow so neer the hedge * 1.12 that a bunch of Grapes hang upon a bush of Thorns, we may not refuse the Grapes, but take heed to our fingers. This is our duty, but yet, un∣lesse our hearts be seasoned with the more grace, the unworthinesse of the Messenger, will much impair the credit of the Message, and abate much of that due respect, which it ought to have. And therefore (brethren) let us lay this to heart, that so, as we speake we may do, as we preach we may practise, lest having open∣ed

the door unto others, we our selves be shut out. It is a shamefull thing for us to be justly reproved with the ancient Proverb, Phy∣sician heale thy self, * 1.13 It is enough to stop our mouthes, and to make us speechlesse to be de∣servedly questioned in the words of the Apostle Rom. 2. Thou that teachest another, teachest not thou thy self? &c. v. 21, 22. It cannot but prick us at the very heart, to be examined by our Master in the words of the Psalmist, what hast thou to do to declare my Statutes, and to take my Covenant in thy mouth, seeing thou hatest in∣struction, and hast cast my words behind thee? Psal. 50.16, 17. These are all working pas∣sages, if duly thought upon: And the truth is, such courses can deserve no lesse then a most sharp reproof, because they contract more then a single guiltinesse.

In the fourth Chapter of Leviticus, we finde mention of the sin, * 1.14 and the offering of the Priest, and therein there are three circumstances, that are very observable; first, in the sin of the Priest, there is no mention made of ignorance, as there is in the sin of the People, for it is to be sup∣posed that if the Priest sin, he sins out of know∣ledge rather then ignorance; secondly, the sin of the Priest becomes an occasion of the peo∣ples sin, for where it is said v. 3. If the Priest sin according to the sin of the People, the sense is thus rendred by some, If the Priest sin in reatum populi (that is) so that the people sin, for many times it comes to passe, that the people are in∣couraged

to sin by the example of the Priest; And thirdly the offering of the Priest, was the very same with the offering of the whole Con∣gregation, as if it were, to shew that the sin of the Priest is as great as the sinne of the whole Congregation, at least it argues that the sins of the Priest, are more heynous then the sins of other men.

And therefore let us thinke seriously of these things, that so we may be mindfull of our duty. It is for Pharises and Hypocrites * 1.15 to binde heavy burdens on other mens shoulders, with∣out so much as touching of them with one of their own fingers, but let us be Patterns to the flock. * 1.16

It is said of Iohn the Baptist, * 1.17 that he was a burning and a shining light John 5.35. burning in himself, shining unto others; burning in zeal, shining in knowledge; burning in life, shining in Doctrine; shining as a light in the world, holding forth the word of life, and burning in being blamelesse, and harmlesse, and without rebuke in the midst of a crooked and per∣verse Nation, according to that of Saint Paul Philip. 2.15. And such should we be, having our light so shining amongst men; that they may see our good works, according to that of our Savi∣our, Matth. 5.16.

A Minister that is neither burning nor shining, what is he better then a stinking snuffe in the bottom of the Candle-stick? He that is a shining, and not a burning light, is but like a

Glow-worm, or as rotten wood: He that burns without shining is but a Candle under a Bushell: but burning and shining argues that our lights are kindled with a Coal from the Altar.

A diseased Physician and a ragged Alchymist are the scorn of men, and the shame of their profession; and a dissolute Divine is a Member of the same society, one of the worst of men, the very fagge end, the taile of the People. The Ministers of the Gospell are the Salt of the earth, but when their life and Doctrine are at variance * 1.18 then the Salt becomes unsavoury, and unsa∣voury Salt is good for nothing, but to be cast out and to be trod under Foot Matth. 5.13.

It is a tart passage which a * 1.19 Modern hath, but very pertinent to this purpose, and the words are to this effect, scil. If thou art a presi∣dent of Goldinesse to thy People, pray that thou maist so continue; if thou sometime wast, and art now fallen, return; if thou never wast, repent; if thou ne∣ver wilt be, perish. And yet as tart as it is, 'tis founded on the truth, for * 1.20 God will be sanctified in those that come nigh him, either by their holy carriage, or in their just confusion.

I will conclude this point, with that of the Apostle, 1 Tim. 4.16. Take heed to thy self, Oh thou man of God, as well as to thy Doctrine, continue in them, for in so doing, thou shalt both save thy self, and them that hear thee; Ille praedicat vivâ voce qui praedicat vitâ & voce, he preacheth best that lives his own Sermons,

and that holds forth the word of life, as well with his hand as with his tongue, and therefore as we desire to season others, let us have Salt in our selves.

I proceed now to speak of this first precept with relation to the People, Have you Salt in your selves; and I desire you to hear with as much willingnes, what belongs to your selves, as you have done that that concerns others, of you it is required, as well as of us, not to rest onely in an outward profession, but that your hearts also be seasoned with the word of God.

There is a shew, and there is a truth of holy∣nesse; there is a seeming, and there is a being re∣ligious; there is a form, and there is a power of Godlinesse; now though it be true, that where∣soever the power is, there will be a form, yet the form may be, & too often is without the power. But this ought not so to be, a bare form is not enough, there must be the power also, and there∣fore have Salt in your selves.

A form of Godlinesse is common both to the sincere and the Hypocrite, and therefore can be no characteristicall note of a true Christian; it may suffice to gain admission into the visible Church, but that alone cannot prove us to be true Members of that Church that is invisible, the congregation of the first * 1.21 born whose names are written in heaven.

Let us take a brief survey of those severall parts which go to the making up of a form of Godlinesse, and see how little profit they can af∣foord

us if the power be wanting; and here we may begin with that, which gives entrance in∣to the Church, scil. Baptisme. To be Baptized is a very great priviledge, for Baptisme in it's pro∣per nature is the Seal of the Covenant between God and us; it is the * 1.22 washing away of sin, * 1.23 the laver of regeneration, our matriculation into the Kingdom of heaven, and yet if when we come to yeers, we want the * 1.24 restipulation of a good conscience, it affoords us no benefit. And who can boast of being Baptized, that hath nothing to boast of but being Baptized? Simon Magus by vertue of his outward profession, had ad∣mission unto Baptisme, as well as Simon Peter, and yet he was in the gall of bitternesse, and in the bond of iniquity, Acts 8.23.

Again, to frequent the house of God, it is our duty, and indeed an happinesse to enjoy the liberty of praising God in the great Congrega∣tion: And where this liberty is enjoyed, it is suspicious at the best to forsake the * 1.25 assembling of our selves together as the manner of some is. And yet who can boast of keeping his Church, that can boast of no more? the proud Pharise fre∣quents the Temple as well as the penitent Publican, and wicked Cain offers sacrifice, as well as righteous Abel; and yet the one was taken, and the other left, the one * 1.26 found fa∣vour, and the other was rejected.

Again, That we enter into the house of God humiliata corpare, & inclinatâ cervice; with due reverence tis no more then is requisite; and

what Religion can that be, that shall teach men to be slovenly and unmannerly about the ser∣vice of God? had we onely soules, God would never require the reverence of our bodies, or had we onely bodies, he would never require the fear of our soules; but having given us both, he looks for the service of both; and seeing he is as well the God of our bodies, as the Father of our Spirits, he requires to be glorified both in * 1.27 Body and Spirit, and expects to be served as well with * 1.28 reverence, as with Godly fear. And yet who can brag of the externall homage performed to the Son of God; when in the History of the Gospell, he may finde that the * 1.29 Devill himself did once fall down and worship him?

Once more, That we hear the word of God, it is our bounden duty, and there's a great deal of reason, why we should affoord it our best at∣tention, for it is the * 1.30 seed of our regeneration; * 1.31 Milk to suckle us in our infancy, strong meat to nourish us in our riper yeers; it is for the in∣grafting of faith in our hearts; for that comes by * 1.32 hearing; it is for the seasoning, and sancti∣fying of our soules, for so prayes our Saviour, Iohn 17.17. Sanctifie them with thy truth, thy word is truth; it is able to * 1.33 build us up; and to give us an inheritance among them that be Sanctified: * 1.34 It is the power of God to our Salva∣tion. And yet in vain do we boast of hearing the Word, if we be hearers onely; * for then we shall deceive our own selves; neither is the

blessing annexed to bare hearing, but Blessed are they that hear the word of God and keep it, Luke 11.28.

What should I speak of knowing of the Scrip∣tures? a bare speculation can nothing availe us, in the cases of Divinity. The Devills know much, and yet to no case, to no comfort; and all that we shall get by an idle knowledge, will be onely to know, who he is, that shall con∣demn us.

Or what should I speak of Godly conference? true it is, that if the heart be a treasury of good things, the mouth will discover it, for out of the * 1.35 aboundance of the heart the mouth speaketh. And yet 'tis true also, that nothing hinders, but that the veriest Miscreant on earth, the veriest De∣vill in Hell may speak holily; the voice may be Iacobs voice, when the hands be the hands of Esaw, and if the heart and the hands be not sutable to the tongue, it profits nothing.

The Father of ••••es can, when he pleaseth, speak true and Orthodox. Divinity, and call Christ the holy one of God; and therefore what can it profit us, even to preach in * 1.36 the name of Christ, if we be workers of iniquity?

Yea, the frequenting of the Lords Table, which carryes with it so great a shew of devotion, and where, if it be not our own fault, we may be partakers of that Heavenly Banquet, which will nourish us up unto eternall life; yet if this be not done with due preparation, it will be so far from profiting of us, that it will occasion an

* 1.37 increase of condemnation, There were some (you know) that said, We have * 1.38 eat and drunk in thy presence, and thou hast taught in our streets; and yet because they could say no more, God owned them not, but sent them away with a nescio vas. The outward performance of all these things, is but a form of Godlinesse, and if the power be wanting, we shall lose our reward.

Away therefore with that Machivilian maxime, That vertue it self is not to be sought af∣ter, but onely the appearance, because the credit is an help, the use a cumber: For if it be good to seeme, it must needs be better to be Religious, without which indeed it is not good to seeme so to be; for simulata fanctitas est daplex iniqui∣tas, counterfeit holinesse is double iniquity.

And rest not onely in the bare outward per∣formance of Religions actions; but let the heart be uncorrupt, which in the sight of God is much set by. * 1.39 Esse Christianum grande est, non videri, saith Saint Hierome, tis no great matter to seeme Religious; the black Prince of dark∣nesse can * 1.40 transform himself into an Angell of light, but to be religious, that's a matter both of difficulty and consequence, and hereunto there is more required then a form of Godli∣nesse. If the outward performance of religious duties were enough to make a man a sincere Christian, it were an easie matter to be religious; Publicans and Harlots, notorious sinners, even so continuing, might then enter into the King∣dom of Heaven; for therein the grossest Hipa∣crite

may go as farre as the devoutest Saint. But this we know, that if the heart be not sound, and perfect towards God; all outward perform∣ances, are but bodily exercise, and that profits not. And therefore labour also for the power of godlinesse, and if you would not lose what you do, if you would have your service ac∣cepted of God, * 1.41 cleanse your hands, and purge your hearts; let your corruptions be throughly mortified, and let your hearts be throughly sea∣soned with the power of the word of God, and Have Salt in your selves. And yet think not that a Christian hath discharged all his duty, when he hath had some care of the inward tem∣par of his heart and soule, there must be also a due regard of the outward carriage; the same mouth that said, Have Salt in your selves; re∣quires Peace also one with another, as appears by the Text. And so I passe on to the second part of my Text, Have Peace one with another.

And this I direct in the first place, to my brethren of the Clergy, Have you Peace one with another.

Chemnitius, and Lucas Brugensis refer this passage to that contention for Primacy * 1.42 for∣merly mentioned, and well they may. For am∣bitious Contention among the Clergy about temporall greatnesse, is but a bad friend to the Peace of the Church, pacem habete inter vos mu∣tuo, nec sit inter vos contentio de Primatu; so Bru∣gensis, not as if there should be no superiority at all among the Clergy, but that there should be

no ambitious striving for superiority among the Clergy, superiority is the Mother of Peace, but striving for it brings forth division.

To bring the Clergy down to a Parity is the ready way to set up Confusion; for where there's no superiority, there can be no Order; and no Order, no Peacs. Superiority among the Cler∣gy is not onely lawfull, but also requisite; and it is not the having, but the loving of prehemi∣nence, that is blame-worthy, as being alwayes contentious and troublesome. And therefore if we desire Peace, we must beware of ambition.

But this is not all, The words require a mu∣tuall correspondency, and an harmonious agreement one with another, and that even in all things so far as it is possible, and there's a great deal of reason, to perswade us to our du∣ty in this behalf.

For first we are * 1.43 brethren, & therefore should not fall out by the way. And again, Second∣ly, our master is one, and our work is one, and if the servants be at variance, the Masters work is not like to prosper. Saint Paul saith, there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all, 1 Cor. 12.4, 5, 6. They all come from one, and they tend all to one, for the ministration of the Spirit, it given to every man to profit withall, v. 7. And for this cause are there such diversities and dif∣ferences, that having every man need of another

we should agree the better, that so there might be no * 1.44 schisme in the body; farre therefore be it from us to make that an occasion of division and strife, which our Master intended for unity and Peace.

And thirdly, hereby we may be known to be * 1.45 Christ's Disciples, if we love one another. Our Doctrine also may be known to be of God, if it tend to Peace.

The true * 1.46 Mother would by no means give way to the dividing of the Child. And there∣fore such Doctrines as savour of strife, and tend to work unnecessary divisions among bre∣thren, can favour but little of the Spirit of God.

Sometimes it may so fall out, that Saint Paul may * 1.47 withstand Saint Peter to his face, but it was, because he was to be blamed. Contenti∣ons will arise, and sometimes they are necessa∣ry, but then the ground must be good, or else the contention is evill. Peace and Truth must hisse each other. And we must take this with us too; Non sic ratio veritatis est habenda ut paci•• ••ura prorsus negligatur; nec unitas talis ambit••da, quâ vera fides deseratur: We must neither un∣derpretence of piety broach quarrells; nor un∣der pretence of Peace, betray the truth.

The Scripture hath as well an * 1.48 ale••h••v••t•• as an eirenevete follow the truth, as well as follow peace, and yet it is alethevete en agape; fallow the truth in love. Every slight errour, cannot justifie seperation from a brother, much

lesse from a Church. Est pr•• ••exit ar•• cer•••••••••• strenn••, we must * 1.49 contend for the faith, which was once given to the faints; but it must be with a contention of love, not of force and violence, nec pacis causa erroribus manifestis est connivend••m; so Par••••s in 1 Cor. 14.33. We may not for Peace sake wink at grosse errours. But yet as he sweetly addes, Soda•••• est cavendum, ne veri∣tati•• regula•••• ••pin••••es & affect•••• sa•••• fa••••rent, quod nist pridem multife•• issent, minus ••tique con∣f••sionum Ecclesia nunc haberes; men must take heed, that they do not make their own conceits and fancies the rule of truth, which if some men had not done, without doubt there had not been so much confusion in the Church.

We must love Peace well, but fundamentall truths better, and though we must love all truths well, yet for every petty truth, we may not disturb the Publique Peace. And if this course had been followed amongst us, in these latter times, neither had the Church been so rent, nor the Kingdom so divided, as now they are; neither had there been so much schisme in the one, nor sedition in the other, as now there is. For what essentiall fundamentall truth hath our Church wanted? and if none, there's no reason we should keepe so much adoe about truths of an inferiour nature, as to sin against Charity and Peace.

And at whose door (thinke you) will all these breaches be laid? too many of them, I fear, will be brought home to some of the

Clergy, but surely they have chosen but an ill Master, that have been active in sowing unne∣cessary divisions among brethren, and it is to be doubted, that it will be bitternesse in the latter end.

It is storyed of one Milo a mighty man for strength of body; that on a time finding a forked Tree he would needs in a vain glorious way attempt to rend the Tree asunder, but his strength failed him, and the Tree closing again, caught him fast, and there held him, till the Wolves devoured him.

And what dreadfull vengeance befell Korah and his complices, we may read at large, Numb. 16. The earth opened her mouth and swal∣lowed up some of them, v. 32. And Fire came out from the Lord, and devoured others, v. 35. I will not wish the Incendiaries of our times, that have made use of their strength, to the rending asunder both of Church and State; I will not (I say) wish them either Milo's lot, or Korah's con∣fusion, but their own conversion rather (and yet Saint Paul wisheth that they that troubled the Galatians, were even cut off, Gal. 5.12.) But I must needs say, that they, whom God hates with more then a common hatred, have but little reason to expect Peace at the last without repentance; and such are they, that sow discord among bre∣thren, as appears by that of Salomon. Prov. 6.16. & 19.

It were to be wished that we could be all of one mind; but this is never like to be, as long as

there is corruption in nature, variety in ••i••••••, imperfection in our condition, hard places in the Scripture, and an envious man to sowe tares; neverthelesse, we must be all of one heart, and love as brethren.

In fundamentalls, we must be all of 〈◊〉〈◊〉 winde, in other things, if our judgements differ, yet we must differ in a way of le••••, we must retain cha∣rity still, and give to each other the right-hand of fellowship; and the chiefest contention, that ought to be amongst the Ministers of Christ, should be, how to keep * 1.50 the unity of the Spirit in the bond of Peace.

The Devill and his instruments know well enough, that their best fishing is in troubled waters; and therefore, that we give them no advantage by our divisions, let us have Peace one with another.

Nor do these words of our Saviour concern the Clergy onely: but to you also of the L••ity it belongs to live in Peace. And therefore in the next place, I apply my self to you in the words of my Text, have you Peace one with another.

Let there be no grudge, nor hatred; nor malice in your hearts, no bitternesse, or railing in your mouths, no vexatious provocations in your carriage, or molestations in your actions; but as it becomes neghbours, as it becomes bre∣thren, as fellow Subjects, as fellow Christians, as fellow-Members, as fellow-heirs of the grace of life, be ye peaceable. 〈◊〉〈◊〉 be ye all

Peace, let all your thoughts, words and actions tend to Peace; study for Peace, speake for Peace, do for Peace, suffer for Peace, pray for Peace, pay for Peace, and if no other means will serve the turn, strive for Peace, yea, fight for Peace, that if it be * 1.51 possible, as much is in you lyes, you may live peaceably with all men.

And if you need motives to perswade you to this duty: Consider, first, how pathetically the Apostle requires it of us, Philip. 2, 1, 2.3. If there be any Consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bewells and mercies fulfill ye my joy, that ye be like minded, having the same love, being of one ac∣cord, of one minde, &c. ipsa Suada (credo) si loqui posset, non patuisset emphaticateroes. Eloquence it self could not speake with greater Emphasis, or to better purpose.

Secondly, consider how sutable a peace∣able Carriage is to the Gospell of Peace, and to the calling of a Christian. * 1.52 That God whom we serve is one God, and he is the God of Peace; our Blessed Saviour is one, and he is the Prince of Peace: his birth was in a time of Peace; the end of his coming was to make Peace; and being the corner stone, his place in the building is the place of Peace. The Holy Spirit is but one, and it is the Spirit of Peace. There is but one Gospell, and it is the Gospell of Peace. There is but one Church, Jerusa∣lem which is above, whose name by interpreta∣tion, is, a vision of Peace. There is but one hope of

our calling, and that is to * 1.53 Peace. There is but one way to heaven, and that's the way of Peace. There is but one common inheritance, & that is the kingdom of Peace; there is but one faith, and one Baptisme, and where there is so much Vnity and Peace, can it stand either with religion, or reason, that they that professe themselves to be Christians, should either cause, or counte∣nance unnecessary divisions?

Thirdly, take notice of the miseries, that wait upon divisions and strife, and then we shall easily be induced to say, That if any com∣fort live, it is in Peace. Ecce quam bonum atque jucundum, so the Psalmist * 1.54 behold how good and joyfull a thing it is for brethren to dwell together in unity. And well he might: For there the Lord appointed the blessing, even life for ever more. But * 1.55 where envy and strife is; there is confusion, and every evill work. And our Saviour saith, That an house divided cannot stand; and a Kingdom divided * 1.56 eremoutai were it never so fruitfull, it will quickly turn to a barren desart, a very wildernesse,

How justly therefore are they to be blamed, that are contentious, and quarrelsome, that are of turbulent Spirits, that savour altogether of Contradiction, that stirre up strife all the day long? The very heathen could say, * 1.57 Convenit a litibus quantum liceat, & nesci•• an paule plus quans liceat, esse abhortentem, meaning, that some∣times we should yeeld; though to some losse of our own, that so we might have Peace one with

another. And if an heat ••en can say so much, we may well account a contentioue Christian a very groffie absurdi••y.

From hence also we may gather some light whereby to judge of the unhappy differ∣ences of our present times. We blame the Papists, and that justly, because they would never give way to have the differences between them and us freely debated in a generall Coun∣c••••••; And can we herein condemn them, and at the fametime approve of those, that had ra∣ther see a Church and State imbroyled in blood, torn in peices, and exposed to ruine, then submit to so small a matter as a Treaty for Peace? If we looke into the Scriptures, we shall alwayes finde the Churh, and the Mem∣bers there of, compared to such creatures as are most peaceable; tither to a * 1.58 spotlesse Rilly; that hath no venoenous prickles: or to * 1.59 a••∣harmlesse sheep, which yee do to binding, sheer∣ing, and slaughter without opening the mouth: or to * 1.60 an in••••cent ••eve, that hath neither * 1.61 griping claws, nor wounding hea••, nor gall of bitternesse.

And therefore if we judge by this rule, we may considently affirm, that they cannot have any good assurance of being the friends of God, that are Enemier to Peace. And when to loue of Peace, what hopes of a Blessing▪

It is observed by some, that there is no such approbation up on the second dayes work, as there is upon the nest of the daye••. O•••• the

first day God made the light, and he saw it was good, Gen. 1.4. On the third day, he made the Sea, and the dry land, and he saw it was good v. 10. and so for the rest of the dayes; onely the second dayes work, hath no such particu∣lar approbation. And hereupon a question is raised; why that day alone, should want the particular approbation, which is bestowed up∣on all the rest? And Pet. Lomb. gives this rea∣son for it; * 1.62 quia binarius principium alteritatis est, & signum divisionis, the number of two is an odious number, and the first that makes divi∣sion from one. I will not say, that this was the reason; and he himself puts a Fortassis upon it; but this I am sure of, where there are unnecessary divisions, and needlesse contenti∣ons, there wants both Gods approbation and his blessing. And therefore if you be indeed, what you would be accounted, the Children of God, soe that ye have Peace onewith another.

And having handled this second precept of the Text, with reference to the Clergy and Laity a part, give me leave now in a word, to joyn you both together. You that are of the Clergy have Peace with the Laity; you that are of the Laity have Peace with the Clergy, let us all have Peace one with another.

We that are of the Clergy, should make it our cure, that we may have Peace with the People, and live together, as Members of one body, and as heirs together; of the same hap∣pinesse.

The peaceable carriage of a Minister towards the People, may be a good furtherance to the salvation of their soules. He deserves hatred, that would but please, and yet he is never like to profit, that pleaseth not; not that we should purchase their good will, with the neglect of our duty, * 1.63 for we know that it is better to please God then men; but that we should so farre as lawfully we may, become all things to all, that so by all means, we may save some, according to that of Saint Paul, 1 Cor. 9.22.

And for the People, their care also should be to live in Peace with their Pastors, and not be as those that * 1.64 strive with the Priest. It is but the Devills pollicy to stirre up the People, to pick quarrells with their Ministers, that so their Ministery may do the lesse good upon their own soules.

So that it concerns us all, to have Peace one with another. And for the better fur∣therance of this mutuall Peace, give me leave to propose an help or two, for either party.

First, for the Clergy, the way to preserve our credit with the People is, first diligently to preach the word of God in truth, without respect to any mans person, according to the practise of that great Shepheard, and Bishop of soules the Lord Iesus, Matth. 22.16. If our mouths be shut, tis no wonder if theirs be open: Timothy was a Bishop, and a man of a weak stomach, and ma∣ny infirmities; and yet Saint Paul doth conjure him in the highest way that can be, to preach the

word of God with diligence, 2 Tim. 4.1, 2.

The Prophet saith, That the Priests lips should keep knowledge, Mal. 2.7. and there is some∣what in that phrase more then ordinary. The seat of knowledge is the head, and unlesse there be knowledge in the head, there will be nothing but ignorance in the lips: and yet be the head never so full of knowledge, it must appear in the lips too, or else it profits not. David hid the word of God in his heart, that so he might not sin against God, Psal. 119.11. This was for his own practise: And yet in another place he saith, I have not hid thy righteousnesse within my heart, I have declared thy faithfulnesse, and thy salvation; I have not concealed thy loving kindnesse, and thy truth, from the great Congre∣gation, Psal. 40.10. And this was for the peoples good.

Secondly, to presse most, substantiall truths. Truths of inferiour consequence, when over∣eagerly, or unseasonably prest, tend rather unto strise, then to edification.

Thirdly, Let our lives be holy, and blamelesse, and sutable to our Doctrine. Saint Paul doth require both of Timothy and Titus, that no man should despise them, 1 Tim. 4.12. and Tit. 2.15. A man might wonder at the first view, what the Apostle should mean by this; especially considering what followes; for having said to Titus, Let ••••man despise thee, presently he adds; Put them in minde to be subject to principalities, and powers, to obey Magistrates, to be ready so

every good work, to speak evill of no man, &c. c. 3. ••. 1, 2. Should not Saint Paul rather have en∣joyned the people not to despise their Pastours? or if that must be the Pastors care, should he not have enjoyned the preaching of some more pleasing Doctrine, then subjection and abedience? a man would think, that this were the ready way to be despised, but Saint Pauls thoughts (you see) are otherwise, of us it is required, to see that no man despise us, and the way to pre∣serve our persons from contempt, is not by any unworthy complying with the peoples hu∣mours, but by being patterns to the flock, accord∣ing to that 1 Tim: 4.12. By which it plainly appears, that holinesse of life, is the way to win respect to our persons, and authority to out Doctrine; yea, though it be such Doctrine, as doth most crosse the corruptions of those that hear us; and that the ready way for Mi∣nisters to be Masters of the peoples love and af∣fections, is for them to be holy rules and exam∣ples to their lives and actions. It is we our selves, that either make our selves vile in the peoples e••es by our vicious courses, or else keep our selves from being despised by being vertuous.

For the people, if they desire to have Peace with their Ministers, there are two things to be regarded; the first is that of Saint Iames 1.19. be swift to hear slow to speak flow to wrath. Hastnesse in the people to censure the Preachers Doctrine savours not of the Spirit of meeknesse, and is an Enemy to Peace. The

second is that of Saint Paul, 1 Thes. 5.12. Regard them that labour among you, and are over you in the Lord; them that labour among you. To magnifie strangers, that come to us now and then, and to slight those that labour among us, and are over us in the Lord, begets thoughts of heart, that tend to division. And there∣fore let both these rules be duly regarded, for this is the way to cut off occasions of of∣fence, and to love as brethren, and to have peace one with another.

Before I conclude this point, let me adde, by way of direction, some generall helps, that concern us all to regard, as we do desire to live in Peace.

First, be not many Masters; morosity is no friend to Peace. when men will take upon them so much Mastership, as to confine others to see with their eyes, and to hear with their eares, and to condemn every man for wrong that is not right of their stamp both in opinion and practise, tis no wonder if there be divisi∣ons amongst us.

It is observed by men judiciously wise and deliberately moderate, * 1.65 that

the virulency of the Papists, who account all Hereticks, that do in any sort protest against their Tyranny, and superstitions: the peovishnesse of the Brownists and men of like temper, who cry down all for prophane, that fort not with their singularity; and the rashnesse of some Protestants, who censure all those that in any

point dissent from their tenets, and Masters have been the greatest hinderers of the wished for union of all true Christians, And therefore as you desire Peace, be not many Masters.

Secondly, * 1.66 Study to be quiet, and to do your own businesse, study to be quit; there is an Emphasis in the word philotimeisthai esuchazein. Let it be your ambition to be quiet; * 1.67 and how should this be done, but by doing of our own busi∣nesse? breach of ranks disorders an Army; and to be medling in things beyond our bounds, disturbs Peace. This was that that bred such a division among the People, and such confusion upon Korah, and the rest of that rebellious company; they took too much upon them, Num. 16.7.

Lastly, * 1.68 labour for humility; I reverence a say∣ing of that judicious Hooker, whose words are these.

What harm soever in private, fami∣lies, there groweth by disobedience of Chil∣dren, stubbornesse in servants, untractable∣nesse in them, who although they otherwise may rule, yet should in consideration of the imparity of their Sex, be also Subject; what∣soever by strife amongst men combined in greater societies, by Tyranny of potentates, ambition of Nobles, Rebellion of Subjects in Civill States; by heresies, schismes, and divisions in the Church; naming pride we name the Mother that brought them forth, and the onely Nurse that feedeth them; give

me the hearts of all men humbled, and what is there, that can overthrow, or disturb the Peace of the world, wherein many things are the cause of much evill, but Pride of all.

Thus he, which passage I reverence, and yet not so much because it is his, as because it is the truth, for onely by pride cometh contention, so Salomon, Proverbs, 13.10. And therefore if you would live in Peace, learn to be humble.

Thus have I shewed you the way of Peace, let our care be to walke in it, and let us * 1.69 live in Peace, and so shall the God of love and Peace be with us; and thus much of each precept a part: A word of their union, and then I have done.

The first of these precepts concerns the in∣wardman, the second concerns our outward car∣riage: the first lookes unto God, the second to our neighbour, and both these must go toge∣ther; neither an unholy righteousnesse, nor an unrighteous holinesse will serve the turn; the one is but meer morality, the other no better then Hypocrisy: And therefore let us * 1.70 provide things honest, not onely in the sight of God, but also in the sight of men; not onely in the sight of men, but also in the sight of God, exercising * 1.71 our selves to keep a conscience void of offence both toward God and men.

Again, the first of these concerns Salt, and the second Peace; and neither must our Salt be unpeaceable, nor our Peace unsavoury: Peace and Salt must go both together. For neither is compleat without the other; and he that doth

not regard both, ••oth of a truth, regard neither.

The Apossle requires a sweet conjunction, both of Peace and Holinesse, Heb. 12.14. and what's that in effect but Salt and Peace? & they do as well together, as ill asunder, for holinesse alone is never like to see the God of Peace, and Peace alone is never like to see the God of holinesse, for without it no man shall see the Lord.

The wisdom that is from above, is first peace, and then peaceable, Iac. 3.17. That Peace is to be slighted, that is void of Purity; and that Purity to be suspected, that is not peaceable: Purity without Peace is but factious singularity, and Peace without Purity, is but prophane conspiracy; and if Peace and purity go not both together, it is to be doubted, that neither of them belongs to the wisdom from above.

If therefore we expect to eat of the fruits of our labours with comfort, let us not do the work of God by halves, what God hath joyned together, let no man put asunder, but let us have Salt in our selves, and Peace one with another.

Now the God of * 1.72 Peace himself, give us Peace alwayes by all means; and * 1.73 sanctifie us also througout, that our whole Spirit, Soul and Body may be kept blamelesse unto the coming of our Lord Iesus; To whom be glory both now and for ever. Amen.

FINIS.

Notes

• * 1.1

  Sali in∣est sapor & acor, sapor cibos insipi∣dos reddit gratos, acor carnes a corruptione & putredi∣ne conser∣vat. Parae. in Matt. 5.
• * 1.2

  2 Cor. 5.18
• * 1.3

  1 Cor. 4.1.
• * 1.4

  〈…〉〈…〉
• * 1.5

  Pastor. p 3. c. 6.
• * 1.6

  Rom. 2.1.
• * 1.7

  2 Cor. 1.4
• * 1.8

  Cypr. de dup. mar.
• * 1.9

  Non∣nulli quod ver∣bis praedi∣cant mori∣bus impug∣nant. Greg. past. p. 1. c. 2.
• † 1.10

  1 Sam. 2.17.
• * 1.11

  Aug. contra. Gandent. lib. 2. cap. 9.
• * 1.12

  Nullo modo legi∣tur uva de spinis, quia nunquam despina∣rum radi∣cibus ori∣tur. Sed cumse spi∣nosis sepi∣bus pelmes vitis implicuit, non ideò fructus, qui illic pendet, horretur; sed spina cavetur, uva decerpitur. Aug. contra. lit. petil. lib. 3. cap. 8.
• * 1.13

  Luc. 4.23.
• * 1.14

  There needs no other teaching or com∣manding of sinne, then the sins of teachers and com∣manders.
• * 1.15

  Matth. 23.4.
• * 1.16

  1 Pet. 5.
• * 1.17

  3. Ardens inse, lucens aliis.

  Ardens ibi zelus, lucens ibi scientia.

  Ardens vitâ, lu∣cens doctri∣nâ.
• * 1.18

  Sal in Dei mi∣nistris evanescit, cum vita doctrinae non re∣spondeat, qui ita insulsi & deo & ho∣minibus ingrati. Luc. Bru∣gens.
• * 1.19

  Dr. Boys fest. 1. Ep. on Saint Thom. Day.
• * 1.20

  Levit. 10.3.
• * 1.21

  Heb. 12.23.
• * 1.22

  Acts 22.16.
• * 1.23

  Tit. 3.5.
• * 1.24

  1 Pet. 3.21.
• * 1.25

  Heb. 10 25.
• * 1.26

  Gen. 4.4, 5.
• * 1.27

  1 Cor. 6 20.
• * 1.28

  Heb. 12.28.
• * 1.29

  Mark 5, 7. cum Luke 8.28.
• * 1.30

  1 Pet. v. 23.
• * 1.31

  1 Pet. 2.2.
• * 1.32

  Rom. 10.17.
• * 1.33

  Acts 20.32.
• * 1.34

  Rom. 1.16. James 1.22.
• * 1.35

  Matth. 12.34.
• * 1.36

  Matth 7.22, 23.
• * 1.37

  1 Cor. 11.27, 28, 29.
• * 1.38

  Luk 13.26, 27.
• * 1.39

  Hiero∣nim: in Ep. ad Pauli∣num.
• * 1.40

  2 Cor. 11.14.
• * 1.41

  James 4.8.
• * 1.42

  Vers. 34.
• * 1.43

  Acts 7.26.
• * 1.44

  1 Cor. 12.25.
• * 1.45

  John. 13 35.
• * 1.46

  1 Kings 3.26.
• * 1.47

  Gal. 2.11.
• * 1.48

  Eph. 4.15.
• * 1.49

  Jude v. 3.
• * 1.50

  Eph. 4.3.
• * 1.51

  Rom. 12.18.
• * 1.52

  Eph. 4.4, 5, 6.
• * 1.53

  Col. 3.15.
• * 1.54

  Psal. 133.1.
• * 1.55

  Jac. 3.16
• * 1.56

  Matth. 12.15.
• * 1.57

  Cicero. de off. l. 2.
• * 1.58

  Cant. 2.2
• * 1.59

  Iohn 10.27.
• * 1.60

  Cant. 6.9
• * 1.61

  Columba est animal non felle amarum; non morsi∣bus soevum, non ungui∣um lacera∣tione vio∣lentum. Cyp••. do unitate Ecllesiae.
• * 1.62

  Lomb. p. 2. Dist. 14. D.
• * 1.63

  Act 4.19.
• * 1.64

  Hose 4.4.
• * 1.65

  See Dr. Prideaux his Ser. on Acts, 23.5. p. 15.
• * 1.66

  1 Thes. 4.11.
• * 1.67

  E••sede itio is easily made seditio.
• * 1.68

  Hooker Ser. of pride p. 531. of Eccles. pol.
• * 1.69

  2 Cor. 13. 11.
• * 1.70

  1 Cor. 8.21.
• * 1.71

  Acts, 24.16.
• * 1.72

  2 Thes. 3.16.
• * 1.73

  1 Thes. 5.23.