ΕΙΡΗÎΙΚΟΠOR A TREATISE OF PEACE BETWEEN The two visible divided PARTIES Wherein is enquired 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference consists 4. How they fell out 5. Wherein they ought to agree 6. How they may be perswaded unto peace 7. By what means Reconciliation may be made between them How beautiful are the feet of them that preach the Gospel of Peace and bring glad tidings of good things Rom. 10.15 Blessed are the Peace-makers for they shall be called the Sons of God Math. 5.9 And Behold what maner of love the Father hath bestowed upon us that we should be called the Sons of God 1 John 3.1 By Irenaeus Philadelphus Philanthropus Presbyter and Professor of the more ancient Doctrine LONDON Printed by T. J. for Nath Brooks at the Angel in Cornhil 1660. A PREFACE TO THE Godly Learned READER IT is not the duty of a genuine childe to be still and silent when he hears his Parents chiding much less to be so disobedient as to provoke them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O well done Socrates O well said Xantippe When the dumb Son of Craesus saw one ready to kill his Father the indignity of the fact made him speak and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill not Craesus And indeed what ingenuous son of the Church can see the Reverend fathers of it and the Presbyters whose love should be as conjugal to maintain not onely a domestical and friendly chiding but even open enmity and strife so that they break out into sides and parties and are even at daggers drawing as we say what child can see this misbeseeming contention but he must step in and part the fray he must speak a word of pacification and reconciliation between them For although Solon would not that any should be Neuters when the City is rent by schism yet he forbids not endeavour of any to make peace Or if he or any other should so envy the blessing of peace unto a divided people sure I am a wiser then he hath said Blessed are the peace-makers for they shall be called the Sons of God When therefore I saw two parties who ought to be most dear one to other standing at defiance one against the other and no intercessor no mediator of their tribe between them I was constrained to undertake this Task Which indeed is a business worthy the labour of one far more able then my self Yet hath no man imposed this work upon me nor had I any other motive but the love of the God of peace and love who is the love it self the common love to mankinde the love to my countrey too lately rent and torn by civil wars upon the same occasion my love unto my dear Mother the Church of God So that it is purely a work and labour of love which accordingly I desire may be lovingly accepted I know it will be questioned who hath made this bold attempt to interpose himself as an umpire between two so potent adversaries I was aware of that as well knowing that he who parts a fray oftentimes bears blowes from both sides And what account do partial men make of such They esteem them as neuters and luke-warm persons And therefore such have great need to be supported and encouraged by the God of peace and love Moses had experience of this when he went about to make peace between his brethren Exod 2.13 who made thee a Prince and a Judge over us And what aspersions suffered the Apostles and Ambassadors of peace and how contrary to their profession and practise That they were disturbers of the common peace deceivers enemies to Government and many like slanders When St. Peter went about to break down the Partition-wall of Jewish ceremonies and so to make peace between Jewes and Gentiles he was accused of it as a great crime and put to his apology Acts 11. And when St. Paul went about to promote the same business what opposition found he both from Jewes and Gentiles Scourged stoned imprisoned buffeted reviled persecuted accounted unworthy to live upon the earth Yea Christ himself the peace it self and true peace-maker what contradiction of sinners did he suffer against himself for the very same work in the eminency of it Wherefore it is enough for the disciple that he be as his master and the servant as his Lord. Nor do I fear to spend or to be spent for the advancement of so great a work Howbeit that mine endeavours might the rather prosper I have concealed my name as well knowing that men are wont to make a God or a devil of a mans name If such or such a precious man speak this or that it 's received as an oracle from God if the same thing be spoken by one decryed as supposed heterodox and erroneous it 's esteemed by the same men a damnable errour I desire therefore that the judicious Reader will rather have regard to the subject and matter before him then trouble himself with enquiring whence it comes But truely there is so much the less hope of prevailing with men in this business because we see how loosely the bond of perfectness is tied how weak how briâ—â—â—â— is even among Professors of Religion how loving how dear how familiar soever they seem to be if a little honor or gain accrew to some one or other whereof all were capable presently envy and strife ariseth detraction and evil speaking As you have seen a company of dogs playing together it 's a resemblance befitted such currish friendship you would think they loved one another extremely cast but a bone among them they are presently together by the ears And because most men are of Themistocles minde they love to hear themselves well spoken of and of Sauls popularity they would be honored before the multitude therefore they make a tacite Covenant among themselves no way to disquiet or molest one another in their sins As if the angry man should agree with the drunkard upbraid not me with my peevishness and I 'le not trouble thee with thy ripling Spare me saith the coveteous man to the proud meddle not with my coveteousness and I 'le take no notice of thy pride Say nothing of my revengfulness saith the vindicative man and I 'le not molest thee with thine incontinency c. such Covenants as these seldom or never come above bord but are contracted by mutual and tacite consent because most men extremely love themselves their ease and security in the flesh And while these contracts last all the devils goods are in peace his wrath his intemperancy his pride his coveteousness his uncleaness his revengefulness and all the rest So that what ever pretence of religious tyes there may be among these men these are no other then the bonds of iniquity For the true love and peace is founded â—â—â—urity as St. James teacheth chap. 3. And if so â—â—ere would not be such mutual connivence at one anothers
brought not without your own sins by what hand soever you were brought into it Acknowledge that God is just and own his good hand in bringing you out of that great tribulation Leave vengeance to him to whom it belongeth Put on Charity above all which is the bond of perfectness and let the peace of God umpire all differences in your hearts to which also you are called in one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be ye thankful that 's a good sense but it 's a better and more fit for that place gratrosi estote according to Hierom be ye gracious amiable and lovely according to that proverbial precept which it were to be wished that we all obeyed Ut ameris amabilis esto that thou mayest be beloved be lovely Shew this love and kindness of God to your brethren of the Presbytery You know the heart of oppressed men it's Gods argument to his people why they should love the Egyptians and it is the kindness of God to overcome evil with goodness and to love our enemies Let these considerations prevail with you above your ambition above your revenge For consider advisedly and in the sight of God and deal truely with your own heart what moves thee to desire a Bishoprick a Deanary a Prebend the Bishops Deans and Chapters lands or the land of the living The Honor annexed to that high place Digiâ— monstrari ac dicier hic est to be called Rabbi Rabbi Or that highest Honor that cometh of God onely whether the ease hoped for or the good work Whether thou rather desire the Corps and body of a Prebend or rather the duty of it Hospitality Almesgiving the trayning up of novices and yong men and fitting them for the work of the Lord that they may grow up and become Presbyters Priests or Elders all which is the soul and spirit of these dignities and I doubt not but it was the end at which the Founders and Donors aimed And if thou attain to these Honors consider the the greatest is servant of all That the Bishaps are Fathers and Shepherds and such an Office as inferres and requires sutable acts to the relations as that the Fathers deal fatherly with their children though they too often stubborn children as Moses did Num. 11. Deut. 1. that they rule the flock pedo non gladio rather with the spirit of meekness then with the rod rather with the rod then with the sword That they are Bishops that is Overseers of the Church and like the Lord the great Bishop of our souls they oversee many things and wink at small faults as the Lord doth Acts 17. That as they oversee all so all see them and such as they see their overseers such they think it 's lawful for them to be therefore St. Peter would that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Peter 5. paterns to the flock And if they see them spotted they will bring forth a spotted issue of evil work Therefore as the Lord commanded Micha chap. 6.1 2. so let me the meanest of you in both your and mine own esteem that 's Micha speak unto these Mountaines the two swollen parties who as they say of Mountaines cannot meet nor touch one another but in puncto Yee are too high too lofty Remember the day of the Lord of hosts shall be upon every one that is proud and lofty and upon every one that is lifted up and he shall be brought low Esay 2.12 which must come to pass before we can see the salvation of God Luke 3.5 6. The Soveraign Majesty the King who is supream he hath exceedingly condescended and stoopt to the moderation of your differences pardoned many insolences even before pardon was desired Declared and resolved to pâ—â—mote the power of Godliness and to encourage the exercises of Religion publick and private c. granted and confirmed a liberty to tender consciences and that no man shall be disquieted or called in question for difference of opinions in matter of Religion which doth not disturb the peace of the Kingdom All which according to the divine wisdom and goodness in him he hath manifested in that beyond all precedents of former favours his most prudent and moderate Declaration concerning Ecclesiastical affaires Shall his Maâ—esty my brethren make your Peace and Unity your mutual Love and Reconcilation his study and should not you much more study the things which make for your own peace and unity and the peace of the Church and kingdom I know well there are many very learned men and great Students among you of both perswasions And I acknowledge my self much inferiour to many of you Yet since Micah must speak to the Mountains let me be bold to tell you that there is one main point of learning wherein many of you have declared your non-proficiency many of you have not studied to be quiet and to do your own busmess which was the counsel of learned St. Paul to his Thessalonians 1 Thess 4.11 I know well that many of you who cannot endure Episcopacy have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie Bishops in other mens dioceses and intermedled with the temporal affaires of the City and Nation under what pretence viz. in ordine ad spiritualia in order to spiritual things which is the same whereof your selves accuse the Bishop of Rome Yea there have not been wanting non-proficients in this study on both sides who have vigorously disquieted and disturbed the Church and Kingdom and indeed were the most notable troublers of our Israel Some of these to humour the people would tell them what the Kings Office and duty was toward his people and to prove it out of the Common-prayer-book viz. to preserve the people committed to his charge in wealth peace and Godliness And would remember the people what their liberties and properties were which the King ought to preserve and maintain And by this craft they had their wealth as Demetrius told his fellow-tradesmen and many a good morsel they got by it for they had read and were perfect in that rule cave ne majorum tibi forte Limina frigescant that otherwise they should have cold entertainment at the great mens tables On the other side the King was taught what his prerogative was â—nd what the peoples duty was to him To give unto Caesar the things that are Caesars that every soul should be subject to the higher powers c. Mean time the King was not told what his duty was toward his people Nor the people what their duty was toward their King So that both heard what the others duty was not what their own was and hence both parties were embittered one against the other by the evil spirit in the mouth of the Prophets Did these men do their own business Surely no. For though they preached the word yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men and illogical they did it out of due place unlearned men who had not studied to be quiet and
righteousness and holyness which sometime are taken for the same are the image of God Heb. 12.12 as Plato with the scripture affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we are enabled to enjoy that happiness that Eye-salve whereby we see God for God cannot be approached unto but by somewhat of himself The eye cannot see the sun but by being informed by the light of the sun In thy light shall we see light Since therefore righteousness and holyness is of God it 's necessary for the obtaining and enâ—oying the peace rest quietness and assurance for ever as the Scripture often testifies Deut. 16.20 Righteousness righteousness shalt thou follow that thou mayest live and inherit the Land Righteousness and peace have kissed each other Psal 85.10 which the Apostle figuratively understood Heb. 7.2 Melchisedec is first by interpretation King of righteousness and after that King of Salem which is King of peace Nor let it seem strange that I seem to have gone so far about to seek the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things that make for peace and meanes to advance it It is a true solid and durable peace which I propounded to my self to enquire after and to commend to the two divided parties Such a peace cannot consist with iniquity There is no peace to the wicked saith my God Yet how many at this day promise themselves peace without the things which make for peace Against such the Lord denounceth most heavy judgements Deut. 29 19. Yet do not many resolve to walk in their old corrupt ways wherein they walked before and thereby brought the wrath of God upon themselves and the whole land And yet they hope for peace and cry and call upon God to come unto them in their evil ways and walk with them but they will not stir out of their own evil ways to walk with God in his way of righteousness and peace Yea and do they not think to be accourted righteous because Christ is righteous But does not our Lord say expressely the contrary Shall I count them pure with the wicked balances and the bag of decitful weights Mich. 6. Yea many there are who promise themselves peace yet practise not righteousness which is the immediate adequate and propor cause of it It 's an heavy complaint and I am afraid it 's too true that many who profess themselves the righteous people are yet no just dealers that they will lie cheat over-reach their brethren in bargaining c. and all under a form of godliness and pretence of righteousness They remember not that he is righteous who doth righteous things 1 John 3.7 Besides many there are even of those who profess religion and know that the effect of Righteousness is Peace who single out some certain duties and parts of righteousness and lay on them the stress of all religion as keeping the sabbath as one of the greatest Commandements if not the very greatest of all which yet the Jewes accounted one of the least When in regard of many other duties that was dispensed withall as in periculo vitae cessat sabbatum when life is in danger the sabbath ceaseth Nor does our Lord blame them but justifies them who lead their Ox or their Ass to the water on the sabbath day their mercy to their beast excused the breach of the sabbath Yea the Priests brake the sabbath and were guiltless Besides this duty of the sabbath they urge abstinence from cursing and swearing and drunkenness All which though parts of righteousness yet upon the matter they tend rather to make men good husbands then good Christians Mean time other great things of the Law and main parts of Righteousness are forgotten as having God for our God to love him with all our heart all our soul all our might and with all our understanding and to love our neighbor as our selves â—o fear God and honor the King To be subject to principalities and powers and that not onely for fear but also for conscience sake Not to kill not to commit adultery not to steal not to lie but every one to speak truth to his neighbor not to bear false witness not to go beyond our brother in bargaining not to covet To do udgement love mercy and to walk humbly with our God To deny our seâ—ves and take up our cross dayly and follow the Lord Jesus c. unto which our Lord Jesus directs us as the more weighty things of the law and gospel and wherein the righteousness whose effect is peace consists of these Altum silentium few or no words of these or if words but words Christ hath done these things for them But I must not omit certain other services which are of high estimation and indeed of far greater account then those now recited Such are days of humiliation and prayer hearing the word receiving the Sacrament which for their greater honor are called Gods Ordinances which are more venerable among some then the Commandements of God which are called his Ordinances Levit. 18.4 and elsewhere with these and such like Temple-worships the hypocritical people of old deceived themselves which were most-what ineffectual as Zech. 7. they kept a fast threescore and ten years the Lord owned it not as done to himself so that a man may perform such service unto God his whole life time for that 's the age of a man saith David yet all that time not please God which I much fear may be said of our like kinde of Worships We had our monethly fasts for many years when we smote with the fist of wickedness at which very time was the inundation of all unrighte ousness and all abomination in the land and blood touched blood and the hand of God was stretched out against us The Lord instructed Solomon how to award national judgments and upon what terms he will give peace to the land 2 Chron. 7.4 If my people who are called by my name do humble themselves and pray and seek my face and turn from their evil ways then will I hear from heaven and forgive their sin and heal the land Many of us seem to exercise the three former humble themselves and pray and seek Gods face and glory much that they are a praying people And if the Lord vouchsafe any good success to them presently they ascribe it unto their prayers as the effect of them Mean time little care is taken of turning 〈…〉 their evil ways little exhortation thereunto whereas â—â—â—ed therein lies the principal stress of the Lords direction And commonly men have three reasons especially why the turning from their evil ways is not so much urged 1. They think it impossible wholly so to do Yea 2. herein they are the more remiss lest they should fall into that new heresie found out by Pâ—scator as I take it of the Perfectists And 3. lest they should seem to merit by so doing And for these reasons some I fear conscientiously abstain from doing good But unless there be an universal