29.8 Saul persecuting David troubled the Land 1 Sam. 14.29 And another Saul like him persecuted Christ Acts 9. They both figure the arrogancy of self-seeking men that 's Saul who envy the reign of the true David the love of God and our Neighbor Every hot-headed fool can blow the coals of Dissention but moderate and understanding men onely men of an excellent spirit or as it is in the Hebrew Prov. 17.27 men of a cool spirit can quench that fire And this I shall endeavor by the help of God at this time And 't is high time when the sparks of this fools-fire flee abroad in the dark among the ignorant people in Pamphlets and scurrilous Libels in Tavern and Ale-house meetings in pot-valor in siding and encouraging either other his respective party in deriding and jeering in detracting and slandring in rayling and inveighing it concerns thee and me and every one who profess obedience to the Gospel of Peace to put to his helping hand and to pluck his brother out of the fire That this may be done and Peace and Reconciliation made between Parties at so great a distance we must enquire 1. What Peace is here intended 2. Who the Parties are that differ 3. Wherein the Difference between them 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 1. What Peace is here intended Surely not all that is called by that name That name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knitting together in one so that Peace in general is an Union or Agreement But there is a bastard kinde of Peace which may consist with sin and iniquity such as ungodly men maintain among themselves who mean while are enemies to the true Peace Such is that whereof Jeremy speaks Jer. 6.14 where the Prophet deciphers such a condition as we shall finde ordinarily in the world a mutual humoring and pleasing one another and procuring one to other ease and quietness in the flesh A Peace endeavored and pursued by all men and with all men And for the greater confirmation of that Peace the Priests and Prophets of that time had learnt to sing Placebo and would God they sung not to the same tune in our time they complied with carnal men for the promoting of their own and others temporal advantages for the obtaining their corrupt interests gaining for themselves and others ease pleasure profit credit and reputation in the world whereas indeed this is no true peace but a more fleshly security For so the Prophet describes it From the least of them even to the greatest of them every one is given to covetousness from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people slightly saying Peace peace when there is no peace Christ came not to send such a Peace upon the earth Nihil boni est in unitate nisi unitas sit in bone There is no good in Unity unless unity be in Goodness The true Christian peace the peace we would promote is joyned with Righteousness Psal 85 14. with Holiness Hebr. 12.14 with Truth Zach. 8.16 with Joy in the Holy Ghost Rom. 14.17 Such a Peace may be described Tranquillitas Ordinis a Tranquillity of Order or Ordinata concordia an Orderly Agreement of men one with other For where there 's no order there 's confusion where there 's confusion there 's disturbance and breach of peace Where there is strife and contention which is opposite unto peace there is confusion and every evil work saith the Apostle James 3.16 Therefore confusion and peace are opposite one to other 1 Cor. 14.33 God is not the God of confusion but of peace as in all the Churches of the Saints Peace therefore consisting in Order it involves a relation to another and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Relative and in reference unto another whether that other be our own conscience when the war of our affections and lusts fighting against the soul is ended for so the effect of righteousness is peace Esay 32.17 Or which differs not really but onely formally from the former whether that other be God himself for so being made righteous by faith we have peace with God Rom. 5.1 Or whether that other be all other men besides our selves And this is the peace especially which we should all endeavor to follow which yet supposeth the two former peace of Conscience and peace with God which is the foundation of all true peace with men For so the Saints are filled with this peace by believing Romans 15.13 That we may the better understand this our duty we must know that this Peace Union and Agreement hath Love for the Root of it Which being two-fold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his vertues and lovely qualities or else that love whe ewith we affect another ut sit bonus though he be bad for the present that he may be good and so we love his person not his ill qualities and conditions And to these two we may adde a third kinde of Love Complacentiae Benevolentiae simul as when we love one who hath some good beginnings of good wrought in him According to the first kinde of Love holy men of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 John v. 14. And their love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits all the holy ones of God together all the world over According to the second kinde of love a good man may love his ill neighbor and by his love win upon him and make him lovely According to the third a good father loves his towardly childe that he may grow in grace and the laudable beauty of an holy life and so become in person and qualities every way lovely Answerable hereunto Peace which proceeds from Love must be proportioned and extended unto men whereof because some are good holy gracious and vertuous and may be truly called Christians Others evil unholy unrighteous and untoward and though called yet indeed falsly called Christians because they have not that life which should make them truly such Others there are in a middle way between both with all these we must maintain an outward peace but differently thorough and perfect with the first sort with those we must maintain entire peace which proceeds from the first kinde of love the Love of complacency With the second we must exercise entire peace also but not so thorough so perfect and intimate as with the first but such onely as they are capable of because this peace proceeds onely from the second kinde of love the love of Benevolence or bounty With the third
sins but a rebuking of our brother otherwise all this pretence of love is indeed no other then hatred according to the Lords own reasoning Levit. 19. Yea among those who seem to hold the bond of perfectnes more inviolably how remissly and negligently is peace maintained A cross word a little disrespect some small detriment and loss it ravels all that love and peace which had long time been knitting together But an Opinion that like Samsons foxes it sets all on fire and scatters them like Babel And a little breach maâ—es a perpetual rupture and division Solomon tells us that the beginning of strife is as the letting forth of waters Pro. 17.14 but he saith not what the end will be Whereas indeed the people of God who are firmely bound in the bond of perfectness are like the more subtil and purer creatures like the more spiritual natures as when the Sun-beames are divided they immediately unite themselves together again so doth the air and water saith the wise man much more do the saints of God who are of a spiritual and heavenly nature if there fall out any unhappy division among them they unite themselves presently together again in the perfect bond And this people of God invite all men to partake with them and to be joyned with them in the same bond as St. Joâ—â— in the name of them all saith That which we have seen and heard declare we unto you that you also may have fellowship with us And truely our fellowship is with the Father and with his Son Jesus Christ 1 John 1.3 But such is the bewitching of unrighteousness saith Solomon and such a jealousie upon every motion made that way though the most excellent way that it is very hardly entertained by any unless they know well the person whence it comes and that he is of their own side Howbeit in other matters men are not so partial and curious As were you in danger of wrack at sea or your house were on fire which God forbid and some one came out of good will to help you would you refuse his help unless you knew of what Religion he were Or suppose some person of great quality were dangerously sick and the Colledge of Physitians were advised withal would a soveraign remedy be rejected because offered by the hand of a plain simple man unless you knew of whose Church he were and what his judgement was concerning predestination election and reprobation Certainly that very tender of love in your distress might prove him a good man at least to you what ever his Religion were 't is possible a man may be a very good Christian yet of none of the visible Religions in the world Nor are you wont to neglect a good commodity at a small price though profered by a Jew or a Mahumetan Now are there not many at this day who concerning faith have suffered shipwrack making a naked belief all their Religion whence it comes to pass that iniquity burns like a fire Isaiah 9. Yea do not many instead of the fear and love of God and keeping his commandments continue doting or rather sick or mad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about questions and contentions about words whereof cometh envy strife railings or blasphemies evil surmises or suspicions perverse disputings of men of corrupt mindes and destitute of the truth supposing that gain is godliness And although the precious truths of God be manifestly revealed unto them yet do they utterly refuse to be holpen except by some of their own party I thought it therefore most safe for my self and more conducing unto these mens information to appear to them under a disguise that I might deceive them into a better minde But since His Majesty in His most moderate Declaration hath now condescended so low as may consist with His Authority and Prerogative and used all real inducements unto peace and unity what farther means is left for the restoring of this Church and Kingdom disjoynted yea broken and scattered like the dry bones which Ezekiel saw Ezek. 37. what means is left for the bringing them to life again but the indeavors of wise pious and moderate men their examples counsels and prayers By such moderate men the Kingdom stands and the Church also And what means did the Lord command Ezekiel to use but prophesying to the dry bones and prophesying to the windes for a breath upon them There is some hope therefore of restauration left since the Lord commands Ezekiel to prophesie to the dry bones and say unto them Hear the word of the Lord. O that the wise pious and moderate men according to the strength of God in them that 's Ezekiel would drop their word upon these dry bones O that they would pray to the father of spirits that he would vouchsafe them the spirit of life and the spirit of moderation that every bone may know its place and come unto its bone that there may be a mutual yielding according to the due measure of every part that so all may become one body as the elements cannot become one body while their qualities are in their intense but in their remiss degrees and tempered one by other Untill this be done what anguish what dolour and pain disquiets and torments the whole body But when every one knowes his place and moves in it as he ought with delight what a change will then follow What less then even life from the dead Then shall the whole Church rise up tanquam acies ordinata as an army with banners Cant. 1.4.6.4 and the great banner over all shall be love Then shall judgement righteousness and peace be set up in the earth judgement shall run down like water and righteousness like a mighty stream and abundance of peace so long as the moon endureth Then shall there be no more strife who should be the greatest or who should rule others but all shall yield unto the Lord his Kingdome in righteousness peace and joy in the holy ghost O that this were come to pass in every one of our souls ΕΙΡΗÎΙΚΟΠOr A Treatise of PEACE BETWEEN The two visible divided PARTIES WHen a Scare-fire is once broken forth and spreads it self wastes and devours and endangers all the Neighbor-hood it is not then due time to enquire how it began or who kindled it but it concerns every one then to put to his hand and help to quench it Nor will I now enquire how our fire of dissention was kindled among us or who was the Bontefeu and Author of our Combustions For beside that such inquisition would be unseasonable should we stir the Embers wherein the Coals of burning Zeal lie glowing there might be danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of provoking and blowing up the like flames of contention Onely thus much we may say in general with the Wise Solomon that onely from pride comes contention And scornful proud men burn up the City but wise men turn away wrath as the LXX turn Proverbs
also we must maintain peace such as they are capable of a mixt kinde of peace temper'd with that which they call nor lis but urgiun a friendly and loving strife and contention that they may be thorough-lovely and capable of entire and thorough peace As for the first kinde of Peace with good and Godly men it may be easily preserved and maintained because there is the same best ground of Love and from hence a mutual affection and reciprocal compliance and sweet harmony of souls and spirits intimately maintained on both sides whether the parties so agreeing be otherwise personally known or unknown unto us near unto us or further off from us Yet peace peace to him that is afar off and to him that is near Esa 57.19 as in a musical instrument the greater and less strings though far off one from the other yet have an harmonical agreement and are consonant one with the other whether in Diapason or Disdiapason the distance hinders not the agreement And the reason is Quae conveniunt in uno tertio inter se quoque conveniunt They which agree in one third agree also among themselves Now the God of Love and Peace is the God of all the world and therefore the people of God being every where dispersed in every Nation all the world over agreeing in God and working all their works in God agree also among themselves And this is that peace which all good men desire to advance with all men O that the Lord would enlarge all our hearts to the enterrainment of so large so general so necessary so truly a Christian Peace 2. Who the Parties are who are at difference THe parties at disterence have some things common among themselves And it is a sad thing to name it They are both by profession Ministers of the Gospel of Peace whose common Office it is to be Ambassadors of Peace These are the Parties at difference The Apostle describes them according to their common Function That they are Ministers of Christ and Stewards of the mysteries of God 1 Cor. 4.1 Howbeit though the parties at difference have one common Name and Office and are both called Ministers of the Gospel of Peace and Stewards of the Divine mysteries yet are they distinguished one from another in place and dignity And so there are three degrees of Ministers Bishops Presbyters and Deacons It is not my business or principal intention to decide the Questions whether a Bishop and a Presbyter be one and the same or whether a Bishop a Presbyter and a Deacon be distinct Orders and Degrees or whether a Bishop be of Divine Ordination or onely Ecclesiastical Constitution These and other Questions emergent have been judiciously handled by divers Learned men of the Church of England as Doctor Field Mr. Hooker Hadrian Saravia and others howbeit I shall not wholly decline the Controversies as I meet with them but shew my judgement and the ground of it Thus much we may generally observe that although every one of these Names importeth a proper and distinct Function yet is every one of them equivocally taken in Scripture as the name Bishop Acts 20.28 Presbyter 1 Pet. 5.1 Deacon 2 Cor. 3.6 besides other places I shall speak of them as they import their proper and distinct Function As to the first of these the Bishops The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatus Episcopacy or Bishoprick is an Office which imports inspection and oversight of others An Office of great care and labor pains and industry He who desires it desires a good work 1 Tim. 3.1 This Office of Episcopacy or Inspection proceeds from proficiency and growth according to the increase of God in the obedient man as I shall shew more anon The Bishops Office is the same with the Apostles and is distinctly so named as one and the same with the Apostleship Acts 1.20 Let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishoprick And he who desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick c. Nor is there any doubt but the Office under that name is by Apostolical tradition being so universal in all Churches where the Gospel was preached which therefore must be of Divine Institution unless we should think that the Apostles delivered any thing to the Church without Divine Authority And because there may be greater degrees of proficiency and growth according to the increase of God As also because there may be need even to the Overseers themselves of one or more who may oversee them qui custodiat ipsos Custodes as David though a Prophet yet had he his Seer besides the Bishops themselves there have been Archbishops and Overseers of the Bishops themselves Such degrees of Proficiency and Orders there were or at least the ground of them among the Apostles themselves So St. Paul saith he was not behinde the very chiefest Apostles 2 Cor. 11.5 such therefore there were And these were Pillars to support the Church Gal. 1. And of how great extent St. Peters Diocese was I know not but St. Pauls was as Oecumunical and universal as large as the Church it self For so he tells us That the care of all the Churches came upon him daily 2 Cor. 11.28 Nor is the like testimony to confirm St. Peters universal Archiepiscopacy as this is And therefore if St. Peter were an Archbishop and Primate of the Church St. Paul was an Archbishop and Primate of all the Churches and the exercise of that Function proves him to be an Archbishop for since Timothy and Titus must be Bishops who ordained Elders surely St. Paul must be an Archbishop who ordained Timothy and Titus Bishops Next to the Bishops are the Presbyters in order and degree though according to the time of institution and ordination the Deacons were made before them as appears Acts 6. compared with Acts 14.23 Presbyter is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies old or an old man yea honorable in regard of old age which is or ought to be grave and venerable and experienced in many things whence persons so qualified are honorable Ezra 6.8 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter hath his name which may be Englished Elder We may describe such an one according to his Office a Minister of the Church who teacheth the Word of God and administreth the Sacraments according to Acts 14.23 1 Tim. 5.17.19 Titus 1.5 James 5.14 A Presbyter considered according to his proper degree and rank is inferior to a Bishop because a Bishop is President and Overseer of the Presbyters For although every Bishop be a Presbyter yet every Presbyter is not a Bishop Thus every Bishop is a Minister as hath been before shewn but every Minister is not a Bishop which he observed not who therefore proves that Timothy was no Bishop because St. Paul calls him a Minister 1 Tim. 4.6 There is yet a third Ministry which hath properly that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconship and indeed there is little left of this Office