God for Christs sake hath forgiven you It properly discovers it self in speech Prov. 26.26 A malicious man is envious at the prosperity of another as Cain Saul c. in rejoycing at the evil that befals another as the Philistines at Sampsons misery Judg. 16.25 These the Apostle warns us to put away from us that is pray them down as one saith for otherwise we are indangered by yielding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the good spirit of God Chrysost in Moral hom 14. v 30. The speech of Chrysostome is very moving herein If any man should abuse a vessel saith he that is appointed for the Kings meat by filling it with dung durst he again in the same present meat unto the King surely he durst not So he who hath dedicated his mouth to the honour and praise of God joyning herein with the Cherubim and Seraphim should not dare for the indignity of the thing to have it filled with bitterness wrath anger clamour evil speaking c. and then come again to bless the Lord. It follows And be ye kind one to another Here as I hinted the Apostle goes on to exhort to the contrary Vertues Kind that is sweet-natured facile and fair conditioned It is used of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benigni and persons of things it signifies Facility Mat. 11.30 Utility Luke 5 39. of persons it signifies One that is desirous to do all offices of Love ready to gratifie The Precept commandeth two Christian affections Courtesie and Mercy and their Fruit manifesting them Forgiveness for many will say they are gentle quiet persons as need be if they be let alone Note and yet offended they will not forgive Now these are neither courteous nor mercifull Kindness what it is Kindness or Courtesie then is a Vertue which maketh us to carry our selves amiably and sweetly towards others not in Bitterness which is its contrary And it may well be called the Flower or Cream of Love for it doth swim on the top of all offices and good turns of Love and maketh the things we do exceeding lovely every where in Scripture required of us Col. 3.12 Gal. 5.23 Jam. 3.17 c. shewing it self in matter and manner of Speech See Luther in Gal. 5 Rom. 14.19 Act. 7.26 Phil. 2.3 in respectiveness of our carriage in gesture and reverence and in some appropriate works of it Thus Abraham towards the Angels Gen. 18.3 4 5. and to the Children of Heth cap. 23.7 12. Paul to the Governour Felix Act. 24.10 to Agrippa cap. 26.2.25 preferring others above our selves in all lowliness of mind and esteem of them And then it imports Mercifulness in the Reason the Apostle gives here to back his Exhortation Levit. 19.18 Mat. 18.32 33. Col. 3.12 13. Forgiving one another c. i.e. That which Christ hath done to you you must do to others Christ hath shewed mercy to you therefore you must c. labour for the affection of Mercy sympathizing with others bearing their burthens this is not to lay greater loads of reproach scandal and accusation upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat eos qui ex imis visceribus aut ex corde plane medullitus miserorum misereantur eorumque calamitatibus vehementissime afficiantur saith Illyr in N. Test Tender-hearted Ad miserecordiam propensus saith Piscator ad intimam miserecordiam pronus saith Beza It is then the yearning and sounding of the bowels in pity and compassion towards another in a natural sympathy and fellow-feeling of their state and condition meltings of spirit kindly affectioned from the heart Rom. 12.10 See that ye fall not out by the way saith Joseph to his rough spirited Brethren Arctior est copula cordis quam corporis saith one This is clothed with the ornament of a meek and quiet spirit to which Peter exhorts 1 Pet. 3.4 and is always attended with those two excellent graces of Humility and Charity you may find the one set out by the other in that full description 1 Cor. 13.4 5 6 7. * Whosoever desires to view the Opinions of others touching this blessed Scripture may find them collected to his hand by Mr. Mayer in his Commentary upon the place Text 71. Charity suffereth long and is kind c. which Bullinger thinks the Apostle here sets down in opposition to morosity and churlishness that he might thereby meet with the Corinthians in their ill conditions for they were at this time much out of Order in their Church being full of prosperity and numerous whereby their minds were puffed up strangely 1 Cor. 11. most irreconcileable to their offending Brethren and yet abounding in Errors among the best of them above any other Church of Christ as whoso will give themselves to mark diligently this and the other Epistle of Paul to them will easily discern But I must not enlarge here nor would I have been guilty of this elsewhere remembring I have yet the most material part of my work behind did I not by sad experience daily observe how transient the bare naming of a Scripture is in the mind of most of us especially if it hath been often read by us before or run any thing contrary to the Byass of our Resolutions 2 Pet. 1.12 And therefore the Apostle Peter thought it not impertinent to be always inculcating Truths of absolute concernment upon the hearts of those elect strangers to whom he wrote 1 Pet. 1.1 2. they knew them and were established in the present Truth Wherein without application I have contented my self onely to hold the Mirrour before your eyes each well enough knowing their own faces when they see them Now to come a little home again Are these the qualifications of Gods people Alas how contrary hereunto are some mens practises that because the proceedings of such as manage the publick affairs do cross their wills and designs in relation to the settlement and government of this World therefore they ought to be cross in all things and to oppose them with their greatest might yea and although the matters be exceeding lawfull good and acceptable in themselves yet in their hands they must be opposed disparaged and misconstrued And although I probably foresee that this kind of opposition will hazard â—o imbroyl and what in me lies ruine the State yet still I must oppose them How consonant to the aforesaid Exhortations of the Apostles the rules of Charity or the least Christianity let the sober judge And I humbly beseech you consider solemnly what are the pernicious effects of looking back with a carnal discontentedness upon the Affairs which so much disturb our minds by the management of others rather then of looking forward with uprightness and simplicity upon the good which we ought to do our selves true Christianity teaching not to be overcome of evil but to overcome evil with goodness Rom. 12.21 Herein truly we may see how deeply
be brought back again unto their duty and right understanding thereof Whence we daily see that the result of such passionate undertakings fomented as I said by the private censures and whispers of some and enflamed by the rash pens of others hath brought forth no other fruit then the dis-repute of Truth and scandal of Religion To come yet more nearly and plainly I am not ignorant how much and in what way some complain of those evils which we now conceive our burthen how they cry out against the inconveniences thereof and what an Odium they endeavour to cast upon some by whose fault as they conceive we are fallen into them O! say they this is by reason of evil Magistrates and the ill management of Government and so they are censured and aspersed according to the apprehensions of each party O! saith one party if I had had the modelizing of the Government I would have put it in such a method as should have been against all exceptions if I had had the choice of the Magistrate I would have set up such as Christ himself when he comes would have approved of that should have been a nursing Father indeed to the Saints Thus like heedless Flyes some play with the light until they are dazled therewith to their ruine D◠Hall Med. 34. an other David c. Say a third The truth is in this time of light and knowledge I see no reason that there should be any set up to Lord it over Gods heritage c. but if any Rulers or Lords it should be over the world who cannot guide themselves By which it is too evident that to please any party had been highly to displease all others and indeed to ruine all and that the way to peace and settlement is a general submission and obedience on all hands And that it is a mercy that as the present Governour was established without us so that he carries it so indifferently without adhering to any party but impartially endeavouring to preserve all in a just freedome and protection for if the Government had been of such a Size then it had been too narrow and too short for the dimensions of such an Opinion and if proportionable to such then too broad and too long for a third and so it would never have fitted the mould of all Judgements the meanest of which would not have wanted both Scripture and Reason too in their conceits that their advice might take the precedency And so for the Magistrate himself who hath therefore found it his wisdome and we our safety that he rather as he was wont to say play the Constable to preserve the peace from the violence and rage of each perswasion which would willingly besides it have no other in the world Furthermore to me truly it seems altogether as irrational as un-Christian to judge of the constitution of Government or worth of the Administrator by some contrary effects But why shall we wonder at this the truth is as one well observed long ago Thucydides It ever was so where affairs succeed not to mens desires and humours though there want neither piety nor providence in the conduction yet with such as judge onely upon the events the way to calumny is always open and Envy in the likeness of Zeal to the publick good easily findeth credit for an accusation Thus as Cicero complained of the exorbitancy of the Romish State Salust in Conjurat Catil too like ours In the censure of the State we still do wander And make the carefull Magistrate the mark of slander What Age is this where honest men plac'd at the Helm A Sea of some foul mouth or pen shall overwhelm And call their diligence deceit their vertue vice Their watchfulness but lying in wait and bloud the price I may adde his Prayer O! let us pluck this evil seed out of our spirits And give to every noble deed the name it merits Lest we seem faln if this endures into those times To love disease and brook the cures worse then the crimes Such detractors are like unto Flyes that ever swarm to the galled part and sit feeding on that worst piece of flesh Or like another sort of them that are always raking in dung until they are coloured by it It is truly an envious self-love and inhumane cruelty that causeth this ill disposition in the mean time this onely they have gained it must needs be a filthy creature that feeds on nothing but corruption and too much like the Devil to seek out still matter for accusation Alas how are ye able to pray Forgive us our debts as we forgive our debtors when your selves debtors in a large arrear to Powers in your true subjection according to Rom. 13.7 8. cannot forgive your Creditor Neither are you besides a little deceived who think that by blaming others you exempt your selves from the guilt of these calamities However suppose this would make you guiltless yet the complaints of such a kind are no Balsome or mollifying Oyntment to heal these putrifying Sores in any they are like a corrosive Plaister to make them worse in all for this ripping up of matters past or accidentally now happening if true to represent evils suffered on the one side and injuries done on the other is the very method to foment bitterness hatred wrath clamour and evil-speaking which the Apostle Ephes 4.31 commands at all times to be put away from us but should then do chiefly when we are about a way to cure distempers or profess our selves to be able to do it for this way is so far from reclaiming any that it tends rather not onely to dishearten in all good endeavours We are made saith Nazianzene a scorn to wicked men in their Markets their Feasts their Plays in all their meetings The most vile people jeer us and all this for warring and contending one with another Naz. Apologet. Orat. 1. Dr. Richardson in locum but also to increase our divisions by publishing them in Gath with more severity against the person then true desire of reforming the evils raking up old matters of dissatisfaction upon that account which by all true Christians were long ago buried in oblivion The wise man saith He that covereth a transgression seeketh love but he that repeateth a matter or raketh into frailties separateth very friends I shall humbly beg of such to retire a little into themselves you quarrel now my friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Proverb Let us begin at home there every wise mans care should first be seen with the surmizes and appearances of faults in the Magistrate and the seeming compliances of such as cannot speak at your rate act as you do nor conscionably follow your steps in the heights of invectives against Authority The motions of Divine Providence are so dark so deep so various that the wisest and best souls among us cannot tell what conclusions to make nor to what appointments to affix
this World may be set up and the Kingdome of Christ too Herod indeed upon this account persecuted Christ because he heard a King of the Jews was born but it was without cause Jesus Christ did not come to take the Kingdome of Herod away from him and therefore it was the great wickedness of the Kings of the Earth Psal 2. to conspire against Christ who did not envy them or their Kingdome but they may live and be the Kings of the Earth still and yet the Kingdome of Jesus Christ may prosper It doth not intrench upon any Civil Liberty of men Therefore I say again It is a very great mistake of such as imagine when the one rises the other needs must fall or that the one must swallow up the other or at least that the Saints having the one must needs therefore possess the other It doth not any way take away subjection to Civil Power on Earth but rather make its Subjects more conformable thereto And therefore this Opinion is of evil tendency and I fear much the cause from whence your present bustles take their rise and gives the Powers too much cause at this day which was carefully prevented by Christ and his Disciples Orig. tract 21. in Mat. also as the Scriptures clearly shew to be jealous of you upon this account imagining your principles to be concentrick with a Of the like see Joseph Antiq. l. 20. c. 2. l. 18. c. 1. l. 17. c. 12. Theudas and his gang Act. 5 36. among the Jews b Sleidans Com. lib. 10. Knipperdoling c. among the Germans and c Stows Chron. of Rich. 2. Wat Tylar John a Straw c. among us No Christ nor the Subjects of his Kingdome do not intermeddle with the least Right of the Civil Authority As when God converts a Wife to be under the Kingdome of Christ he doth not take her off from subjection to her Husband but rather teacheth her more her Duty and Loyalty so doubtless those persons as are brought to obey Christ as their Spiritual Lord and King are so much the more faithfull and obedient Subjects to the Civil Jurisdiction and Authority placed over them And let the Powers be assured of this however some may carnally mistake their obedience To enter upon the particular Kingdomes and Dominions shall be given to the Saints and they shall reign with Christ for ever Ye have it promised Dan. 7.18 22 27. and cap. 2.44 c. They are called the * Cap. 7.27 Saints of the most High that is of the most high things because God hath chosen them out of this world that they should look up to the Heavens where all their hopes are The meaning of the words The Father giveth unto Christ Dominion and Power as Mediatour v. 14. in regard of both his natures and distinct from the essential power of the Divine nature Which argues not the constant visibility and outward flourishing estate of the Church on Earth but the duration of Christs Dominion in his Church in this world even in the midst of his Enemies Mat. 16.18 by the onely Power of God without force and humane Art The occasion of the words These promises are principally to the Jews that then were under hard Captivity dispersed under other Jurisdictions to comfort them that their misery should have an end at length by the restauration of Christ which the Prophet very prudently insinuates under the term Saints considering as well foes as friends were to have the viewing of his works but where he cometh to write in the Hebrew Tongue Huit in locum The ornament and pleasure of all Lands Zach. 14.3 4. 1 Cor. 15.24 he is then more plain calling them Tzebi cap. 8.9 and the holy people v. 24. This he doth that the comfort of the holy Jews be not concealed in their affliction nor yet the Pearls of such Divine Mysteries might be cast before the Chaldean Swine and also that his Church might be assured of rest and quietness which though they did not fully enjoy here as I can find no place in so many words to warrant viz. The Dominions of the Earth shall be given to the Saints The nearest to it is in Revel 11.15 which as to time and manner hath been generally mistaken See Dutch Annot. c. And we will not rake up the * Well resolved by Paraus in Apocal. cap. 28. f. 515. Opinion of the Chiliasts from Revel 20.4 to establish it yet they might have it in hope from the promise of truth and by the clear manifestations of Gods Spirit working in their hearts more eminent gifts and graces meant as I conceive v. 27. by these words Under the Heaven they might find the comfortable beginnings thereof here which shall be a sure pledge of the consummation of their Joys with Christ hereafter Remember the Saints must reign with Christ and that for ever which denotes a spiritual and eternal Kingdome But Brethren I would have you think that the blessed and glorious Prophecies and Promises in Scripture made to Gods people are as truly upon some other though more silent hearts as on yours and as much heighten their expectations with assured hopes of spiritual enlargements as to righteousness love peace truth in the inward man soul-sanctifying knowledge a clearer yet humble insight into the excellent mysteries treasures fountains of our Lord now sealed up in his sacred Writ or very darkly understood and more strength and grace to walk in conformity thereto These and many the like mercies are with faith and patience looked for in Gods own time to be graciously given in and that by such as you judge to be Sanballats and Tobiahs rather because out of faith Nehem. 6. Note Rom. 9.33 according to Isa 28.16 they take no unlawfull course for the accomplishment of their desires But as to the full extent of these and the like blessed Promises you seem to hint at upon your account or the time exactly of their fulfilling c. I doubt the best of us are much in the dark in And however we may with great confidence prosecute our designs in the imagination of their sounding agreeable to our sense yet in the mean time this others conclude from daily observation of our disorderly practises that we produce no fruits of Christs Kingdome Now therefore as to the coming of our blessed Lord give me leave freely as in his sight presence to impart my thoughts to you that seem to have it so much upon your hearts by your frequent mentions Ah! friends I confess you talk much of it but alas who among us shall dwell with everlasting burnings and who shall stand when he appeareth I am verily perswaded did we know what dross and stubble we are composed of had we a true sense of our conditions of our vileness and uncleanness and of its Majesty and purity we should be so far from flying out into those exorbitant passions and