called to preach and not to write But I must reverence you more than to suppose you so absurd Other men forbid you but less publick preaching and you reproach me for more publick Preaching that 's the difference How hard is it to know what Spirit we are of Did you think that you had been Patrons of idleness and Silencers of Ministers while you declaim so much against it Your pretence that you would have me preach more is feigned Are you sure that you preach ofter than I do When I perswaded Ministers heretofore to Catechize and instruct all their Parishes personally family by family you said it was more toil than was our duty and now you are against much Writing too and yet would be thought laborious Ministers And as to the number and length of my Writings it is my own labour that maketh them so and my own great trouble that the world cannot be sufficiently instructed and edified in fewer words But 1. Would not all your Sermons set together be as long And why is not much and long preaching blameable if long Writings be 2. Are not the works of Augustine and Chrysostome much longer Who yet hath reproached Aquinas or Suarez Calvin or Zanchy c. for the number and greatness of the Volumes they have written Why do you contradict your selveâ— by affecting great Libraries 3. When did I ever perswade any one of you to buy or read any Book of mine What harm will they do those that let them alone Or what harm can it do you for other men to read them Let them be to you as if they had never been written and it will be nothing to you how many they are And if all others take not you for their Tutors to choose for them the Books that they must read that is not my doing but their own If they err in taking themselves to be fitter Judges than you what tendeth most to their own Edification why do you not teach them better 4. Either it is Gods Truth or Error which I write If Error Why doth no one of you shew so much Charity as by Word or Writing to instruct me better nor evince it to my face but do all to others by backbiting If Truth What harm will it do If men had not leisure to read our Writings the Booksellers would silence us and save you the labour For none would Print them 5. But who can please all men Whilest a few of you cry out of too much what if twenty or an hundred for one be yet for more How shall I know whether you or they be the wiser and the better men Readers you see on what terms we must do the work of God Our slothful flesh is backward and weary of so much labour Malignant enemies of piety are against it all Some slothful brethren think it necessary to cloak their fleshly ease by vilifying the diligence of others Many Sects whom we oppose think it the interest of their cause which they call Gods cause to make all that 's said against them seem vain contemptible and odious which because they cannot do by Confutation they 'le do by backbiting and confident chat And one or two Reverend Brethren have by the wisdom described exactly Iames 3. 15 16. arrived at the liberty of backbiting and Magisterial sentencing the works of others which they confess they never read that their Reputation of being most Learned Orthodox Worthy Divines may keep the Chair at easier rates than the wasting of their flesh in unwearied labours to know the truth and communicate it to the world And some are angry who are forward to write that the Booksellers and Readers silence not others as well as them Object II. Your Writings differing from the common judgement have already caused offence to the godly Answ. 1. To the Godly that were of a contrary opinion only Sores that will not be healed use to be exasperated by the Medicine 2. It was none but healing Pacificatory Writings that have caused that offence 3. Have not those dissenters Writings more offended the Godly that were against them They have but one trick to honour their denyal which more dishonoureth it even by unsanctifying those that are not of their minds 4. If God bless me with opportunity and help I will offend such men much more by endeavouring further than ever I have done the quenching of that fire which they are still blowing up and detecting the folly and mischief of those Logomachies by which they militate against Love and Concord and enflame and tear the Church of God And let them know that I am about it But some Pastors as well as people have the weakness to think that all our Preachings and Writings must be brought under their dominion and to their barr by the bare saying that We offend the Godly that is those of their opinion which they falsly call by the name of scandal 5. But I think they will find little Controversie to offend them in this Book Object III. You should take more leisure and take other mens judgement of your Writings before you thrust them out so hastily Answ. 1. I have but a little while to live and therefore must work while it is day Time will not stay 2. I do shew them to those that I take to be most judicious and never refused any mans censure But it is not many that have leisure to do me so great a kindness But that I commit them not to the perusal of every Objector is a fault uncurable by one that never had an Amanuensis and hath but one Copy usually 3. And if I could do it how should I be sure that they would not differ as much among themselves as they do from me And my Writings would be like the Picture which the great Painter exposed to the censure of every passenger and made it ridiculous to all when he altered all that every one advised him to alter And to tell you the truth I was never yet blamed by one side as not sufficiently pleasing them but I was blamed also by the contrary side for coming so near them And I had not wit enough to know which party of the accusers was the wiser And therefore am resolved to study to please God and Conscience and to take man-pleasing when inconsistent for an impossible and unprofitable work and to cease from man whose breath is in his Nostrils whose thoughts all perish as he passeth off the Judicature of his Stage to the Judicature of God Object IV. Your Ecclesiastical Cases are dangerously reconciling tending to abate mens zeal against Error Answ. The world hath long enough escaped the danger of Peace and Reconciliation It had been well if they had as long escaped the danger of your Conceited-Orthodox strife which hath brought in confusion and all evil works I take it to be a Zeal effectively against Love and against Unity and against Christ which with the Preachers of extreams goeth under the name of
Unbelief is one of the Causes of them and the sinfullest Cause § 2. And that the Article of Remission of sin is to be Believed with application to our selves is certain The Article of Remission of sin to be believed applyingly But not with the application of Assurance Perswasion or Belief that we are already pardoned but with an applying Acceptance of an offered pardon and Consent to the Covenant which maketh it ours We believe that Christ hath purchased Remission of sin and made a Conditional Grant of it in his Gospel to all viz. if they will Repent and Believe in him or take him for their Saviour or become Penitent Christians And we consent to do so and to accept it on these terms And we believe that all are actually pardoned that thus consent § 3. By all this you may perceive that those troubled Christians which doubt not of the truth of the Word of God but only of their own sincerity and consequently of their Justification and Salvation do ignorantly complain that they have not faith or that they cannot believe For it is no act of unbelief at all for me to doubt whether my own heart be sincere This is my ignorance of my self but it is not any degree of unbelief For Gods Word doth no where say that I am sincere and therefore I may doubt of this without doubting of Gods Word at all And let all troubled Christians know that they have no more unbelief in them than they have doubting or unbelief of the truth of the Word of God Even that despair it self which hath none of this in it hath no unbelief in it iâ— there be any such I thought it needful thus far to tell you what unbelief is before I come to give you Directions against it And though the meer doubting of our own sincerity be no unbelief at all yet real unbelief of the very truth of the Holy Scriptures is so common and dangerous a sin and some degree of it is latent in the best that I think we can no way so much further the work of Grace as by destroying this The weakness of our faith in the truth of Scriptures and the remnant of our unbelief of it is the principal cause of all the languishings of our Love and Obedience and every Grace and to strengthen faith is to strengthen all What I have â—ullier written in my Saints Rest Part 2. and my Treatise against Infidelity I here suppose § 4. Direct 1. Consider well how much of Religion Nature it self teacheth and Reason without Direct 1. supernatural Revelation must needs confess as that there is another life which man was made for and that he is obliged to the fullest Love and Obedience to God and the rest before laid down 〈…〉 in the world are perpetual visible Evidences in my eyes of the truth of the Holy Scriptures 1 That there should be so Universal and implacable a hatred against the godly in the common sort â—f unrenewed men in all Agâ—â— and Nations of the Earâ—h when thâ—se men deserve so well of them and do them no wrong â—s a visible proof of Adams fall and he 〈◊〉 of a Saviour and a Sanctifier 2 That all those who are seriously Christians should be so far renewed and recovered from the common corruption as their heavenly â—inds and lives and their wonderful difference from other men sheweth this is a visible proof that Christianity is of God 3. That God doth â—o â—lainly shew a particular special Providence in the converting and confirming souls by differencing Grace and work on the soul as the sanctified feel doth shew that indeed the work is his 4. That God doth so plainly grant many of his Servants prayers by special Providences doth prove his owning them and his 〈◊〉 5. That God suffereth his Servants in all times and places ordinarily to suffer so much for his Love and Service from the world and flâ—sh dâ—â—h shew that there is a Judgement and Rewards and Punishments hereafter Or else our highest duty would be our greatest losâ— and thâ—n how should his Government of men be just 6. That the Renewed Nature which maketh men better and therefore is of God doth wholly look at the life to come and lead us to â—t and live upon it this sheweth that such a life there is or else this would be delusory and vain and Goodness it self would be a deceit 7. When it is undenyable that de facto esse the world is not Governed without the Hopes and Fears of another life almost all Nations among the Heathens believing iâ— and shewing by their very worshipping their dead Heroes as Gods that they believed that their soulâ— did live and even the wicked generally being restrained by those hopes and fears in themselves And also that de posse it is not pâ—â—â—â—ible the world should be governed agreeably to mans rational nature without the hopes and fears of another life But men would be wâ—â—se than Beasts and all Villanies would be the allowed practice of the world As every man may feel in himself what he were like to be and do if he had no such restraint And there being no Doctrine or Life comparable to Christianity in their tendency to the life to come All these are visible staâ—ding evidences assisted so much by common sense and reason and still apparent to all that they leave Infidelity without excuse and are ever at hand to help our faith and resist temptations to unbelief 8. And if the world had not had a Beginning according to the Scriptures 1. We should have found Monuments of Antiquity above sâ—x thousand years old 2. Arts and Sciences would have come to more perfection and Printing Guns c. not have been of so late invention 3. And so much of America and other parts of the world would not have been yet uninhabited unplanted or undiscovered Of Aâ—heâ—sm I have spoken before in the Introduction and Nature so clearly revealeth a God that I take it as almost needless to say much of it to sober men in the Introduction And then observe how congruously the doctrine of Christ comes in to help where Nature is at a loss and how exactly it suits with Natural Truths and how clearly it explaineth them and fully containeth so much of them as are necessary to salvation and how suitable and proper a means it is to attain their Ends and how great a testimony the Doctrines of Nature and Grace do give unto each other § 5. Direct 2. Consider that mans End being in the life to come and God being the righteous and Direct 2. merciful Governour of man in order to that End it must needs be that God will give him sufficient means to know his will in order to that end And that the clearest fullest means must needs demonstrate most of the Government and Mercy of God § 6. Direct 3. Consider what full and sad experience the world hath of its pravity and great
say you are hypocrites and do it for applause If you do it secretly that no one know of it they will say you are covetous and have no good works and though you make a greater profession of Religion you do no good and others shall be censured so also for your sakes If you be pleasant and merry they will censure you as light and vain If you be more grave and sad they will say you are melancholly or discontent In a word whatever you do be sure by some it will be condemned and do or not do speak or be silent you shall certainly displease and never escape the censures of the world § 50. 15. There is among men so great a contâ—ariety of judgements and dispositions and interests that they will never agree among themselves and if you please one the rest will be thereby displeased When the Diviâ—eâ— of Hieldesoâ—â—ge appointed Pâ—tisâ—us to wâ—ite his Irâ—â—icoâ— his very writing for Peace and to perswade the Reformed from Apologies and Disâ—utes did give occasion of renewed â—â—â—â—s to the Saâ—ons and Swedish Divines to tell men that they could have no peace with uâ— Scâ—lâ—et â—â—â—â—iâ— p. 46. He that you please is an enemy to another and therefore you displease his enemy by pleasing him Sometime State-differences divide Kingdoms into parties and one party will be displeased with you if you be of the other and both if you are neuters or dislike them both and each party think their cause will justifie any accusations they can charge you with or odious titles they can give you if not any sufferings they can bring upon you Church-differences and Sects have been found in all ages And you cannot be of the opinion of every party When the world aboundeth with such variety of conceits you cannot be of all at once And if you be of one party you must displease the rest If you are of one side in controverted opinions the other side accounteth you erroneous And how far will the supposed interest of their cause and party carry them One half of the Christian world at this day condemneth the other half as Schismatical at least the other half doing the like for them And can you be Papisâ—s and Protestants and Greeks and every thing If not you must displease as many as you please Yea more if mutable men shall change never so oft they will expect that you change as fast as they and whatever their contrary interests require you must follow them in One year you must swear and another you must unswear all again whatever cause or action they engage in be it never so devillish you must approve of it and countenance it and all that they do you must say is well done In a word you must teach your tongue to say or swear any thing and you must sâ—ll your innocency and hire out your consciences wholly to their service or you cannot please them Michaiah must say with the rest of the Prophets Go and prosper or else he will be hated as not prophesying good of Ahab but evil 1 Kings 22. 8. And how can you serve all interests at once It seems the providence of God hath as of purpose wheeled about the affairs of the world to try and shame man-pleasers and temporizers in the sight of the Sun It is evident then that if you will please all you must at once both speak and be silent and verifie contradictions and be in many places at once and be of all mens minds and for all mens wayes For my part I mean to see the world a little better agreed among themselves before I will make it my ambition to please them If you can reconcile all their opinions and interests and complexions and dispositions and make them all of One Mind and Will then hope to please them § 51. 16. If you excell in any one Virtue or Duty even that shall not excuse you from the contrary defamation so unreasonable are malicious men Nothing in the world can secure you from censorious slanderous tongues The perfect holiness of Jesus Christ could not secure him from being called Theâ— that saw Stâ—â—â—â—â—s face as it had been the face of an Angel and heard him tell them that he saw Heaven opâ—ned yet stored him â—o death as a Blaâ—pheamer Acts 6. 15. 7. 55 56 57 58 59 60. a gluttonous person and a wine-bibber and a friend of publicans and sinners His wonderful contempt of worldly dignities and honours and his subjection to Caesar could not secure him from being slandered and crucified as Caesars enemy The great piety of the antient Christians excused them not from the vulgar calumny that they met together for filthiness in the dark nor from the cry of the rabble Tolâ—ite impios away with the ungodly because they were against the worshipping of Idols I have known those that have given all that ever they had to the poor except their food and necessaries and yet though it was to a considerable value have been reproached as unmerciful by those that had not what they expected Many a one hath been defamed with scandalous rumours of uncleanness that have lived in untainted chastity all their lives The most â—minent Saints have been defamed as guilty of the most horrid crimes which never entered into their thoughts The principal thing that ever I bent my Studies and care about hath been the reconciling Unity and peace of Christians and against unpeaceableness uncharitableness turbulency and division And yet some have been found whose interest and malice hath commanded them to charge me with that very sin which I have spent my dayes my zeal and study against How oft have contrary factions charged me with perfectly contrary accusations I can scarce remember the thing that I can do in all the world that some will not be offended at Nor the duty so great and Sâ—crateâ— primus de vite raâ—â—â—â—ne diâ—seâ—uit ac primus Phâ—â—osophorum damnatus moritur â—â—â—â—râ—ius iâ— Socâ—at p. 9â— Mulâ—a priuâ— de immortalitate animarum ac prâ—râ—â—ara dâ—â—â—â—eâ—tus Ibid. clear that some will not call my sin Nor the self-denyal so great to the hazard of my life which hath not been called self-seeking or something clean contrary to what it was indeed Instead therefore of serving and pleasing this malicious unrighteous world I contemn their blind and unjust censurès and appeal to the most righteous God § 52. 17. If you have a design for a name of honour when you are dead consider what power a prevailing faction may have to corrupt the History of your life and represent you to posterity perfectly contrary to what you are and how impossible it is for posterity to know whose History is the product of malicious sâ—â—meless lies and whose is the narrative of impartial truth What contrary Histories are there of particular persons and actions written by men of the â—ame Religion as of Pope Gregory the seventh and the Emperours that contended
alloweth and requireth him to make the exercises of his mind on things sublime and holy and the affecting of his heart with them to be his principal business which taketh up the most of his time And we call that an Active obediential life when a mans state and calling requireth him to spend the chief part of his time in some external labour or vocation tending to the good of our selves and others As Artificers Tradesmen Husbandmen Labourers Physicions Lawyers Pastors and Preachers of the Gospel Soldiers and Magistrates all live an Active life which should be a life of Obedience to God Though among these some have much more time for contemplation than others And some few there are that are exempt from both these and are called to live a Passive obediential life that is such a life in which their obedient bearing of the Cross and patient suffering and submission to the chastising or trying will of God is the most eminent and principal service they can do him above Contemplation or Action § 2. Quest. 2. Must every man do his best to â—ast off all worldly and external labours and to retire Quest. 2. himself to a contemplative life as the most excellent Answ. No No man should do so without a special necessity or call For there are general precepts Gal. 6. 10. 2 Thess. 3. on all that are able that we live to the benefit of others and prefer the common good and as we have opportunity do good to all men and love our neighbours as our selves and do as we would be done by which will put us upon much action and that we labour before we eat And for a man unnecessarily to cast off all the service of his life in which he may be profitable to others is a burying or hiding his Masters talents and a neglect of charity and a sinning greatly against the Law of Love As we have Bodies so they must have their work as well as our souls § 3. Quest. 3. Is a life of Contemplation then lawful to any man and to whom Quest. 3. Answ. It is lawful and a duâ—y and a great mercy to some to live almost wholly yea all together Who are called to a contemplative life in contemplation and prayer and such holy exercises And that in these cases following 1. In case that Age hath disabled a man to be serviceable to others by an active life and when a man hath already spent his dayes and strength in doing all the good he can and being now disabled hath special reason to improve the rest of his decrepite age in more than ordinary preparations for his death and in holy communion with God 2. So also when we are disabled by sickness 3. And when imprisonment restraineth us from an active life or profitting others 4. And when persecution forceth Christians to retire into solitudes and Desarts to reserve themselves for better times and places or when prudence telleth them that their prayers in solitude may do more good than at that time their Martyrdom were like to do 5. When a Student is preparing himself for the Ministry or other active life â—o which a contemplative life is the way 6. When poverty or Wars or the rage of enemies disableth a man from all publick converse and driveth him into solitude by unavoidable necessity 7. When the number of those that are fit for action is so sufficient and the parts of the person are so insufficient and so the need and use of them in an active life so small that all things considered holy impartial prudence telleth him that the good which he could do to others by an active life is not like to countervail the losses which he should himself receive and the good which his very example of a holy and heavenly life might do and his occasional counsels and precepts and resolutions to those who come to him for advice being drawn by the estimation of his holy life in this case it is lawful to give up ones self to a contâ—mplâ—tiâ—â— life For that which maketh most to his own good and to others is past doubt lawful and a duâ—y Anna departed not from the Temple but served God with â—â—sting and prayer night and day Luke 2. 36 37. Whether the meaning be that she strictly kept the hours of prayer in the Temple and the fasting twice a Week or frequently or whether she took up her habitation in the houses of some of the Officers of the Temple devoting her self to the service of the Temple it is plain that either way she did something besides praying and fasting Even as the Widows under the Gospel who were also to continue in prayer and supplication night and day 1 Tim. 5. 5. and yet were employed in the service of the Church in over-seeing the younger and â—eaching them to be sober c. Tit. 2. 4. which is an active life But however Anna's practice be expounded if this much that I have granted would please the Monasticks we would not dâ—â—â—â—r with them § 4. Quest. 4. How far are those in an active life to use Contemplation Quâ—â—â—â— 4. Answ. With very great difference 1. According to the difference of their Callings in the world and the Offices in which they are ordinarily to serve God 2. And according to the difference of their Abilities and fitness for Contemplation or for Action 3. According to the difference of their particular opportunities 4. According to the difference of the necessities of others which may require their help 5. And of their own necessities of Action or Contemplation Which I shall more particularly determine in certain Rules § 5. 1. Every Christian must use so much contemplation as is necessary to the Loving of God Rule 1. above all and to the worshipping of him in Spirit and in truth and to a heavenly mind and conversation and to his due preparation for death and judgement and to the refâ—rring all his common works to the glory and pleasing of God that Holiness to the Lord may be written upon all and all that he hath may be sanctified or devoted with himself to God § 6. 2. The calling of a Minister of the Gospel is so perfectly mixt of contemplation and Rule 2. action that though Action denominate it as being the End and Chief yet he must be excellent in both If they be not excellent in contemplation they will not be meet to stand so much nearer to God than the people do and to sanctifie him when they draw near him and glorifie him before all the people nor will they be fit for the opening of the heavenly mysteries and working that on the peoples hearts which never was on their own And if they be not Excellent in an Active life they will betray the peoples souls and never go through that painful diligence and preaching in season and out of season publickly and from house to house day and night with tears which Paul
your selves or others what you are is to know what your pleasures are or at least what you choose and desire for your pleasure If the Body rule the Soul you are bruitish and shall be destroyed If the Soul rule the Body you live according to true humane nature and the ends of your creation If the Pleasures of the Body are the predominant pleasures which you are most addicted to then the Body ruleth the Soul and you shall perish as Traytors to God that debase his Image and turn man into Beast Rom. 8. 13. If the Pleasure of the Soul be your most predominant pleasure which you are most addicted to though you attain as yet but little of it then the Soul doth Rule the Body and you live like men And this cannot well be till Faith shew the Soul those higher Pleasures in God and everlasting Glory which may carry it above all fleshly pleasures By all this set together you may easily perceive that the way of the Devil to corrupt and damn men is to keep them from faith that they may have no Heavenly Spiritual pleasure and to strengthen sensuality and give them their fill of fleshly pleasures to imprison their minds that they may ascend no higher And that the way to sanctifie and save men is to help them by faith to Heavenly pleasure and to abate and keep under that fleshly pleasure that would draw down their minds And by this you may see how to understand the doctrine of mortification and taming the body and abstaining from the pleasures of the flesh And you may now understand what personal mischief Lust doth to the soul. § 12. 10. Your own experience and consciences will tell you that if it be not exceedingly moderated it unfitteth you for every holy duty You are unfit to meditate on God or to pray to him or to receive his word or sacrament And therefore nature teacheth those that meddle with holy things to be more continent than others which Scripture also secondeth 1 Sam. 21. 4 5. Such sensual Rev. 14. 4. things and sacred things do not well agree too near § 13. 11. And as by all this you see sufficient cause why God should make stricter Laws for the bridling of Lust than fleshly lustful persons like so when his Laws are broken by the unclean it is a sin that Conscience till it be quite debauched doth deeply accuse the guilty for and beareth a very clear testimony against O the unquietness the horror the despair that I have known many persons Saith Chrysostom The Adulterer even before damnation is most miserable still in fear trembling at a shadow fearing them that know and them that know not always in pain even in the dark in even for the sin of self-pollution that never proceeded to fornication And how many adulterers and fornicators have we known that have lived and died in despair and some of them hang'd themselves Conscience will condemn this sin with a heavy condemnation till custom or infidelity have utterly seared it § 14. 12. And it is also very observable that when men have once mastered conscience in this point and reconciled it to this sin of fornication it 's an hundred to one that they are utterly hardned 1 Tim. 6 9. Hâ—râ—sâ—d lusts whâ— hâ—d own men in destruction and perâ—â—tion in all abhomination and scarce make conscience of any other villany whatsoever If once fornication go for nothing or a small matter with them usually all other sin is with them of the same account If they have but an equal temptation to it lying and swearing and perjury and theft yea and murder and treason would seem small too I never knew any one of these but he was reconcileable and prepared for any villany that the Devil set him upon And if I know such a man I would no more trust him than I would trust a man that wants nothing but Interest and Opportunity to commit any heynous sin that you can name Though I confess I have known divers of the former sort that have committed this sin under horror and despair that have retained some good in other points and have When an Adulterer asked Thales whether he should make al Vow against his sin he answered him Adultery is as bad as pâ—rjury If thou dare be an adulterer thou darest forswear thy self Laert. Herod durst behead Iohâ— that durst be incestuous been recovered yea of this later sort that have reconciled their Consciences to fornication I never knew one that was recovered or that retained any thing of Conscience or honesty but so much of the shew of it as their Pride and worldly interest commanded them and they were malignant enemies of goodness in others and lived according to the unclean spirit which possessed them They are terrible words Prov. 2. 18 19. For her house inclineth unto death and her paths unto the dead None that go unto her return again neither take they hold on the paths of life Age keepeth them from actual filthiness and lust and so may Hell for there is no fornication but they retain their debauched seared Consciences § 15. 13. And it is the greater sin because it is not committed alone but the Devil taketh them by couples Lust enflameth lust And the fewel set together makes the greatest flame Thou art guilty of the sin of thy wretched companion as well as of thine own § 16. 14. Lastly the miserable effects of it and the punishments that in this life have attended it do Jud. 19. 20 The tribe of Benjamin was almost cut off upon the occasion of an Adultery or rape See Num. 25 8. Gen. 12. 17. 2 Sam 12. 10. Luk 3. 19. 1 Cor. 5. 1. Joh. 8. 2. Aid Aeliaâ— sol 47. tell us how God accounteth of the sin It hath ruined persons families and Kingdoms And God hath born his testimony against it by many signal judgements which all Histories almost acquaint you with As there is scarce any sin that the New-testament more frequently and bitterly condemneth as you may see in Pauls Epistles 2 Pet. 2. Iud c. so there are not many that Gods providence more frequently pursueth with shame and misery on earth And in the latter end of the world God hath added one concomitant plague not known before called commonly the Lues Venerea the Venereous Pox so that many of the most bruitish sort go about stigmatized with a mark of Gods vengeance the prognostick or warning of a heavier vengeance And there is none of them all that by great Repentance be not made new creatures but leave an infamous name and memory when they are dead if their sin was publickly known Let them be never so great and never so gallant victorious successful liberal and flattered or applauded while they lived God ordereth it so that Truth shall ordinarily prevail with the Historians that write of them when they are dead and with all sober men their names rot and stink as
therefore you must go further A Souldier taken by the enemy may tell the truth when he is asked in things that will do no harm to his King and Country but he must conceal the rest which would advantage the enemy against them § 8. Quest. 4. Is it alwayes a sin to speak a Logical falshood that is to speak disagreeably to the thing which I speak of Answ. Not alwayes For you may sometimes believe an untruth without sin Quest. 4. For you are to believe things according to their evidence and appearance Therefore if the deceit be unavoidably caused by a false appearance or evidence without any fault of yours it is not then your fault to be mistaken But then your expressions must signifie no more certainty than you have nor no more confidence than the evidence will warrant When you say such a thing is so the meaning must be but I am perswaded it is so For if you say I am certain it is so when you are not certain you offend § 9. Quest. 5. Is it alwayes a sin to speak falsly or disagreeably to the matter when I know it to be Quest. 5. false that is Is it alwayes a sin to speak contrary to my judgement or mind Answ. Yes for God hath forbidden it and that upon great and weighty Reasons as you shall hear anon § 10. Quest. 6. Is it a sin when I speak not a known untruth nor contrary to my opinion nor with Quest. 6. a purpose to deceive Answ. Yes it is oft a sin when there is none of this For if it be your Duty to know what you say and to deliberate before you speak and your duty to be acquainted with the truth or falshood which you are ignorant of and your duty to take heed that you deceive not another negligently and yet you neglect all these duties and by a culpable ignorance and negligence deceive both your selves and others then this is a sin as well as if you knowingly deceived them § 11. Quest. 7. But though it be a sin it remaineth doubtful whether it be a lye Answ. This is Quest. 7. but liss de nomine a Controversie about the Name and not the Thing As long as we are agreed that is a sin against God and to be avoided whether you call it a Lye or by another name is no great matter But I think it is to be called a Lye Though I know that most definers follow Cicero and say that a Lye is A falshood spoken with a purpose to deceive yet I think that where the Will is culpably neglective of not deceiving an untruth so negligently uttered deserveth the name of a Lye § 12. Quest. 8. Must my words to free them from falshood be alwayes true in the proper literal Quest. 8. sense Answ. No Augustin's determination in this case is clear truth Quod figurate dicitur non est mendacium i. e. eo nomine To speak Ironically Metonymically Metaphorically c. is not therefore to lye For the truth of words lying in that aptitude to express the thing and mind which is suited to the intellect of the hearers they are True words that thus express them whether properly or figuratively But if the words be used figuratively contrary to the hearers and the common sense of them with a purpose to deceive then they are a lye not withstanding you pretend a Figure to verifie them § 13. Quest. 9. Must my words be used by me in the common sense or in the hearers sense Answ. No Quest. 9. doubt but so far as you intend to inform the hearer you are to speak to him in his own sense If he have a peculiar sense of some word differing from the common sense and this be known to you you must speak in his peculiar sense But if it be in a case that you are bound to conceal from him the question is much harder Some think it an untruth and sinful to speak to him in words which you know he will use to his own deceit Others think that you are not bound to fit your selves to his infirmity and speak in his dialect contrary to common sense And that it is not your fault that he misunderstandeth you though you foresee it where it will not profit him to understand you nor your selves are obliged to make him understand you but the contrary The next will open this § 14. Quest. 10. Is it lawful by speech to deceive another yea and to intend it Supposing it be by Quest. 10. truth Answ. It is not a sin in all cases to contribute towards another mans error or mistake For Acts 23. 6 7 8 9. Licitum est aliquando salva veritate illa verba proferre ex quibus probabiliter novimus auditores aliquid conclusuâ—os falsi Hoc enâ—m non est mentiri vel falsum testaâ—i sed tantum occasionem alteri praebere errandi non ad peccatum committendum sed potius vitandum Ames Cas. Conse l. 5. c. 53. See Luke 24. 28. John 7. 8 10. 1. There are many cases in which it is no sin in him to mistake nor any hurt to him Therefore to contribute to that which is neither sin or hurt is of it self no sin yea there are some cases in which an error though not as such may be a duty As to think charitably and well of an hypocrite as long as he seemeth to be sincere Here if by charitable reports I contribute to his mistake it seemeth to be but my duty For as he is bound to believe so I am bound to report the best while it is probable 2. There are many cases in which a mans ignorance or mistake may be his very great benefit His life or estate may lye upon it and I may know that if he understood such or such a thing he would make use of it to his ruine 3. There are many cases in which a mans innocent error is necessary to the safety of others or of the Commonwealth 4. It is lawful in such cases to deceive such men by Actions as an Enemy by Military Stratagems or a Traytor by signs which he will mistake And words of truth which we fore-know he will mistake not by our fault but by his own do seem to be less questionable than actions which have a proper tendency to deceive 5. God himself hath written and spoken those words which he fore-knew that wicked men would mistake and deceive themselves by and he hath done those works and giveth those mercies which he knoweth they will turn to a snare against themselves And his Dominion or Prerogative cannot here be pleaded to excuse it if it were unholy And in this sense as to Permitting and Occasioning it is said Ezek. 14. 9. And if the Prophet be deceived I the Lord have deceived that Prophet Yet must we not think with Plato that it is lawful to lye to an enemy to deceive him For 1. All deceit that is against
to honour the names of Peter and Paul and Stephen and Iohn of Augustin Hierom Chrysostom and other such saints of God And yet wilt thou make a scorn of those that strive to imitate them Search and see if any of these men did after their conversion live in luxury carding dicing prophaneness and if any of them was against a Holy life against much Praying Hearing Reading the Scriptures meditating exact obedience to God then let not the shame be thine but mine He that is most unlike them let him have the scorn § 25. 19. Thou deridest men for Repenting of their former sins and for accepting that mercy which Christ hath purchased and God hath offered them and sent his messengers to intreat them to accept Can they Repent of their former ungodliness and not turn from it and amend If thou knewest what they know thou wouldst repent thy self and not deride men for repenting If thou knewest the gift of God thou wouldst beg it and gladly accept of it thy self and not deride them that accept it § 26. 20. Thou scornest men for keeping that Covenant which thou also madest with God in thy Baptism thy self At the same time thou speakest against the Anabaptists that will not have their children baptised and deridest those that keep their Covenant which in baptism they made What a monster of contradictions is an ungodly Hypocrite Didst thou not in Baptism renounce the flesh the world and the Devil and give up thy self in Covenant to God the Father Son and Holy-Ghost And dost thou not yet know what thou didst But scorn them that perform it What is it to be given up to God in Baptism but to take him for thy God thy Saviour and Sanctifier whom thou must Love and seek and obey in Holiness with all thy Heart and Soul and Might He is a Covenant-breaker indeed that hates the keeping of it I have hitherto been shewing thee what it is that thou opposest and deridest I shall now tell thee further what thou dost in shewing thee the Aggravations of thy sin and its importance § 27. 2. Consider in all this what an open enemy thou art to God and an open Souldier for the Devil What canst thou do more against God and do thy worst than make a scorn of all his work and sâ—â—vants He feareth not thy power or rage thou canst not hurt him How many millions of such woâ—ms as thou can he tread to Hell or destroy in a moment It is in his servants and service that he is honoured or opposed here and that mortals shew their Love or hatred to him And how canst thou devise if thou wouldst do thy worst to serve the Devil more notoriously than by opposing and deriding the service of God If such be not Satans Servants he hath none § 28. 3. Consider what a terrible badge of misery thou carriest about thee thou bearest the mark of Satan Death and Hell in thy forehead as it were If there were any doubt whether a Swearer or drunkard or Fornicator may be in a state of Grace yet it is past all doubt that a Scorner of Godliness is not It were strange indeed for that man to be Holy that derideth Holiness There is scarce any sort of men in the world that are more undoubtedly in a state of damnation than thou art It is dark to us what God will do with Infidels and Heathens that never had the means of salvation But what he will do with all the unbelieving and ungodly that have had the means we know past doubt much more what he will do with those that are not only void of Holiness but deride it I deny not but yet if thou be converted thou maist be saved And O that God would give the repentance to the acknowledging of the truth that thou mightest escape out of the Devils snares who leads thee captive at his will 2 Tim. 2. 25. 26. It is written of Basil that by his prayers he caused the Devil to give back a writing by which a wretched man had sold his soul to him that he might enjoy his Masters daughter and that the man repented and was delivered If thou maist be so recovered it will be a happy day for thee But till then it is as sure as the Scripture is sure that thou art a miserable creature and an undone â—â—â—â—iâ—â—us Arriaâ—â—â—â—um Episâ—â—â—â—uâ— Hâ—â—nâ—riâ—â—m Râ—gâ—m pâ—rsâ—â—sit non pâ—sâ—â— pacaâ—um atque longaevum obtinere regnum nisi nomen perderet innocentum Qui tamen Dei judicio post non mulâ—os dâ—es turpâ—ssâ—ma moâ—te prâ—ventus scateâ—s vermibus expiravit Victor Vâ—ic p. 369. man if thou die in that condition that thou art in O with what fear shouldst thou rise and lie down if thou hadst thy wiâ—s about thee lest thou shouldst die before thou art converted § 29. 4. To scorn at Holiness is a defiance of grace as if thou didst renounce Gods mercy Thou dost thy worst to drive away all hope and make thy case uncurable and desperate For if ever thou be saved it must be by this gâ—â—ce and Holy life which thou deridest And is scorning grace the way to get it And is it likely that the Holy-Ghost will come and dwell in the man that scorneth his sanctifying works § 30. 5. To scorn at Godliness is a daring of God to give over his patience and presently to execute his vengeance on thee Canst thou wonder if he should make thee a monument of his Justice and set thee up for all others to take warning by Who is fitter for this than the scornful opposers of his grace and service Hasten not vengeance man it will come time enough Will a worm defie the God of Heaven § 31. 6. How little dost thou understand of all that thou opposest Didst thou ever try a holy life If thou hadst thou wouldst not speak against it If thou hadst not art thou not ashamed to speak evil of that which thou dost not understand It is a thing that none can througly know without experience Try it a while and then speak thy mind § 32. 7. Didst thou ever consider how many judgements are against thee and whom thou dost contradict and scorn 1. If thou scorn at serious Godliness at Preaching hearing reading Praying Meditating and strict avoiding sin thou contradictest God himself for none in all the world is so Holy or so much for Holiness as he And therefore ultimately it is him that all thy malice is against even God the Father and the Redeemer and the Sanctifier 2. Thou settest thy self against all the evidence of Scripture 3. And against all the works of God For all conspire to call the world to Holiness and strict obedience to God 4. And thou contradictest all the Prophets and Apostles and all the ancient Fathers of the Church and all the Martyrs and Saints of God that ever were in the world and all the learned faithful Ministers and Pastors of the Church that are
genuine 1. There is a zeal and activity meerly Natural which is the effect of an active temperature of body 2. There is an affected zeal which is hypocritical about things that are good when men speak and make an outward stir as if they were truly zealous when it is not so 3. There is a selfish zeal when a proud and selfish person is fervent in any matter that concerneth himself for his own opinions his own honour his own estate or friends or interest or any thing that is his own 4. There is a partial factioâ—s zeal when errour or pride or worldliness hath engaged men in a party and they think it is their duty or interest at least to side with the Sect or Faction which they have chosen they will be zealous for all the Mat. 23. 15. Opinions and wayes of their espoused Party 5. There is a superstitious Childish carnal zeal for small indifferent inconsiderable things Like that of the Pharisees and all such hypocrites for their Washings and Fastings and other ceremonious Observances 6. There is an envious malicious zeal against those that have the precedency and cross your desires or cloud your honour in the World or that contradict you in your conceits and ways such is that at large described Iam. 3. 7. There is a pievish contentious wrangling zeal that is assaulting every man who is not squared just to your conceits 8. There is a malignant zeal against the Cause and Servants of the Lord which carryeth men to persecute them See that you take not any of these or any such like for holy zeal § 3. If you should so mistake these mischiefs would ensue 1. Sinful zeal doth make men The mischiefs of false zeal doubly sinful As holy zeal is the fervency of our grace so sinful zeal is the intention and fervency of sin 2. It is an honouring of sin and Satan as if sin were a work and Satan a Master worthy to be fervently and diligently followed 3. It is the most effectual violent way of sinning making men do much evil in a little time and making them more mischievous and hurtful to others than other sinners are 4. It blindeth the judgement and maketh men take truth for falshood and good for evil and disableth Reason to do its office 5. It is the violent resister of all Gods means and teacheth men to rage against the truth that should convince them It stops mens ears and turns away their hearts from the Counsel which would do them good 6. It is the most furious and bloody persecutor of the Saints and Church of Jesus Christ It made Paul once exceeding mad against them Act. 26. 10 11. and shut them up in Prison and punish them in the Synagogues See Jam. 3. and câ—mpel them to blaspheam and persecute them even unto strange Cities and vote for their death Thus concerning zeal he persecuted the Church Phil. 4. 6. 7. It is the turbulent disquieter of all Societies A destroyer of Love a breeder and fomenter of contention and an enemy to order peace and quietness 8. It highly dishonoureth God by presuming to put his name to sin and errour and Rom. 10. 2. Act. 21. 20 22. to entitle him to all the wickedness it doth Such zealous sinners commit their sin as in the Name of God and fight against him ignorantly by his own pretended or abused authority 9. It is an impenitent way of sinning The zealous sinner justifieth his sin and pleadeth reason or Scripture for it and thinketh that he doth well yea that he is serving God when he is murdering his Servants Ioh. 16. 2. 10. It is a multiplying sin and maketh men exceeding desirous to have all others of the sinners mind The zealous sinner doth make as many sin with him as he can Yea if it be but a zeal for small and useless things or about small Controversies or Opinions in Religion 1. It sheweth a mind that 's lâ—mentably strange to the tenour of the Gospel and the mind of Christ and the practice of the great substantial things 2. It destroyeth Charity and peace and breedeth censuring and abusing others 3. It dishonoureth holy zeal by accident making the prophane think that all zeal is no better than the foolish passion of deceived men 4. And it disableth the persons that have it to do good even when they are zealous for holy truth and duty the people will think it is but of the same nature with their erroneous zeal and so will disregard them § 4. The signs of holy zeal are these 1. It is guided by a right Judgement It is a zeal for The signs of holy zeal Truth and Good and not for falshood and Evil Rom. 10. 2. 2. It is for God and his Church or cause and not only for our selves It consisteth with meekness and self-denyal and patience as to our own concernments and causeth us to prefer the interest of God before our own Numb 12. 3. Exod. 32. 19. Gal. 4. 12. Act. 13. 9 12. 3. It is always more careful of the substance than the circumstances It preferreth great things before small It contendeth not for small Controversies to Mat. 23. 22 23. Tit. 2. 14. the loss or wrong of greater truths It extendeth to every known truth and duty but in due proportion being hottest in the greatest things and coolest in the least It maketh men rather zealous of good works than of their controverted Opinions 4. Holy Zeal is alway charitable It is not cruel 2 Pet. 2. 7 8. â—â—â—â—k 9. 4. 1 Cor. 5. and bloody nor of a hurting disposition Luk. 9. 55. but is tender and merciful and maketh men burn with a desire to win and save mens souls rather than to hurt their bodies 1 Cor. 13. Zeal against the sin is conjunct with Love and pity to the sinner 2 Cor. 12. 21. 5. Yet it excludeth that foolish pity which cherisheth the sin Rev. 2. 2. 1 King 15. 13. 6. True zeal is tender of the Churches Unity and Peace It is not a dividing tearing zeal It is first pure and then peaceable gentle and easie to be intreated full of mercy and good fruits Jam. 3. 17. 7. True zeal is impartial and is Gâ—n 38. 24. 2 Sam. 12. 5. as hot against our own sins and our Childrens and other relations sins as against anothers Mat. 7. 4. 8. True zeal respecteth all Gods Commandments and is not hot for one and contemptuous of another It aimeth at perfection and stinteth not our desires to any lower degree It maketh a man desirous to be like to God even Holy as he is Holy It consisteth principally in the fervour of our Love to God when false Zeal consisteth principally in censorious wranglings against other mens actions or opinions It first worketh towards good and then riseth up against the hindering-evil 9. It maketh 2 Cor. 8. 3. Act 18. 25. Exod. 36. 6. a man laborious in holy duty to God and diligent in
among them and defile them 7. It is the duty of the several members of the flock if a Brother trespass against them to tell him his faults between them and him and if he hear not to take two or three and if he hear not them to tell the Church 8. It is the Pastors duty to admonish the unruly and call them to Repentance and pray for their Conversion 9. And it is the Pastors duty to declare the obstinately impenitent uncapable of Communion with the Church â—nd to charge him to forbear it and the Church to avoid him 10. It is the peoples duty to avoid such accordingly and have no familiarity with them that they may be ashamed and with such no not to eat 11. It is the Pastors duty to Absolve the Penitent declaring the remission of their sin and re-admitting to the Communion of the Saints 12. It is the peoples duty to re-admit the absolved to their Communion with joy and to take them as Brethren in the Lord. 13. Though every Pastor hath a General power to exercise his office in any part of the Church where he shall be truly called to it yet every Pastor hath a special obligation and consequently a special power to do it over the flock of which he hath received the special charge and oversight 14. The Lords day is separated by Gods appointment for the Churches ordinary holy Communion in Gods Worship under the conduct of these their Guides 15. And it is requisite that the several particular Churches do maintain as much agreement among themselves as their capacity will allow them and keep due Synods and correspondencies to that end Thus much of Gods Worship and Church-order and Government at least is of Divine institution and determined by Scripture and not left to the will or liberty of man Thus far the Form of Government at least is of Divine Right § 21. But on the contrary 1. About Doctrine and Worship the Scripture is no Law in any of these following cases but hath left them undetermined 1. There are many natural Truths which the Scripture meddleth not with As Physicks Metaphysicks Logick c. 2. Scripture telleth not a Minister what particular Text or Subject he shall Preach on this day or that 3. Nor what method his Text or Subject shall be opened and handled in 4. Nor what day of the week besides the Lords day he shall preach nor what hour on the Lords day he shall begin 5. Nor in what particular place the Church shall meet 6. Nor what particular sins we shall most confess nor what personal mercies we shall at this present time first ask nor for what we shall now most copiously give thanks For special occasions must determine all these 7. Nor what particular Chapter we shall now read nor what particular Psalm we shall now sing 8. Nor what particular translation of the Scripture or version of the Psalms we shall now use Nor into what Sections to distribute the Scripture as we do by Chapters and Verses Nor whether the Bible shall be Printed or Written or in what Characters or how bound 9. Nor just by what sign I shall express my consent to the truths or duties which I am called to express consent to besides the Sacraments and ordinary words 10. Nor whether I shall use written Notes to help my memory in Preaching or Preach without 11. Nor whether I shall use a writing or book in prayer or pray without 12. Nor whether I shall use the same words in preaching and prayer or various new expressions 13. Nor what utensils in holy administrations I shall use as a Temple or an ordinary house a Pulpit a font a Table cups cushions and many such which belong to the several parts of Worship 14. Nor in what particular gesture we shall preach or read or hear 15. Nor what particular garments Ministers or people shall wear in time of Worship 16. Nor what natural or artificial helps to our natural faculties Of which I have spoke more fully in my Disput. 5. of Church-Government p. 400. c. we shall use as medicaments for the Voice tunes musical instruments spectacles hour-glasses These and such like are undetermined in Scripture and are left to be determined by humane prudence not as men please but as means in order to the proper end according to the General Laws of Christ. For Scripture is a General Law for all such circumstances but not a particular Law So also for Order and Government Scripture hath not particularly determined 1. What individual persons shall be the Pastors of the Church 2. Or of just how many persons the Congregations shall consist 3. Or how the Pastors shall divide their work where there are many 4. Nor how many every Church shall have 5. Nor what particular people shall be a Pastors special charge 6. Nor what individual persons he shall Baptize receive to Communion admonish or absolve 7. Nor in what words most of these shall be expressed 8. Nor what number of Pastors shall meet in Synods for the communion and agreement of several Churches noâ— how oft nor at what time or place nor what particular order shall be among them in their consultations with many such like § 22. When you thus understand how far Scripture is a Law to you in the Worship of God it will be the greatest Direction to you to keep you both from disobeying God and your Superiours that you may neither pretend obedience to man for your disobedience to God nor pretend obedience to God against your due obedience to your Governours as those will do that think Scripture is a more particular Rule than ever Christ intended it And it will prevent abundance of unnecessary scruples contentions and divisions § 23. Direct 12. Observe well in Scripture the difference between Christs Universal Laws which Direct 12. bind all his Subjects in all times and places and those that are but local personal or alterable Laws What commands of God are not universal noâ— perpetual lest you think that you are bound to all that ever God bound any others to The Universal Laws and unalterable are those which result from the Foundation of the universal and unalierable nature of persons and things and those which God hath supernaturally revealed as suitable constantly to all The particular local or temporary Laws are those which either resulted from a particular or alterable nature of persons and things as mutually related as the Law of nature bound Adams Sons to marry their Sisters which bindeth others against it or those which God supernaturally enacted only for some particular people or person or for a time If you should mistake all the Iewish Laws for universal Laws as to persons or duration into how many errours would it lead you So also if you mistake every personal mandate sent by a Prophet or Apostle to a particular man as obliging all you would make a snare of it Every man is not to abstain
Make sure of the sincerity of your Charity and hold it fast and then no error that you hold will be destructive to you But if you know more than others and use your knowledge to the weakning of your Love you are but as our first Parents deceived and destroyed by a dâ—sire of fleshly uneffectual knowledge Such knowledge puffeth up but charity edifieth 1 Cor. 8. 1. To contend for Truth to the lâ—ss of Love in your selves and the destruction of it among others is but to choak your selves with excellent food and to imitate that Orthodox Catholick Physicion that gloried that he killed his Patients secundum artem by the most accurate method and excellent Rules of Art that men could dye by § 11. Direct 10. Pretend no Truth against the power and practice of Godliness For this also is Direct 10. its prâ—pâ—â— End Iâ—â—â— be not Truth that is accâ—rding to Godliness it is no truth worthy our seeking or 1 Tim. 6 3. Tâ—â— 1. 1. 1 Tiâ— 4. 7 8 1 Tim. 6. 5 6 11. câ—ntending â—or And if it be contrary to Godliness in it self it is no truth at all Therefore if it be used agaiâ—st Godliness it is used contrary to the Ends of Truth Those men that suppress or hinder tâ—e 〈◊〉 Knowledge and Holiness and Concord and Edification under pretence of securing dâ—â—â—â—nding or propâ—gating the Orthâ—dâ—x belief will find one day that God will give them as 2 Pet. 1. â— 3. 11. little thanks for their blâ—â—d prâ—posterous zeal â—oâ— truth as a tender Father would do to a Physicion that killed his Children bâ—câ—usâ— they distasted or spit out his Medicines It is usually a pitiful defence of Truth that is made by the Enemies of Godliness More near and particular Directions against Error § 12. Direct 1. Begin at the Greatest most Evident Certain and Necessary Truths and so proceed Direct 1. orderly to the knowledge of the less by the help of these As you climb by the Body of the Tree unto See Ch. 2. D. 3. the branches If you begin at those truths which spring out of greater common truths and know not the premises while yoâ— plead for the conclusion you abuse your Reason and lose the Truth and your labour both For thâ—re is no way to the branches but by ascending from the stock The Principles wâ—ll laid must bâ— your help to all your following knowledge § 13. Direct 2. The two first Things which you are to learn are what man is and what God is Direct 2. the Nâ—ture and Relâ—tion of the two Parties is the first thing to be known in order to the knowledge of the Câ—venant it self and all following transâ—ctions between God and man One error here will introduce abundance A thousand other points in Natural Philosophy you may safely be ignorant of bâ—t if you know not what Man is what Reason is what Natural Free-will is and what the inferiâ—ur sensitive U Deum noâ—is etâ—â— ignâ—â—â—â—s â—cum faâ—iem 〈◊〉 â—bi â—â—â—â—â—â— noâ—um eslâ—â—◠〈◊〉 etiamsi â—gâ—oreâ— â—â—cum 〈…〉 Direct 3. Nulla â—â—ga Dâ—â—â—â— pâ—â—â—â—â— est nisi hâ—nâ—stâ—â—â— nâ—mâ—nâ— Dâ—oâ—â—m ac 〈…〉 o Plaâ—â— facultiâ—s are as to their Uses it will lay you open to innumerable errors In the Nature of man you must see the foundation of his relations unto God And if you know not those Great Relâ—â—iâ—ns the duties of which must take up all our lives you may easily foresee the consâ—quents of such ignorance or error So if you know not what God is and what his Relations to us are so far as is necessary to our living in the duties of those Relations the consequents of your ignorance will bâ— sad If learned men be but perverted in their apprehensions of some onâ— Attribuâ—e of God as those that think his Goâ—dness is nothing but his Benignity or proneness to do good or that he is a Nâ—â—â—â—sâ—â—ry agâ—â—t dâ—ing good ad ultimum posse c. what abundance of hoâ—rid and impious consequâ—nts will follow § 14. Direct 3. Hâ—ving sâ—undly understood both these and other Principles of Religion try all the subsequent truths â—erâ—â—y and receive nothing as truth that is certainly inconsistent with any of these principles Even Principles that are not of sense may be disputed till they are wâ—ll râ—ceived and with those that have â—â—t received them But afterward they are not to be called iâ— question for then you wâ—uld never proceed â—or build higher if you still stand questioning all your grounds Indeed no truth is inconsistent with any other truth But yet when two dark or doubâ—ful points are compared together it is hard to know which of them to reject But here it is easie Nothing that contradicteth the trâ—e Nature of Gâ—d or man or any Principle must be hâ—ld § 15. Direct 4. Bâ—lieve notâ—ing which certainly contradicteth the End of all Religion If it be of a Direct 4. naâ—â—râ—l or necessary tendency to ungodliness against the Love of God or against a holy and heavenly mind and conversation it cannot bâ— truth what ever it preâ—end § 16. Direct 5. Be sure to distinguish well betwixt revealed and unrevealed things And before you Direct 5. dispute any question search first whetâ—er thâ—â—â—solution be Revealed oâ— not And if it be not lay it ☞ by and take it as part of your necessary submission to be ignorant of what God would have you ignorant as it is part of your obedience to labour to know what God would have you know And when some things unrâ—veâ—lâ—d are mixed in the controversie take out those and lay them by before you go any further and see that the resolution of the râ—st be not laid upon them nor twisted with them to â—ntangle the whole in uncertainty or confusion Thus God instructed Iob by convincing him of Job 38. 39. 40. 41. Non 1 sumu quâ—bâ—s nihil vâ—rum essvâ—dâ—aâ—uâ— sâ—d ii qui â—â—â—â—bâ—s â—â—â—â—â— faâ—sae â—â—aeâ—am adjunâ—â—â—â— est 〈◊〉 camuâ— â—an â simâ—â—â—â—â—â—â— uâ— c. Ciâ— dâ— Nat. Dâ—or p. 7. his ignorance and shâ—wing him how many things were past his knowledge Thus Christ instructed Nic dâ—mus about the work of Regeneration so as to let him know that though the Necessity of it must be known yâ—t the manner of the Spirits accâ—sses to the soul cannot be known Iohn 3. 7 8. And Paul in his discâ—urse of Election takes notice of the unsearchable depths and the creatures unfitness to dispute with God Rom. 9. When you find any dispuâ—es about Predetermination or Predestination resolved into such points as thâ—se Whether God do by physical premoving influx or by concourse or by moral operation ut finiâ— determine or spâ—cifie moral acts of man Whether a Positive Decâ—ee quoad actum be necessary to the Nâ—gation of effects as that such a one shall not have grace given him or be câ—â—verted or saved that all the millions of possible persons names and things shall not be
see how millions are there safely landed that once were in as dangerous a station as you are Through many tribulations and temptations they arrived at the Heavenly Rest Satan once did his worst against them They were tost on the Seas of this tempestuous world But they were kept by the power of God through faith unto salvation and so may you 1 Pet. 5. 1. § 19. Direct 19. When you would duly value all your present means and mercies and see whither Direct 19. they tend look up then to the souls with Christ and see whither the like mercy hath conducted them The poorest Cottage and the hardest fare are great mercies as they tend to endless blessedness This now and Heaven after is great though the thing in it self be never so small Heaven puts the value and signification upon all your mercies The wicked make Cyphers of their greatest blessings by separating them in their esteem and use from God and Heaven which is the measure of their estimate § 20. Direct 20. When you see Divisions among believers and hear one for this party and another Direct 20. for that and hear them bitterly censuring each other look up then to the Saints with Christ and think what perfect Love and Peace and Concord i◠among them Consider how unlike our factions and Schisms are to their fervent Love and Unity And how how unlike our jarring strifes and quarrels are to their harmonious Praise of God Remember in what work it is that they are so happily united even Love and Praise uncessant to Jehovah And then think whether it would not unite the Saints on earth to lay by their contendings for the preheminence in knowledge covered with the guilded name of Zeal for the Truth of God and to employ themselves in Love and Praise and to shew their emulation here in striving who shall Love God and each other with the more pure heart and fervent Love 1 Pet. 1. 22. and who shall Praise him with the most heavenly alacrity and delight Consider whether this work of blessed souls be not like to be more desirable and excellent than the work of self-conceited wrangling Sophisters And whether there be any danger of falling into Sects and Factions or falling out by emulations or contentions while we make this work of Love and Praise the matter of our religious converse And consider whether almost all the Schisms that ever vext the Church of God did not arise either by the Pastors striving who should be the greatest Luk. 22. 24 26. or by the rising up of some Sciolist or Gnostick proudly pretending to know more than others and to vindicate or bring to light some excellent Truth which others know not or oppose And when you see the hot contendings of each party about their pretended Orthodoxness or wisdom which Iam. 3. is purposely written against remember how the concord of those blessed souls doth shame this work and should make it odious to the heirs of Heaven § 21. Direct 21. When you are afraid of Death or would find more willingness to dye look up to Direct 21. the blessed souls with Christ and think that you are but to pass that way which all those souls have gone before you and to go from a world of enmity and vanity to the company of all those blessed spirits And is not their blessed state more desirable than such a vain vexatious life as this There is no malice nor slandering nor cruel persecuting no uncharitable censures contentions or divisions no ignorance nor unbelief nor strangeness unto God nothing but Holy Amiable and Delightful Joyn your selves daily to that Coelestial Society suppose your selves spectators of their Order Purity and Glory and Auditors of their harmonious Praises of Jehovah Live by faith in a daily familiarity with them say not that you want company or are alone when you may walk in the Streets of the Heavenly Ierusalem and there converse with the Prophets and Apostles and all the glorious Hosts of Heaven Converse thus with them in your Life and it will overcome the fear of death and make you long to be there with them Like one that stands by the River side and seeth his friends on the further side in a place of pleasure while his enemies are pursuing him at his back how gladly would he be over with them And it will embolden him to venture on the passage which all they have safely past before him Thus Death will be to us as the Red Sea to pass us safe to the Land of Promise while our pursuers are there overthrown and perish We should not be so strange to the World above if we thus by faith conversed with the blessed ones § 22. Direct 22. When you are overmuch troubled for the death of your Godly friends look up to Direct 22. that world of blessed souls to which they are translated and think whether it be not better for them to be there than here and whether you are not bound by the Law of Love to rejoyce with them that are thus exalted Had we but a sight of the world that they are in and the company that they are gone to we should be less displeased with the will of God in disposing of his own into so Glorious a state § 23. All these improvements may be made by a Believer of his daily converse with the souls above This is the Communion with them which we must hold on earth Not by Praying to them which God hath never encouraged us to do nor by praying for them For though it be lawful to pray for the Resurrection of their Bodies and the perfecting of their blessedness thereby yet it being a thing of absolute certainty as the day of Judgement is we must be very cautelous in the manner of our doing this lawful act it being a thing that their happiness doth not at all depend on and a thing which will-worshippers have shewed themselves so forward to abuse by stepping further into that which is unlawful as the horrid abuses of the Names and dayes and shrines and relicts of real or supposed Saints in the Papal Kingdom sadly testifieth But the necessary part of our Communion with the Saints in Heaven being of so great importance to the Church on Earth I commend it to the due consideration of the faithful whether our forgetfulness of it is not to be much repented of and whether it be not a work to be more seriously minded for the time to come § 24. And I must confess I know not why it should be thought unlawful to celebrate the memorial of the life or martyrdome of any extraordinary servant of God by an Anniversary solemnity on a set appropriate day It is but to keep the thankful remembrance of Gods mercy to the Church and sure the life and death of such is not the smallest of the Churches mercies here on earth If it be lawful on the 5 of November to celebrate the memorial of
that is said by all others But though one man excell in one or many respects another may excell him in some particulars and say that which he omitteth or mistaketh in 3. But especially because many errors and adversaries have many Books necessary to some for to know what they say and to know how to confute them especially the Papists whose way is upon pretence of Antiquity and Universality to carry every Controversie into a Wood of Church History and antient Writers that there you may first be lost and then they may have the finding of you And if you cannot answer every corrupted or abused Citation of theirs out of Councils and Fathers they triumph as if they had justified their Church-tyranny 4. And the very subjects that are to be understood are numerous and few men write of all 5. And on the same subject men have several Modes of Writing As one excelleth in accurate Method and another in clear convincing argumentation and another in an affectionate taking style And the same Book that doth one cannot well do the other because the same style will not do it Object But the antient Fathers used not so many Books as we do no not one for our hundreds And yet we honour them above the Neotericks They lived before these Libraries had a being Yea they exhort Divines to be learned in the holy Scriptures and the fourth Council of Carthage forbad the reading of the Heathens Books And many Hereticks are accused by the Fathers and Historians as being studied in Logick and curious in common Sciences And Paul saith that the Scriptures are able to make us wise unto salvation Answ. 1. And yet the New Testament was written or most of it after Paul said so which sheweth that he meant not to exclude more writing 2. The Scriptures are sufficient for their proper use which is to be a Law of Faith and Life if they be understood But 1. They are not sufficient for that which they were never intended for 2. And we may by other Books be greatly helpt in understanding them 3. If other Books were not needful Teachers were not needful For Writing is but the most advantagious way of Teaching by fixed Characters which flye not from our memory as transient words do And who is it that understandeth the Scriptures that never had a Teacher And why said the Eunuch How should I understand what I read unless some man guide me Acts 8. 31. And why did Christ set Teachers in his Church to the end till it be perfected Eph. 4. 11 12 13. if they must not Teach the Church unto the end Therefore they may write unto the end 4. Reverence to Antiquity must not make us blind or unthankful Abundance of the Fathers were unlearned men and of far less knowledge than ordinary Divines have now And the chief of them were far short in knowledge of the chiefest that God of late hath given us And how should it be otherwise when their helps were so much less than ours 5. Knowledge hath abundantly encreased since Printing was invented Therefore Books have been a means to it 6. The Fathers then wrote voluminously Therefore they were not against more writing 7. Most of the Bishops and Councils that cryed down Common Learning had little of it themselves and therefore knew not how to judge of it no more than good men now that want it 8. They lived among Heathens that gloried so in their own Learning as to oppose it to the Word of God as may be seen in Iulian and Porphyry and Celsus Therefore Christians opposed it and contemned it and were afraid while it was set in competition with the Scriptures lest it should draw men to Infidelity if overvalued 9. And finally the truth is that the sacred Scriptures are now too much undervalued and Philosophy much overvalued by many both as to Evidence and Usefulness And a few plain certain truths which all our Catechisms contain well pressed and practised would make a better Church and Christians than is now to be found among us all And I am one that after all that I have written do heartily wish that this were the ordinary state of our Câ—urches But yet by Accident much more is needful as is proved 1. For the â—uller understâ—nding of these principles 2. For the defending of them especially by those that are called to that work 3. To keep a Minister from that Contempt which may else frustrate his labours 4. And to be ornamental and subservient to the substantial Truths And now I will answer the Question more Particularly in this order I. I will name you the Poorest or Smallest Library that is tolerable II. The Poorer though not the poorest where a competent addition is made III. The Poor mans Library which yet addeth somewhat to the former but cometh short of a Rich and Sumptuous Library I. THe Poorest Library is 1. The Sacred Bible 2. A Concordance Downames the least or Newmans the best 3. A sound Commentary or Annotations either Diodates the English Annotations or the Dutch 4. Some English Catechisms the Assemblies two Mr. Gouges Mr. Crooks Guide Amesius his Medulla Theologiae Casus Conscientiae which are both in Latin and English and his Bellarminus Enervatus 5. Some of the soundest English Books which open the Doctrine of Grace Justification and Free-will and Duty as Mr. Truman's Great Propiâ—iation Mr. Bradshaw of Iustification Mr. Gibbons Sermon of Iustification in the Morning Exercises at St. Giles in the Fields Mr. Hochkis of Forgiveness of Sin 6. As many Affectionate Practical English Writers as you can get Especially Mr. Richard Allens Works Mr. Gournall's Dr. Preston Dr. Sibbes Mr. Robert Bolton Mr. Whateley Mr. Râ—yner Mr. Scudder Mr. T. Ford Mr. How of Blessedness Mr. Swinocke Mr. Gouges The Practice of Piety The Whole Duty of Man Dr. Hammonds Practical Catechism Dr. Pierson on the Creed Dr. Downame on the Lords Prayer Mr. Dod on the Commandments Bishop Andrewes on the Commandments Mr. Io. Brinsleyes True Watch Mr. Greenhams Works Mr. Hildershams Works Mr. Anthony Burges Works Mr. Perkins Works Dr. Harris Works Mr. Burroughs Mr. Thomas Hooker Mr. Pinkes Sermons Io. Downames Christian Warfare Richard Rogers Iohn Rogers of Faith and Love Dr. Stoughton Dr. Thomas Tailor Mr. Elâ—on Mr. Daniel Dike Ieremy Dike Mr. Io. Ball of Faith of the Covenant c. Culverwell of Faith Mr. Ranew Mr. Teate Mr. Shaw Mr. Rawlet Mr. Ianoway Mr. Vincent Mr. Doâ—little Mr. Samuel Wards Sermons Mr. W. Fenner Mr. Ruâ—herfords Letters Mr. Ioseph Allens Life and Letters and Treatise of Conversion Mr. Samuel Clarks Lives and his Martyrologie The Morning Exercises at St. Giles Cripplegate and at St. Giles in the Fields Mr. Benjamin Bâ—xters Sermons Mr. George Hopkins Salvation from Sin Dr. Edward Reignolds Mr. Meades Works Mr. Vines Sermons Henry Smith Samuel Smith Tho. Smith Mr. Strong Ios. Simonds as many of them as you can get 7. And for all other Learning Alstedius his Encyclopaedia
enough to implant it in all the hearers why do your Children go so long to School and after that to the Universities and why are you so long Preaching to all your Parishioners Sure you preach not novelties to them as long as you live And yet thirty or fourty years painful preaching even of the same fundamentals of Religion shall leave many ignorant of them in the best Parishes in the Land There must be a right and ripe disposition in the hearers or else the clearest reasoning may be uneffectual A disused or unfurnished mind that hath not received all the truths which are presupposed to those which you deliver or hath not digested them into a clear understanding may long hear the truest reasons and never apprehend their weight There is need of more adoe than a bare unfolding of the truth to make a man receive it in its proper evidence Perhaps he hath been long pre-possessed with contrary opinions which are not easily rooted out Or if he be but confident of the truth of some one opinion which is inconsistent with yours no wonder if he cannot receive that which is contrary to what he so verily believeth to be the truth There is a marvellous variety of mens apprehensions of the same opinions or reasons as they are variously represented to men and variously pondered and as the natural capacity of men is various and as the whole course of their lives their education company and conversation have variously formed their minds It is like the setting together all the parts of Watch when it is in pieces If any one part of many be misplaced it may necessitate the misplacing of those that follow without any wilful obstinacy in him that doth it If in the whole frame of sacred Truth there be but some one misunderstood it may bring in other mistakes and keep out many truths even from an honest willing mind And who is there that can say he is free from errour Have not you perceived in your selves that the truths which you heard an hundred times over to little purpose when you were Children were received more convincingly and satisfyingly when you were men And that you have found a delightful clearness in some points on a sudden which before you either resisted or held with little observation or regard And yet it is common with the scandalizers of souls to cry out against all that conform not to their opinions and will as soon as they have heard their reasons that they are stubborn and refractory and wilful and factious and so turn from arguments to Clubs as if they had never known themselves or others nor how weak and dark the understandings of almost all men are But they shall have judgement without mercy who shew no mercy And when their own errours shall all be opened to them by the Lord they will be loth they should all be imputed to their wilful obstinacy And perhaps these very censorious men may prove themselves to have beenonthe wrong side For Pride and uncharitableness are usually erroneous § 34. Direct 12. Engage not your selves in an evil cause For if you do it will engage you to Direct 12. draw in others You will expect your friends should take your part and think as you think and say as you say though it be never so much against truth or righteousness § 35. Direct 13. Speak not rashly against any cause or persons before you are acquainted with Direct 13. them or have well considered what you say Especially take heed how you believe what a man of any Sect in Religion doth speak or write against his Adversaries of a contrary sect If experience had not proved it in our dayes beyond contradiction it would seem incredible how little men are to be believed Psal. 119. 69. in this case and how the falsest reports will run among the people of a Sect against those whom the interest of their opinion and party engageth them to mis-represent Think not that you are excusable for receiving or venting an ill report because you can say he was an honest man that spoke it For many that are otherwise honest do make it a part of their honesty to be dishonest in this They think they are not zealous enough for those opinions which they call their Religion unless Vix equidem credar sed cum sint praemia falsi Nulla â—atam dâ—bet testis habere fidem Oâ—iâ— l. Rom. 3. 7 8. Jam. 3. 14. â—â—â—â—â— â— 8. they are easie in believing and speaking evil of those that are the Adversaries of it When it may be upon a just tryal all proveth false And then all the words which you ignorantly utter against the truth or those that follow it are scandals or stumbling blocks to the hearers to turn them from it and make them hate it I am not speaking against a just credulity There must be humane belief or else there can be no humane converse But ever suspect partiality in a party For the interest of their Religion is a more powerful charm to the Consciences of evil speakers than personal interest or bribes would be How many Legends tell us this how easily some men counted Godly have been prevailed with to Lie for God § 36. Direct 14. Take heed of mocking at a Religious life yea or of breaking any jeasts or scorns Diâ—â—â—â— 14. at the weaknesses of any in Religious exercises which may possibly reflect upon the exercises themselves Many a thousand souls have been kept from a holy life by the scorns of the vulgar that speak of it as a matter of derision or sport Reading the Scriptures and holy conference and prayer and instructing our families and the holy observation of the Lords day and Church-discipline are commonly the derision of ungodly persons who can scorn that which they can neither confute nor learn And weak people are greatly moved by such senseless means A mock or jear doth more with them than an argument They cannot endure to be made a laughing-stock Thus was the name of a Crucified God the derision of the Heathens and the scandal of the World both Jews and Gentiles And there is scarce a greater scandal or stumbling block at this day which keepeth multitudes from Heaven than when the Devil can make it either a matter of danger or of shame to be a Christian or to live a holy mortified life Persecution and Derision are the great successful scandals of the World And therefore seeing men are so apt to be turned off from Christ and Godliness never speak unreverently or disrespectfully of them It is a prophane and scandalous course of some that if a Preacher have but an unhansome tone or gesture they make a jeast of it and say He whined or he spoke through the nose or some such scorn they cast upon him which the hearers quickly apply to all others and turn to a scorn of Preaching or Prayer or Religion it self Or if men differ from each other