of spirits divers kinds of tongues interpretation of tongues All which and all other of like nature and use because they are wrought by that one and self-same Spirit which divideth to every one severally as he will are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual gifts and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit The word Spirit though in Scripture it have many other significations yet in this place I conceive it to be understood directly of the Holy Ghost the third Person in the ever-blessed Trinity For First in ver 3. that which is called the Spirit of God in the former part is in the latter part called the Holy Ghost f I give you to understand that no man speaking by the spirit of God calleth Iesus accursed and that no man can say that Iesus is the Lord but by the Holy Ghost Again that variety of gifts which in ver 4. is said to proceed from the same Spirit is said likewise in ver 5. to proceed from the same Lord and in ver 6. to proceed from the same God and therefore such a Spirit is meant as is also Lord and God and that is only the Holy Ghost And again in those words in ver 11. All these worketh that one and the self-same Spirit dividing to every man severally as he will The Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his own will and pleasure which free power belongeth to none but God alone Who hath set the members every one in the body as it hath pleased him Which yet ought not to be so understood of the Person of the Spirit as if the Father and the Son had no part or fellowship in this business For all the Actions and operations of the Divine Persons those only excepted which are of intrinsecal and mutual relation are the joynt and undivided works of the whole three Persons according to the common known Maxim constantly and uniformly received in the Catholick Church Opera Trinitatis ad extra sunt indivisa And as to this particular concerning gifts the Scriptures are clear Wherein as they are ascribed to God the Holy Ghost in this Chapter so they are elsewhere ascribed unto God the Father Every good gift and every perfect giving is from above from the Father of Lights Jam. 1. and elsewhere to God the Son Unto every one of us is given grace according to the measure of the gift of Christ Eph. 4. Yea and it may be that for this very reason in the three verses next before my Text these three words are used Spirit in ver 4. Lord in ver 5. and God in ver 6. to give us intimation that these spiritual gifts proceed equally and undividedly from the whole three persons from God the Father and from his Son Iesus Christ our Lord and from the eternal Spirit of them both the Holy Ghost as from one intire indivisible and coessential Agent But for that we are gross of understanding and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead otherwise than by apprehending some distinction of their operations and offices to us ward it hath pleased the Wisdom of God in the holy Scriptures which being written for our sakes were to be fitted to our capacities so far to condescend to our weakness and dulness as to attribute some of those great and common works to one person and some to another after a more special manner than unto the rest although indeed and in truth none of the three persons had more or less to do than other in any of those great and common works This manner of speaking Divines use to call Appropriation By which appropriation as power is ascribed to the Father and Wisdom to the Son so is Goodness to the Holy Ghost And therefore as the work of Creation wherein is specially seen the mighty power of God is appropiated to the Father and the work of Redemption wherein is specially seen the wisdom of God to the Son and so the works of sanctification and the infusion of habitual graces whereby the good things of God are communicated unto us is appropriated unto the Holy Ghost And for this cause the gifts thus communicated unto us from God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit We see now why spirit but then why manifestation The word as most other verbals of that form may be understood either in the active or passive signification And it is not material whether of the two ways we take it in this place both being true and neither improper For these spiritual gifts are the manifestation of the spirit actively because by these the Spirit manifesteth the will of God unto the Church these being the Instruments and means of conveying the knowledge of salvation unto the people of God And they are the manifestation of the spirit Passively too because where any of these gifts especially in any eminent sort appeared in any person it was a manifest evidence that the Spirit of God wrought in him As we read it Acts 10. that they of the Circumcision were astonished when they saw that on the Gentiles also was poured out the gifts of the Holy Ghost If it be demanded But how did that appear it followeth in the next verse For they heard them speak with tongues c. The spiritual Gift then is a manifestation of the Spirit as every other sensible effect is a manifestation of its proper cause We are now yet further to know that the Gifts and graces wrought in us by the holy Holy Spirit of God are of two sorts The Scriptures sometimes distinguish them by the different terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although those words are sometimes again used indifferently and promiscuously either for other They are commonly known in the Schools and differenced by the names of Gratiae gratum facientes Gratiae gratis datae Which terms though they be not very proper for the one of them may be affirmed of the other whereas the members of every good distinction ought to be opposite yet because they have been long received and change of terms though haply for the better hath by experience been found for the most part unhappy in the event in multiplying unnecessary book-quarrels we may retain them profitably and without prejudice Those former which they call Gratum facientes are the Graces of Sanctification whereby the person that hath them is enabled to do acceptable service to God in the duties of his General Calling these latter which they call Gratis datas are the Graces of Edification whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling Those are
confession of their own learned Writers depend upon unwritten Traditions more than upon the Scriptures True it is that for most of these they pretend to Scripture also but with so little colour at the best and with so little confidence at the last that when they are hard put to it they are forced to fly from that hold and to shelter themselves under their great Diana Tradition Take away that it is confessed that many of the chief Articles of their Faith nature vacillare videbuntur will seem even to totter and reel and have much ado to keep up For what else could we imagine should make them strive so much to debase the Scripture all they can denying it to be a Rule of Faith and charging it with imperfection obscurity uncertainty and many other defects and on the other side to magnifie Traditions as every way more absolute but meerly their consciousness that sundry of their Doctrines if they should be examined to the bottom would appear to have no sound foundation in the Written Word And then must we needs conclude from what hath been already delivered that they ought to be received or rather not to be received but rejected as the Doctrines and Commandments of men 14. Nor will their flying to Tradition help them in this Case or free them from Pharisaism but rather make the more against them For to omit that it hath been the usual course of false teachers when their Doctrines were found not to be Scripture-proof to fly to Tradition do but enquire a little into the Original and growth of Pharisaical Traditions and you shall find that one Egg is not more like another than the Papists and the Pharisees are alike in this matter When Sadoc or whosoever else was the first Author of the Sect of the Sadduces and his followers began to vent their pestilent and Atheistical Doctrines against the immortality of the Soul the resurrection of the Body and other like the best learned among the Iews the Pharisees especially opposed against them by arguments and collections drawn from the Scriptures The Sadduces finding themselves unable to hold argument with them as having two shrewd disadvantages but a little Learning and a bad cause had no other means to avoid the force of all their arguments than to hold them precisely to the letter of the Text without admitting any Exposition thereof or Collection therefrom Unless they could bring clear Text that should affirm totidem verbis what they denied they would not yield The Pharisees on the contrary refused as they had good cause to be tied to such unreasonable conditions but stood upon the meaning of the Scriptures as the Sadduces did upon the letter confirming the truth of their interpretations partly from Reason and partly from Tradition Not meaning by Tradition as yet any Doctrine other than what was already sufficiently contained in the Scriptures but meerly the Doctrine which had been in all ages constantly taught and received with an Universal consent among the People of God as consonant to the holy Scriptures and grounded thereon By this means though they could not satisfie the Sadduces as Hereticks and Sectaries commonly are obstinate yet so far they satisfied the generality of the People that they grew into very great esteem with them and within a while carried all before them the detestation of the Sadduces and of their loose Errors also conducing not a little thereunto And who now but the Pharisees and what now but Tradition In every Mans eye and mouth Things being at this pass any Wise Man may Judge how easie a matter it was for Men so reverenced as the Pharisees were to abuse the Credulity of the People and the interest they had in their good Opinion to their own advantage to make themselves Lords of the Peoples Faith and by little and little to bring into the Worship whatsoever Doctrines and observances they pleased and all under the acceptable name of the Traditions of the Elders And so they did winning continually upon the People by their cunning and shews of Religion and proceeding still more and more till the Iewish Worship by their means was grown to that height of superstition and formality as we see it was in our Saviours days Such was the beginning and such the rise of these Pharisaical Traditions 15. Popish Traditions also both came in and grew up just after the same manner The Orthodox Bishops and Doctors in the ancient Church being to maintain the Trinity of Persons in the Godhead the Consubstantiality of the Son with the Father the Hypostatical union of the two Natures in the Person of Christ the Divinity of the Holy Ghost and other like Articles of the Catholick Religion against the Arrians Eunomians Macedonians and other Hereticks for that the words Trinity Homoiision Hypostasis Procession c. which for the better expressing of the Catholick sence they were forced to use were not expresly to be found in the holy Scriptures had recourse therefore very often in their writings against the Hereticks of their times to the Tradition of the Church Whereby they meant not as the Papists would now wrest their words any unwritten Doctrine not contained in the Scriptures but the very Doctrine of the Scriptures themselves as they had been constantly understood and believed by all faithful Christians in the Catholick Church down from the Apostles times till the several present Ages wherein they lived This course of theirs of so serviceable and necessary use in those times gave the first occasion and after-rise to that heap of Errors and Superstitions which in process of time by the Power and Policy of the Bishop of Rome especially were introduced into the Christian Church under the specious name and colour of Catholick Traditions Thus have they trodden in the steps of their Forefathers the Pharisees and stand guilty even as they of the Superstition here condemned by our Saviour in teaching for Doctrines mens Precepts 16. But if the Church of Rome be cast how shall the Church of England be quit That symbolizeth so much with her in many of her Ceremonies and otherwise What are all our crossings and kneelings and duckings What Surplice and Ring and all those other Rites and Accoutrements that are used in or about the Publick Worship but so many Commandments of men For it cannot be made appear nor truly do I think was it ever endeavoured that God hath any where commanded them Indeed these things have been objected heretofore with clamour enough and the cry is of late revived again with more noise and malice than ever in a world of base and unworthy Pamphlets that like the Frogs of Aegypt croak in every corner of the Land And I pray God the suffering of them to multiply into such heaps do not cause the whole Land so to stink in his Nostrils that he grow weary of it and forsake us But I undertook to justifle the Church of
and obedience other fruits of grace in some good and comfortable measure it is a good sign of grace and sanctification in the heart But if thou hast these things only by fits and starts and sudden moods and art sometimes violently hot upon them and other sometimes again and oftner key cold presume not too much upon shews but suspect thy self still of hypocrisie and insincerity and never cease by repentance and prayer and the constant exercises of other good graces to physick and dyet thy soul till thou hast by Gods goodness put thy self into some reasonable assurance that thou art the true child of God a sincere believer and not an hypocrite as Ahab here notwithstanding all this his solemn humiliation was Here is Ahab an Hypocrite and yet humbled before the Lord. But yet now this humiliation such as it was what should work it in him That we find declared at vers 27. And it came to pass that when Ahab heard these words c. There came to him a message from God by the hand of Eliah and that was it that humbled him Alas what was Eliah to Ahab a silly plain Prophet to a mighty King that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch who had no less power and withal more colour to take away his life than Naboth's and that when he was in the top of his jollity solacing himself in the new-taken possession of his new-gotten Vine-yard and there to his face charge him plainly with and shake him up roundly for and denounce Gods judgments powerfully against his bloody abominable oppressions We would think a Monarch nusled up in Idolatry and accustomed to blood and hardened in Sin and Obstinacy should not have brooked that insolency from such a one as Eliah was but have made his life a ransom for his sawciness And yet behold the words of this underling in comparison how they fall like thunder upon the great guilty Offender and strike palsie into his knees and trembling into his joints and tumble him from the height of his jollity and roll him in sackcloth and ashes and cast him into a strong fit of legal humiliation Seest thou how Ahab is humbled before me And here now cometh in our second Observation even the power of Gods Word over the Consciences of obstinate sinners powerful to Cast down strong holds and every high thought that exalteth it self against God That which in Heb. 4. if I mistake not the true understanding of that place is spoken of the Essential word of God the second person in the ever blessed Trinity is also in an analogy true of the revealed Word of God the Scriptures of the Prophets and Apostles that it is Quick and powerful and more cutting than any two-edged sword piercing even to the dividing asunder of the soul and spirit and of the joints and marrow Is not my word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces Jer. 23. Like a soft fire to dissolve and melt the hearts of relenting sinners and true Converts but like a strong hammer to batter and break in pieces the rocky and flinty consciences of obstinate and hardened offenders Examples hereof if you require behold in the stories of the Kings Saul whining when Samuel reproveth him in the books of the Prophets Ninevites drooping when Ionas threatneth them in the Acts of the Apostles Felix trembling when Paul discourseth before him in the Martyrologies of the Church Tyrants and bloody Persecutors maskered at the bold consessions of the poor suffering Christians in this Chapter proud Ahab mourning when Eliah telleth him his sin and foretelleth him his punishment Effects which might justly seem strange to us if the Causes were not apparent One cause and the Principal is in the instrument the Word not from any such strength in it self for so it is but a dead letter but because of Gods Ordinance in it For in his hand are the hearts and the tongues and the ears both of Kings and Prophets and he can easily when he seeth it good put the spirit of Zeal and of Power into the heart of the poorest Prophet and as easily the spirit of fear and of terrour into the heart of the greatest King He chooseth weak Instruments as here Eliah and yet furnisheth them with power to effect great matters that so the glory might not rest upon the instrument but redound wholly to him as to the chief agent that imployeth it We have this treasure in earthen Veslels saith St. Paul that the excellency of the power may be of God and not of us 2 Cor. 4. We say words are but wind and indeed the words of the best Minister are no better as they are breathed out and uttered by sinful mortal man whose breath is in his nostrils but yet this wind as it is breathed in and inspired by the powerful eternal Spirit of God is strong enough by his effectual working with it not only to shake the top branches but to rend up the very bottom-root of the tallest Cedar in Lebanon Vox Domini confringens Cedros Psal. 29. The voice of the Lord is mighty in operation the voice of the Lord is a glorious voice The voice of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon Another Cause is in the Object and that is the force of Natural Conscience which the most presumptuous sinner can never so stifle though he endeavour all he can to do it but that it will be sometimes snubbing and stinging and lashing and vexing him with ugly representations of his past sins and terrible suggestions of future vengeance And then of all other times is the force of it most lively when the voice of God in his Word awakeneth it after a long dead sleep Then it riseth and Sampson-like rouseth up it self and bestirreth it self lustily as a Giant refreshed with Wine and it putteth the disquieted patient to such unsufferable pain that he runneth up and down like a distracted man and doth he knoweth not what and seeketh for ease he knoweth not where Then he would give all Dives his wealth for A drop of Water to cool the heat he feeleth and with Esau part with his birth-right for any thing though it were never so little mean that would give him but the least present refreshing and preserve him from fainting Then sack-cloth and ashes and fasting and weeping and mourning and renting the garments and tearing the hair and knocking the breast and out-cries to heaven and all those other things which he could not abide to hear of in the time of his former security whilest his conscience lay fast asleep and at rest are now in all haste greedily entertained and all too little if by any means they can possibly give any ease or asswagement to the present torment
of the Word Or as if they that made use of such exornations did preach themselves and their own wit rather than Christ Iesus and his Cross or else sought to make the Faith of their hearers to stand rather in in the wisdom of men than in the power of God 5. These are the common Objections but they are soon answered I confess there may be a fault this way and in young men especially before their judgments are grown to the just ripeness many times there is And so far the exceptions made here against may be in some degree admitted Affectation in this as in every other thing is both tedious and ridiculous And in this by so much more than in other things by how much more the condition of the person and the nature of the business require a sober serious and grave deportment Those Preachers therefore by a little vanity in this kind take the readiest way to bring both their own discretions into question and the Sacred Word they handle into contempt that play with words as children do with a feather A too too light-coloured habit certainly suteth not well with the gravity of a Sermon But as it will not ill-become a sober grave Matron though she will never be light and garish yet to be always decent in her attire yea and sometimes also upon fit occasions to put on her Iewels and other costlier ornaments So neither is it blame-worthy but rather a commendable thing in Preachers of the Gospel though they ought to avoid by all means all fruitless ostentation of a frothy Wit yet to endeavour at all times so far as their gifts and leisure will permit to express themselves in pertinent and proper forms of speech yea and sometimes also as occasion may require and especially the disposition and temper of the hearers to put their matter into a more accurate and elaborate dress and to adorn their discourses with the choicer habiliments of Art 6. Provided First that it be done seasonably discreetly and with judgment Sparingly and as it were offering it self fairly and without enforcement And secondly that it be directed to the right end Which is not to gain glory or applause to the speaker that is a base and unworthy end much less to poyson the Iudgments or pervert the Consciences of their Hearers by drawing them the more easily thereby into Errour or Sin that is a cursed and pernicious end But either thereby the better to inform the Understanding or to work upon the affections or to quicken the attention or to succour the memories or some other way to please their Neighbour for his good unto edification I may not dwell on a by-note therefore in brief thus If Preachers seek with wisdom to find out pleasant words besides the practice of the holy Prophets and Apostles to warrant them therein they have our Preachers warrant also for it Who as he professeth elsewhere the doing of it so here he hath actually done it Look but at the very outside the shell of the Letter and you must grant that the Preacher hath found out pleasant words 7. But where he professeth that he professeth another thing withal without which pleasant words would be either to none or to bad purpose and that is that the things that should be written should be upright even words of Truth Search we therefore a little into the pith and kernel of the matter and see if he have performed that part also as well as the other A good name is better than precious Oyntment The Terms of the comparison are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name an Oyntment The common Attribute wherein they both agree is Goodness The name good the Ointment good The difference is in the inequality of degree Name and Ointment both good yet so that of the two Goods the good Name is better than the good Ointment A good Name I understand then to be when the common voice of men either all or most or best doth from the approved evidence of a mans worthy carriage in the constant tenour of his life and conversation give a frequent and commendable testimony thereunto 8. Then for the other Term in the comparison whereas we read it Ointment the Greek calleth it Oil. Between which two tho' there be some difference and accordingly as well in the Greek and Latine Tongues as in the English that difference is acknowledged by allowing them distinct names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Unguentum and Oleum in the Latine as well as Ointment and Oil in our English yet the same Hebrew word comprehendeth both and the words are very often promiscuously and reciprocally used the one for the other in the Greek Latin and most other Languages because they agree much in the same qualities and are much of like use and the most ancient confections of Ointments did consist for the most part of Oil with some addition of herbs spices or other ingredients Yea and even yet in the most precious and exquisite Ointments such as are either most aromatical for smell or of most soveraign operation for medicine common Oil hath a very great part in the confection and is therefore esteemed as the basts or foundation of all Ointments But whether Oil or Ointment the word seemeth to be here used by a kind of Synecdoche to signifie all the delights of the Sons of men Because anciently and in those Eastern Countries especially Oils and Ointments were much in use and in great request for pleasing the senses or comforting the brain for refreshing the spirits for chearing the countenance for suppling the joynts and for fundry other services tending to delight and chearfulness Wherein they abounded even unto Wantonness and Luxury Whose excess therein as in all other manner of riotous and voluptuous living was soon followed by the Greeks and thence derived into Italy and entertained once at Rome quickly over-spread the greatest part of the World then under her Empire as appeareth by the frequent complaints and other passages in the Writings of the Learned of those times Not to speak of the great use of Oils and Ointments then and ever since in order to health as well as pleasure 9. The Epithete here given to Ointments is in some former Translations Good and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth but in our last rendred Precious All to one effect for good things are ever precious and the better they are the more precious The meaning is as if Solomon had said A good Name is better than the most fragrant and odoriferous Ointments which for their exquisite pleasantness are held in greatest price and estimation 10. The word Better which decideth the whole controversie between the compared terms and is the just importance of that which the Hebrews in their Idiom for want of the
judging is usurpation 2. We may err in our judgments and so our judging is rashness 3. We take things the worst way when we judge and so our judging is uncharitable 4. We offer occasion of offence by our judging and so our judging is scandalous Let not him therefore that eateth not judge him that eateth And so I have done with my Text in the general use of it wherein we have seen the two faults of despising and of judging our brethren laid open and the ugliness of both discovered I now descend to make such Application as I promised both of the case and rules unto some differences and to some offences given and taken in our Church in point of Ceremony The Case ruled in my Text was of eating and not eating the Differences which some maintain in our Church are many in the particulars as of kneeling and not kneeling wearing and not wearing crossing and not crossing c. But all these and most of the rest of them may be comprehended in gross under the terms of Conforming and not Conforming Let us first compare the Cases that having found wherein they agree or disagree we may thereby judge how far S. Paul's advice in my Text ought to rule us for not despising for not judging one another There are four special things wherein if we compare this our Case with the Apostles in every of the four we shall find some agreement and some disparity also 1. The nature of the matter 2. The abilities of the persons 3. Their several practices about the things and 4. Their mutual carriage one towards another And first let us consider how the two Cases agree in each of these First The matter whereabout the eater and the not-eater differed in the case of the Romans was in the nature of it indifferent so it is between the Conformer and not Conformer in our Case As there fish and flesh and herbs were merely indifferent such as might be eaten or not eaten without sin so here Cap and Surplice Cross and Ring and the rest are things merely indifferent such as in regard of their own nature may be used or not used without sin as being neither expresly commanded nor expresly forbidden in the Word of God Secondly The Persons agree For as there so here also some are strong in Faith some weak There are many whose judgments are upon certain and infallible grounds assured and resolved and that certitudine Fidei that Cap and Surplice and Cross and the rest are things lawful and such as may be used with a good Conscience There are some others again who through ignorance or custom or prejudice or otherwise weakned in their judgments cannot or will not be perswaded that these things are altogether free from Superstition and Idolatry nor consequently the use of them from sin Thirdly The practice of the persons are much alike As there the strong did use his liberty according to the assurance of his knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did eat freely without scruple and the weak did forbear to eat because of his doubting and irresolution So here most of us in assured confidence that we may wear and cross and kneel and use other Ceremonies and Customs of our Church do willingly and ex animo conform our selves thereunto Yet some there are who out of I know not what niceness and scrupulosity make dainty of them and either utterly refuse conformity or at leastwise desire respite till they can better inform themselves Lastly There is some correspondence also in the faulty carriage of the parties each towards other For as there the Eater despised the Not-eater and the Not-eater judged the Eater so here it cannot be denied but that some Conformers although I hope far the lesser I am sure far the worser sort do despise and scandalize the Non-Conformers more than they have reason to do or any discreet honest man will allow But is it not most certain also that the Non-Conformers but too generally yea and the better sort of them too but too often and much do pass their censures with marvellous great freedom and spend their judgments liberally upon and against the Conformers Hitherto the Cases seem to agree One would think mutatis mutandis the Apostle's rule would as well fit our Church and Case as the Roman and should as well free the Non-Conformers from our Contempt as us from their Censures Let not him that Conformeth despise him that Conformeth not and let not him that Conformeth not judge him that Conformeth But if you will please to take a second surview of the four several particulars wherein the Cases seemed to agree you shall find very much disparity and disproportion betwixt the two Cases in each of the four respects In the case of my Text the matter of difference among them was not only indifferent in the nature of it but it was also left as indifferent for the use the Church perhaps not having determined any thing positively therein at least no publick authority having either enjoyned or forbidden the use of such or such meats But in the Case of our Church it is far otherwise Cap Surpliice Cross Ring and other Ceremonies which are the Matter of our differences though they be things indifferent for their nature and in themselves yet are not so for their use and unto us If the Church had been silent if Authority had prescribed nothing herein these Ceremonies had then remained for their use as they are for their nature indifferent Lawful and such as might be used without sin and yet Arbitrary and such as might be also forborn without sin But men must grant though they be unwilling if yet they will be reasonable that every particular Church hath power for decency and orders sake to ordain and constitute Ceremonies Which being once ordained and by publick Authority enjoyned cease to be indifferent for their use though they remain still so for their nature and of indifferent become so necessary that neither may a man without sin refuse them where Authority requireth nor use them where Authority restraineth the use Neither is this accession of Necessity any impeachment to Christian Liberty or insnaring of mens consciences as some have objected For then do we insnare mens consciences by humane Constitutions when we thrust them upon men as if they were divine and bind mens consciences to them immediately as if they were immediate parts of Gods Worship or of absolute necessity unto salvation This Tyranny and Usurpation over mens Consciences the Pharisees of old did and the Church of Rome at this day doth exercise and we justly hate in her equalling if not preferring her Constitutions to the Laws of God But our Church God be thanked is far from any such impious presumption and hath sufficiently declared her self by solemn protestation enough to satisfie any ingenuous impartial judgment that by requiring
defects thereof The question is wholly about things in their nature indifferent such as are the use of our food rayment and the like about which the common actions of life are chiefly conversant Whether in the choice and use of such things we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion but that we must be able and are so bound to do or else we sin for every thing we do in such matters to deduce our warrant from some places or other of Scripture Before the Scriptures were written it pleased God by visions and dreams and other like revelations immediately to make known his good pleasure to the Patriarchs and Prophets and by them unto the people which kind of Revelations served them to all the same intents and purposes whereto the sacred Scriptures now do us viz. to instruct them what they should believe and do for his better service and the furtherance of their own Salvations Now as it were unreasonable for any man to think that they either had or did expect an immediate revelation from God every time they eat or drank or bought or sold or did any other of the common actions of life for the warranting of each of those particular actions to their consciences no less unreasonable it is to think that we should now expect the like warrant from the Scriptures for the doing of the like actons Without all doubt the Law of Nature and the light of reason was the rule whereby they were guided for the most part in such matters which the wisdom of God would never have left in them or us as a principal relick of his decayed image in us if he had not meant that we should make use of it for the direction of our lives and actions thereby Certainly God never infused any power into any creature whereof he intended not some use Else what shall we say of the Indies and other barbarous Nations to whom God never vouchsafed the lively Oracles of his written word Must we think that they were left a lawless people without any Rule at all whereby to order their actions How then come they to be guilty of transgression for where there is no Law there can be no transgression Or how cometh it about that their consciences should at any time or in any case either accuse them or excuse them if they had no guide nor rule to walk by But if we must grant they had a Rule and there is no way you see but grant it we must then we must also of necessity grant that there is some other Rule for humane actions besides the written word for that we presupposed these nations to have wanted Which Rule what other could it be than the Law of Nature and of right Reason imprinted in their hearts Which is as truly the Law and Word of God as is that which is printed in our Bibles So long as our actions are warranted either by the one or the other we cannot be said to want the warrant of Gods word Nec differt Scripturâ an ratione consistat saith Tertullian it mattereth not much from whether of both we have our direction so long as we have it from either You see then those men are in a great error who make the holy Scripture the sole rule of all humane actions whatsoever For the maintenance whereof there was never yet produced any piece of an argument either from Reason or from authority of holy Writ or from the testimony either of the ancient Fathers or of other classical Divines of latter times which may not be clearly and abundantly answered to the satisfaction of any rational man not extremely fore-possessed with prejudice They who think to salve the matter by this mitigation That at leastwise our actions ought to be framed according to those General rules of the Law of nature which are here and there in the Scriptures dispensedly contained as viz. That we should do as we would be done to That all things be done decently and orderly and unto edification That nothing be done against conscience and the like speak somewhat indeed to the truth but little to the purpose For they consider not First that these general rules are but occasionally and incidentally mentioned in Scripture rather to manifest unto us a former than to lay upon us a new obligation Secondly that those Rules had been of force for the ordering of mens actions though the Scripture had never expressed them and were of such force before those Scriptures were written wherein they are now expressed For they bind not originally quà scripta but quà justa because they are righteous not because they are written Thirdly that an action comformable to these general rules might not be condemned as sinful although the doer thereof should look at those rules meerly as they are the dictates of the law of nature and should not be able to vouch his warrant for it from any place of Scripture neither should have at the time of the doing thereof any present thought or consideration of any such place The contrary whereunto I permit to any mans reasonable judgment if it be not desperately rash and uncharitable to affirm Lastly that if mens actions done agreeable to those rules are said to be of faith precisely for this reason because those rules are contained in the word then it will follow that before those particular Scriptures were written wherein any of those rules are first delivered every action done according to those rules had been done without faith there being as yet no Scripture for it and consequently had been a sin So that by this doctrine it had been a sin before the writing of S. Matthew's Gospel for any man to have done to others as he would they should do to him and it had been a sin before the writing of the former Epistle to the Corinthians for any man to have done any thing decently and orderly supposing these two rules to be in those two places first mentioned because this supposed there could then have been no warrant brought from the Scriptures for so doing Well then we see the former Opinion will by no means hold neither in the rigour of it nor yet in the mitigation We are therefore to beware of it and that so much the more heedfully because of the evil consequents and effects that issue from it to wit a world of superstitions uncharitable censures bitter contentions contempt of superiours perplexities of conscience First it filleth mens heads with many superstitious conceits making them to cast impurity upon sundry things which yet are lawful to as many as use them lawfully For the taking away of the indifferency of any thing that is indifferent is in truth Superstition whether either of the two ways it be done either by requiring it as necessary or by forbidding it as unlawful He that condemneth a thing as
that attendeth him set him aside Never think that mans robes will do well upon him A Iusticeship or other Office would sit upon such a mans back as handsomly as Saul's armour did upon David's unweildly and sagging about his shoulders so as he could not tell how to stir and turn himself under it He is a fit man to make a Magistrate of that will put on righteousness as a garment and cloth himself with Iudgment as with a Robe and a Diadem The second property is Compassion on the poor Seest thou a man distitute of counsel and understanding a man of forlorn hopes or estate and in whom there is no help or one that having either counsel or help in him is yet a Churl of either but especially one that is sore in his bargains cruel in his dealings hard to his Tenants or an Oppressor in any kind Take none of him Sooner commit a flock of Sheep to a Wolf than a Magistracy or Office of justice to an Oppressor Such a man is more likely to put out the eyes of him that seeth than to be eyes to the blind and to break the bones of the strong than to be legs to the lame and to turn the fatherless a begging than to be a Father to the poor The third property is Diligence to search out the truth Seest thou a man hasty and rash and heady in his own business a man impatient of delay or pains one that cannot conceal what is meet till it be seasonable to utter it but poureth out all his heart at once and before the time one that is easily possest with what is first told him or being once possest will not with any reason be perswaded to the contrary one that lendeth ear so much to some particular friend or follower as to believe any information from him not any but from him one that to be counted a man of dispatch loveth to make an end of a business before it be ripe suspect him He will scarce have the Conscience or if that yet not the wit or not the patience to search out the cause which he knoweth not The last Property is Courage to execute Seest thou a man first of a timorous nature and cowardly disposition or secondly of a wavering and fickle mind as we say of children won with an apple and lost with a nut or thirdly that is apt to be wrought upon or moulded into any form with fair words friendly invitations or complemental glozes or fourthly that dependeth upon some great man whose vassal or creature he is or fifthly a taker and one that may be dealt withal for that is now the periphrasis of bribery or sixthly guilty of the same transgressions he should punish or of other as foul Never a man of these is for the turn not one of these will venture to break the jaws or tusks of an oppressing Tygre or Boar and to pluck the spoil out of his teeth The timorous man is afraid of every shadow and if he do but hear of teeth he thinketh it is good sleeping in a whole skin and so keepeth a loof-off for fear of biting The double minded man as S. Iames saith is unstable in all his ways he beginneth to do something in a sudden heat when the fit taketh him but before one jaw can be half-broken he is not the man he was he is sorry for what is done and instead of breaking the rest falleth a binding up that which he hath broken and so seeketh to salve up the matter as well as he can and no hurt done The vain man that will be flattered so he get fair words himself he careth not who getteth foul blows and so the beast will but now and then give him a lick with the tongue he letteth him use his teeth upon others at his pleasure The depending creature is charmed with a letter or message from his Lord or his honourable friend which to him is as good as a Supersedeas or Prohibition The taker hath his fingers so oyled that his hand slippeth off when he should pluck away the spoil and so he leaveth it undone The guilty man by no means liketh this breaking of jaws he thinketh it may be his own case another day You see when you are to choose Magistrates here is refuse enough to be cast by But by that all these be discarded and thrown out of the bunch possibly the whole lump will be near spent and there will be little or no choice left Indeed if we should look for absolute perfection there would be absolutely no choice at all There is none that doth good no not one We must not be so dainty in our choice then as to find one in every respect such as hath been charactered We live not in Republica Platonis but in faece seculi and it is well if we can find one in some good mediocrity so qualified Amid the common corruptions of mankind he is to be accounted a tolerably good man that it not intolerably bad and among so many infirmities and defects as I have now reckoned we may well voice him for a Magistrate not that is free from them all but that hath the fewest and least And we make a happy choice if from among those we have to choose of we take such a one as is likely to prove in some reasonable mediocrity zealous of Justice sensible of the wrongs of poor men careful to search out the truth of causes and resolute to execute what he knoweth is just That for Direction I am next to infer from the four duties in my Text a just reproof and withal a complaint of the common iniquity of these times wherein men in the Magistracy and in Offices of Iustice are generally so faulty and delinquent in some or all of these duties And first as for zeal to justice alas that there were not too much cause to complain It is grief to speak it and yet we all see it and know it there is grown among us of this Land within the space of not many years a general and sensible declination in our zeal both to Religion and justice the two main Pillars and Supporters of Church and State And it seemeth to be with us in these regards as with decaying Merchants almost become desperate who when Creditors call fast upon them being hopeless of paying all grow careless of all and pay none so abuses and disorders encrease so fast among us that hopeless to reform all our Magistrates begin to neglect all and in a manner reform nothing How few are there of them that sit in the seat of Iustice whose Consciences can prompt them a comfortable answer to that Question of David Psal. 58. Are your minds set on rightousness O ye congregation Rather are they not almost all of Gallio's temper Acts 18. who though there were a foul outrage committed even under his nose and in the sight of
he feeleth in his soul. A third Cause is oftentimes in the Application of the Instrument to the Object For although Gods Word in the general be Powerful and the Conscience of it self be of a stirring Nature yet then ordinarily doth the word of God work most powerfully upon the Consciences of obstinate sinners when it is throughly and closely applied to some special corruption whereunto the party cannot plead Not guilty when the sin and the judgment are both so driven home that the guilty offender can neither avoid the evidence of the one nor the fear of the other A plain instance whereof we have in this present history of King Ahab When Eliah first came to him in the Vineyard he was pert enough Hast thou fond me O mine Enemy But by that the Prophet had done with him told him of the sin which was notorious Hast thou killed and taken possession foretold him of the judgment which was heavy I will bring evil upon thee and will take away thy Posterity c. the man was not the man Eliah left him in far other tune than he found him in The Prophets words wrought sore upon him and his Conscience wrought sore within him both together wrought him to the humiliation we now speak of It came to pass when he heard these words that he rent his cloaths c. If you desire another Instance turn to Acts 24. 25. where there is a right good one and full to this purpose There we read that Felix the Roman Deputy in Iury trembled when Paul reasoned of justice and of temperance and of the judgment to come What was that thing may we think in St. Paul's reasoning which especially made Felix to tremble It is commonly taken to be the Doctrine of the last judgment which is indeed a terrible doctrine and able if it be throughly apprehended to make the stoutest of the sons of men to tremble But I take it that is not all The very thing that made Felix tremble seemeth rather to be that Paul's discourse fell upon those special vices wherein he was notably faulty and then clapt in close with judgment upon them For Felix was noted of much cruelty and injustice in the administration of the affairs of Iury howsoever Tertullus like a smooth Orator to curry favour with him and to do Paul a displeasure did flatteringly commend his government and he was noted also of incontinency both otherwise and especially in marrying Drusilla who was another mans wife Tacitus speaking of him in the fifth of his History painteth him out thus Per omnem libidinem jus regium servili ingenio exercuit And for such a man as governed with cruelty and rapine and lived in unchast wedlock to hear one reason powerfully of Iustice and of Chastity for so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used properly importeth and of Iudgment it is no wonder if it make him tremble Do thou consider this and tremble whosoever thou art that in thy thoughts despisest the holy word of God accounting of it but as of some humane invention to keep fools in awe withal and thou also whosoever thou art that undervaluest this precious treasure for the meanness or other infirmities of the earthen vessel wherein it is conveyed Tell me dost thou not herein struggle against the testimony and evidence of thine own heart Doth not thine own Conscience and Experience tell thee that this Sword of the Spirit hath a keen edge and biteth and pierceth where it goeth Hath it not sometimes galled and rubbed and lanced end cut thee to the very bone and entred even to the dividing asunder of the joynts and of the marrow Hath it not sometimes as it were by subtle and serpentine insinuations strangly wound it self through those many crooked and Labyrinthian turnings that are in thine heart into the very inmost corner and centre thereof and there ripped up thy bowels and thy reins and raked out the filth and corruption that lurked within thee and set thy secretest thoughts in order before thy face in such sort as that thou hast been strucken with astonishment and horror at the discovery Though perhaps it have not yet softned and melted thy stony and obdurate heart yet didst thou never perceive it hammering about it with sore strokes and knocks as if it would break and shiver it into a thousand pieces Doubtless thou hast and if thou wouldest deny it thy conscience is able to give thy tongue the lye and to convince thee to thy face And if thou hast why then dost thou not readily acknowledge the voice of God in it having felt in it that lively power and efficacy which it is not possible any device of the wit of man should have Take heed then how thou dost traduce or despise or but undervalue that upon any seeming pretence whatsoever for which thou hast such a strong witness in thine own heart from the experience of the unresisted power of it that it is indeed the word of God and not the breath of sinful man Felix trembled at it Ahab was humbled by it the one an Atheist the other an Hypocrite thou art worse than either Atheist or Hypocrite if it work not at least as much upon thee Seest thou how Ahab humbleth himself at the voice of the Prophet From Ahab's Humiliation and the Occasion thereof pass we now to consider in the last place the Success of it Ahab is humbled at the Prophets denouncing of judgment against him and God hence taketh occasion to be so gracious to Ahab as though not wholly to remove yet to suspend and adjourn the judgment for a time Seest thou how Ahab is humbled before me because he humbleth himself before me I will not bring the evil in his days c. And here must Gods Holiness be brought unto a trial before the Bar of carnal reason if by any means it can justifie it self God hateth the works of Hypocrites he loatheth even sacrifices without mercy his soul cannot away with the Oblations and new Moons and solemn Feasts of men that have their hands full of blood no not though they make many Prayers and tender them with behaviour of greatest devotion stretching out their hands towards heaven and afflicting their souls with fasting and hanging down their heads as Bulrushes with pensiveness but even their best sacrifices and confessions and Prayers and humiliations are an abomination unto him so far from appeasing his wrath against other sins as that they provoke his yet farther displeasure against themselves Such is the Holiness of our God and such the purity of his nature with which holiness and purity how can it stand to accept and reward as here he seemeth to do the counterfeit humiliation of such a wretched Hypocrite as now we suppose Ahab to be For the clearing of this difficulty First let it be granted which I take
speak of the Donatists and other Schismaticks of old who confined the Church to some little corner of the World for which they were soundly confuted by St. Augustine Optatus and other godly Fathers of their times First of all extremely partial in this kind are the Romish Party at this day Who contrary to all truth and reason make the Roman and the Catholick Church terms convertible exacting external Communion with them and subjection to their Bishop as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ out of which there is no Salvation as that they have inserted a clause to that purpose into the very definition of a Church So cutting off from this brotherhood in a manner wholly all the spacious Churches of Africk and Asia together with all those both Eastern and Western Churches of Europe also which dare not submit to so vast a power as the Bishops of Rome pretend to nor can think themselves obliged to receive all their dictates for undoubted Articles of faith 41. The like Partiality appeareth secondly in our brethren of the Separation Marvel not that I call them Brethren though they will by no means own us as such the more unjust and uncharitable they And in this uncharitableness such a coincidence there is sometimes of extremes the Saparatists and the Romanists consequently to their otherwise most distant Principles do fully agree like Samsons Foxes tied together by the tails to set all on fire although their faces look quite contrary ways But we envy not either these or those their uncharitableness nor may we imitate them therein But as the Orthodox Fathers did the wayward Donatists then so we hold it our duty now to account these our uncharitable brethren as well of the one sort as the other our Brethren still whether they will thank us for it or no Velint nolint fratres sunt These our Brethren I say of the Separation are so violent and peremptory in unchurching all the World but themselves that they thrust and pen up the whole Flock of Christ in a far narrower pingle than ever the Donatists did concluding the Communion of Saints within the compass of a private Parlour or two in Amsterdam 42. And it were much to be wished in the third place that some in our own Church who have not yet directly denied us to be their Brethren had not some of the leaven of this Partiality hidden in their breasts They would hardly else be so much swelled up with an high opinion of themselves nor so much sowred in their affections towards their brethren as they bewray themselves to be by using the terms of Brotherbood of Profession of Christianity the Communion of Saints the Godly Party and the like as titles of distinction to difference some few in the Church a disaffected party to the established Government and Ceremonies from the rest As if all but themselves were scarce to be owned either as Brethren or Professors or Christians or Saints or Godly men Who knoweth of what ill consequence the usage of such appropriating and distinctive titles that sound so like the Pharisees I am holier than thou and warp so much towards a separation may prove and what evil effects they may produce in future But however it is not well done of any of us in the mean time to take up new Forms and Phrases and to accustom ourselves to a garb of speaking in Scripture-language but in a different notion from that wherein the Scriptures understand it I may not I cannot judge any mans heart but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren or any of those other titles of the same extent to some part only of the Christian Church to fulfil our Apostles precept here of loving the Brotherhood according to the true meaning thereof For whom he taketh not in he must needs leave out and then he can love them but as those that are without Perhaps wish them well pray for their conversion shew them civil respect c. which is no more than he might or would do to a very Iew Turk or Pagan 43 As for us beloved brethren let us in the name and fear of God beware of all rotten or corrupt partiality in the performance either of this or of any other Christian duty either to God or man And let us humbly beseech the God of all grace and peace to put into our hearts a spirit of Wisdom and Charity that we may duly both honour and love all men in such sort as becometh us to do but especially that we may love and honour him above all who hath already so loved and honoured us as to make us Christians and hath further engaged himself by his gracious Promise to love honour and reward all those that seek his honour and glory To whom be all honour and glory ascribed c. AD AULAM. The Fourth Sermon BEUVOYR JULY 1636. Psal. 19. 13. Keep back thy servant from presumptuous sins Let them not have dominion over me So shall I be upright and I shall be innocent from the great transgression 1. THis Psalm is one of Davids Meditations That it is Davids we have it from the Title in the beginning That it is a Meditation from the close in the end of it Now there are but two things especially whereon to employ our meditations with profit to the right knowledge whereof some have therefore reduced the whole body of Divinity God and our selves And the meditation is then most both compleat and fruitful when it taketh in both Which is to be done either viâ ascensus when we begin below and at our selves and so build upwards raising our thoughts higher to the contemplation of God or viâ descensus when we begin aloft and with him and so work downward drawing our thoughts home upon our selves 2. This latter is the method of this Psalm in the former part whereof David beginneth as high as at the most Highest and then descendeth as low as to himself in the latter For the succouring of his Meditations there he maketh use of the two great Books that of Nature or of the works of God and that of Scripture or of the Word of God In that he readeth the Power in this the Will of this Maker That declareth his Glory this revealeth his Pleasure That from the beginning of the Psalm The heavens declare the glory of God c. to the end of the sixth verse This from the beginning of the seventh verse The Law of the Lord is perfect c. to the end of the eleventh verse 3. Hence coming to reâ—â—ect upon himself he hath now use of a third Book that of his own conscience wherein are enrolled the principal acts and passages of his whole life That by a just survey of the particulars therein enregistred he might observe what proportion
he had held in the course of his by-past life both with that actual obedience which some other Creatures perform in their kinds as also and that especially with that exact obedience which the Law of God requireth in his Word At the very first opening whereof before he read a line of the particulars his known sins presenting them in such numberless troops unto his thoughts besides a world of unknown ones as not a little agast to see so large a Roll so full and so thick written intus à tergo he is forced to break out into this passionate acknowledgment Quis intelligit What living soul is able to understand all his errors Who can tell how oft he hath offended In the next former verse 4. But quid tristes querimoniae Misery findeth small ease in bare and barren complaints it rather craveth real and speedy succour The Prophet therefore upon the first apprehension of the multitude of his sins instantly addresseth himself unto God for remedy by Prayer And his suit therein is double the one for Mercy for the time past the other for Grace for the time to come The one that he might be freed from the guilt and defilement of the sins he had hitherto done known or unknown O cleanse thou me even from my secret sins in the remainder of that verse The other that he might be preserved from contracting the guilt or falling under the dominion of any sin thence-forward especially of any high grievous presumptuous sin in this thirteenth verse keep back c. 5. The words then are a Prayer wherein we may observe distinctly and apart the Object matter of the Prayer the Petitions made concerning that Object and the Reasons brought to enforce those Petitions The Particulars in all five First and principally the Object matter of the whole Prayer those sins concerning and against which the Prayer is made styled here in our Translations Presumptuous sins Secondly and thirdly two Petitions concerning those sins The one antecedently that God would not suffer him to fall into them keep back thy servant from presumptuous sins 3. The other by way of reserve that at least he would not suffer him to fall under the dominion of them Let them not have dominion over me Fourthly and fifthly two Reasons fitted to the aforesaid Petitions The one fitted to the former Petition taken from his relative condition as being one of Gods servants Of all sorts of men Presumption is most hateful in a servant and such am I to thee O Lord Keep back thy servant therefore from presumptuous sins 5. The other Reason fitted to the latter Petition taken from the benefit he should reap by the grant If God should please to keep him free from the dominion of those sins he should not doubt his many failings otherwise notwithstanding but by his mercy to stand rectus in curiâ innocent and upright through his gracious acceptation from the great transgression of total and final Apostasie Then shall I be upright and I shall be innocent from the great transgression 6. My purpose is not to treat of each of these particulars as I have proposed them apart but to insist principally upon that which is the most principal to which also as being the common matter or argument of the whole Verse they do all in some sort refer and upon that account will be occasionally taken in every one of them somewhere or other in our passage in the handling thereof I mean the Object here expressed by the name of Presumptuous sins Wherein I know not how to proceed more pertinently to the scope of the Text and profitably to edification than by making this threefold plain discovery First of the nature of these sins that we may the sooner learn to know them Secondly of their danger that we may be the more careful to shun them and Thirdly of the means of their prevention that by the help of God we may be the better able to escape them 7. Some difference there is in the reading Which as I may not wholly baulk for without the clearing of that all the ensuing discourse might be suspected to labour of impertinency so I shall not long insist upon for the profit would not countervail the pains The Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin following them ab alienis parce c. Some of the Fathers and most of the Expositors of the middle and latter Ages led as commonly they are by one of those Translations conceive the meaning as if David had here prayed to be kept from communicating with other men in their sins and from eâ—wrapping himself by any kind or degree of consent within the guilt of their transgressions Which truly is a very needful prayer and the thing it self worthy the care of every good man But this difference needeth not hinder us in our proposed passage First because although that were granted the truer reading the words might yet without much enforcement bear a construction agreeable to our present intendment and accordingly some that follow that reading have so understood them But secondly and especially because the mistake in the Greek and Latin Translations grew apparently from the near affinity of Character between the two Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath occasioned the like mistake in sundry other words noted in the Hebrew Lexicons and some also between these very words Zarim and Zadim in other places of Scripture as well as in this But since the constant reading in all Copies extant is with Daleth and not Resh and so not only the old Hebrew Doctors with the learnedst Expsiotors of this last age but some of the ancient Fathers also St. Hierom by name who was among them all incomparably the best skilled in the Original have expounded it we need not put our selves to any farther business for this matter but take the common reading as it is in our English Translations both Old and New Keep back thy servant from presumptuous sins 8. And then the first thing we have to do is to lay open the Nature of these presumptuous sins for that is ever the first question that every man will ask concerning any thing proposed to debate under any name or notion What doth that name or word import To presume then in the common use and notion of the word with us importeth ever a kind of confidence or boldness in the Presumer And it may be taken either in a good or in a bad sence But more usually in the bad as by reason of common abuses most other indifferent words are He that hath a fast friend that he thinketh will support him will sometimes adventure upon an undertaking which he is not able to go through withal alone nor durst undergo if he had not such a friend to rely upon When a man doth so we say he presumeth upon that friend that is he is
more than so long as there is such a proneness in most men to mis-judg and mis-asperse those that are set over them especially if they once grow to differ about meum and tuum we may expect from the men of this Generation and should prepare for before we put our hand to the plow It should not therefore much discourage us St. Paul counted it but a very small thing so long as we know nothing by our selves and do but what we may and ought if we shall find our selves wrongfully and upon light surmises taxed of Covetousness of Ambition of Time-serving which are the Crimes usually laid in our dish not only by the scum of the people men of lower rank and repute but sometimes even by persons of quality yea such as pretend most to Religion Since holy Paul than whom never man lived freer from such vicious affections could not without so many Protestations secure himself from the sinister jealousies and censures of those from whom he received maintenance Rather should their forwardness to judg thus uncharitably of us make us to walk the more warily and wisely not to give them cause but to be sure in our whole course to have both the warrant for what we are to do and for what we have done the Testimony of a good Conscience That if yet they will needs speak evil of us as of evil doers they may do it gratis and to their own shame and not ours 11. Observe hence thirdly with what great caution the Apostle here speaketh and wheresoever else he is occasioned to speak of himself or his own Affairs It were certainly good for us in the publick exercise of our Ministry at least where we may avoid it not to meddle at all with personal and particular things that concern either our selves or others Both because the more we descend to particulars the more subject we are to mistakings for descendendo contingit errare and the leaven of a little Error or Indiscretion in the Pulpit will sower a great lump of Truth and of Wholsom Doctrine As also because personal matters can hardly be so dealt in especially in publick but that through prejudices and the partiality of mens Affections offence and distast will be taken thereat by some or other It were best for us therefore that we either do not mistake or be not mistaken to hold us to general Truths for bearing personal matters as much as may be But where a Necessity lieth upon us not with coveniency to be avoided as so the Case may be to speak of our own or other mens particular concernments it should be our great care by our blessed Apostles example to ballance well every word we speak and to use such caution and discretion therein that we leave nothing as far as is possible subject to misconstruction neither inject scruples into the heads and minds of our Hearers which we shall not withal have sufficiently removed and not only to be sure to avoid the just giving but to use our best diligence also to prevent the unjust taking of Offence at any thing we shall deliver 12. Observe Fourthly how ready the Apostle is upon every needful occasion as to keep himself from the Crime so to clear himself from the suspicion of evil He that is wanting to his own just defence transgresseth the Law of God and the Rule of Charity in bearing false witness against himself And it is not only cruelty but stupidity too for a man wholly to dis-regard what others think of him Especially pernicious when their mis-conceits of the Person may draw prejudice upon his Doctrine and consequently bring scandal unto the Gospel of Jesus Christ. It carrieth with it ever a strong presumption of Guilt but an infallible argument it is of Vanity howsoever When a man sweareth to put away a Crime from him before it be laid to him and laboureth as a woman in travel to be delivered of an Excuse ere any body have accused him But for to stop the mouth of Calumny upon a false charge or to prevent misprisions where they are likely to ensue and may do harm if they should ensue there to justifie our selves and by publick manifesto as it were to disclaim what we might be wrongfully charged withal is many times expedient and sometimes necessary I am become a fool in glorying saith our Apostle but ye have compelled me As who say your undervaluing of me to the great prejudice of the Gospel but advantage of false Teachers hath made that glorying now necessary for me which had been otherwise but Vanity and Folly When his case falleth to be ours we may then do as he now doth purge our selves from false Crimes and Suspicions and maintain our own Innocency Only be we first sure that our Consciences stand clear in the sight of God before we endeavour to clear our Credits before the faces of men Lest by justifying our selves before them we contract a new Guilt before him and so become indeed worse than we were by striving to seem better than we are All these from the protestation in the former part of the Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not that I speak in respect of want 13. But the main of our business is as I said in the latter part of the verse concerning the Nature and the Art of Contentment All Arts have their Praecognita so hath this The first and chiefest whereof is as in all other Arts and Sciences to understand Quid sit Qua de re agitur what it is that we are to treat of as the subject-matter of the whole discourse as whereunto all the Precepts Rules and Conclusions therein contained must relate We shall never learn the Art unless we first know the Nature of Contentment Of that therefore first from these words very few in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whatsoever state I am 14. Wherein the Nature of true Contentment is by intimation discovered from the Object thereof in three particulars partly limited and partly unlimited Limited first in respect of the Person it must be a mans own Estate The Verb here is in the first Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Limited secondly in respect of the time it must be a mans present Estate The Verb here is of the Present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM. But thirdly for the Kind high or low for the Quantity great or small for the Quality convenient or inconvenient and in every other respect altogether indifferent and unlimited So it be a mans own and present estate it mattereth not else what it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinite In whatsoever estate In these Three joyntly consisteth the Nature of Contentment in any of which whoever faileth is short of St. Paul's learning That man only hath learned to be content that can suffice himself with his own estate with the present estate with any estate Of these Three therefore in their order And
the stuff or fashion so it were but raiment to cover nakedness and to keep off heat and cold Neither doth St. Paul speak of any choicer or costlier matters Having food and raiment saith he let us be therewith content 1 Tim. 6. He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicates but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornaments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raiment coverings Any filling for the belly any hilling for the back would serve his turn 47. Thirdly since it is a point of the same skill to do both to want and to abound we should do well whilst the Lord lendeth us peace and plenty to exercise our selves duly in the Art of abounding that we be the better able to manage the Art of wanting if ever it shall please him to put us to it For therefore especially are we so much to seek and so puzled that we know not which way to turn us when want or afflictions come upon us because we will not keep within any reasonable compass nor frame ourselves to industrious thrifty and charitable courses when we enjoy abundance It is our extreme insolency and unthankfulness when we are full that maketh our impatience and discontentedness break forth with the greater extremity when the Lord beginneth to empty us Quem res plus nimio delectavere secundae Mutatae quatient As in a Feaver he that burneth most in his hot fit shaketh most in his cold so no man beareth want with less patience than he that beareth plenty with least moderation if we would once perfectly learn to abound and not riot we should the sooner learn to want and not repine 48. But how am I on the sudden whilst I am discoursing of the Nature fallen upon some of the Rules of the Art of Contentment And yet not besides the Text neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth that too Yet because to lay down the grounds and method of that Art and to do it to purpose another hours work would be but little enough I shall therefore forbear to proceed any further at this time Now to God the Father God the Son and God the Holy Ghost c. AD AULAM. The Sixth Sermon OTELANDS JULY 1637. Philip. 4. 11. for I have learned in whatsoever state I am therewith to be content 1. TO omit what was observed from the Apostles Protestation in those first words of the verse not that I speak in respect of want from these words in the latter part of the verse we have proposed formerly to speak of two things concerning Christian Contentment first of the Nature of it and wherein it consisteth and then of the Art of it and how it may be attained The Nature of it hath been not long since somewhat opened according to the intimations given in the Text in three particulars Wherein was shewn that man only liveth truly contented that can suffice himself first with his own estate secondly with the present estate thirdly being his own and the present with any estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whatsoever state I am therewith to be content I am now by the Laws of good Order and the tie of a former promise to proceed to the like discovery of the Art of contentment by occasion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned in whatsoever state I am to be therewith content 2. St. Paul was not framed unto it by the common instinct of nature neither had he hammered it out by his own industry or by any wise improvement of nature from the Precepts of Philosophy and Morality nor did it spring from the abundance of outward things as either an effect or an appurtenance thereof It was the Lord alone that had wrought it in his heart by his saving and sanctifying Spirit and trained him up thereunto in the School of Experience and Afflictions The sum is that true contentedness of mind is a point of high and holy learning whereunto no man can attain unless it be taught him from above What the Apostle saith of Faith is true also generally of every other Grace and of this in particular as an especial and infallible effect of Faith Not of your selves it is the gift of God And of this in particular the Preacher so affirmeth in Eccles. 5 Every man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and to rejoyce in his labour this is the gift of God 3. Neither is it a common gift like that of the Rain and Sun the comforts whereof are indifferently afforded to good and bad to the thankless as well as the thankful but it is a special favour which God vouchsafeth to none but to those that are his special favorites his beloved ones he giveth his beloved sleep Psal. 127. whiles others rise up early and go to bed late and eat the bread of sorrows restlesly wearing out their bodies with toyl and their minds with care they lay them down in peace and their minds are at rest They sleep But it is the Lord only that maketh their rest so soft and safe he giveth them sleep And the bestowing of such a gift is an argument of his special love towards them that partake it He giveth his beloved sleep It is indeed Gods good blessing if he give to any man bare riches but if he be pleased to second that common blessing with a farther blessing and to give contentment withal then it is to be acknowledged a singular and most excellent blessing as Solomon saith The blessing of the Lord it maketh rich and he addeth no sorrow with it In Eccles. 2. the same Solomon telleth us that contentment cometh from none but God and is given to none but the Godly For saith he God giveth to a man that is good in his sight and that is the godly only wisdom and knowledge and joy But as for the sinner none of all this is given to him What is his portion then Even as it there followeth But to the sinner he giveth travel to gather and to heap up The sinner possibly may gather as much together as the godly or more and raise to himself more and greater heaps of worldly treasure but when he hath done he hath but his travel for his pains He hath not wisdom and knowledge to understand the just valuation and the right use of that which he hath gathered together he taketh no joy he taketh no comfort in those heaps he findeth nothing in them but cares and disquietness and vexation of spirit All his days are sorrows and his travel grief yet his heart taketh not rest in the night It is not therefore without cause that our Apostle so speaketh of contentment as of the hand maid unto godliness But Godliness with contentment is great Gain 1 Tim. 6. 4. The truth whereof will yet farther appear unto us if we
truly be said of them that they also are lawful yet are they quite beside the Apostles intention in this place Both for that their lawfulness is not ad utrumlibet it holdeth but the one way only for though it be lawful to do them yet is it not lawful to leave them undone as also because expedient or inexpedient done they must be howsoever for I must do my bounden duty though all the World should take offence thereat And on the other side things absolutely forbidden such as those before mentioned and sundry others are of themselves utterly unlawful and may not in any case be done seem they never so expedient for I may not do any evil for any good that may ensue thereof But then there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them things of a middle nature that are neither absolutely commanded nor absolutely forbidden but are left to every mans choice either to do or to leave undone as he shall see cause Indifferent things Of these the Apostle speaketh freely and universally and without exception that they are all lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostome and de medio genere rerum others and to the same effect most Interpreters 5. Somewhat we have gained towards the better understanding of the Text yet not much unless it may withal certainly appear what things are Indifferent and what not for all the wrangling will be about that For that therefore not to hold you with a long discourse but to come up close to the point take it briefly thus Every action or thing whatsoever that cannot by just and logical deduction either from the light of Nature or from the written Word of God be shewn to be either absolutely necessary or simply unlawful I say every such action or thing is in its own nature indifferent and consequently permitted by our gracious Lord God to our free liberty and choice from time to time either to do or to leave undone either to use or to forbear the use as in godly wisdom and charity according to the just exigence of circumstances we shall see it expedient 6. Hitherto appertain those sundry passages of our Apostle to the Romans I know and am perswaded that there is nothing unclean of it self and again All things indeed are pure To Titus To the pure all things are pure To these Corinthians once before he hath words in part the same with these of the Text All things are lawful for me but all things are not expedient All things are lawful for me but I will not be brought under the power of any He repeateth it there twice as he doth also here All things are lawful and again All things are lawful no doubt of purpose that we should take the more notice of it To Timothy lastly for I quote but such places only as have The note of Universality expressed Every creature of God is good and nothing to be refused 7. From all which places it is evident that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World So as that whatsoever natural faculties or properties he hath endowed any of them withal or whatsoever benefit or improvement we can raise out of any such their faculties or properties by any our art skill or industry we may serve our selves of them both for our necessity and comfort provided ever that we keep our selves within the bounds of sobriety charity and other requisite conditions And then it will also follow farther and no less certainly our selves being in the number of those creatures that we have the like liberty to exercise all those several faculties abilities and endowments whether of soul or body or outward things which it hath pleased God to allot us and consequently to build and plant and alter to buy and sell and exchange to obey Laws to observe Rites and Fashions and Customs to use Recreations and generally to perform all the actions of common life as occasions shall require still provided as before that all due conditions be duly observed 8. Injurious then are all they to true Christian liberty and adversaries to the truth of God as it is constantly taught by this blessed Apostle who either impose any of those things as necessary or else condemn any of them as unlawful which it was the gracious pleasure of our good God to leave free arbitrary and indifferent Both extreams are superstitious both derogatory to the honour of God and the liberty of his people both strong symptoms of that great pride that cleaveth to the spirit of corrupt man in daring to piece out the holy Word of God by tacking thereunto his own devices 9. Extreamly faulty this way especially in the former branch in laying a necessity where there should not are they of the Romish party For after that the Bishops of Rome had begun by the advantages of the times to lift themselves towards that superlative height of greatness whereto at length they attained they began withal for the better support of that greatness to exercise a grievous tyranny over the consciences of men by obtruding upon them their own inventions both in points of faith and manners and those to be received believed and obeyed under pain of damnation whereby they became the Authors and still are the Continuers of the widest Schism that ever was in the Church of Christ from the very first infancy thereof The Anabaptists also and Separatists by striving to run so far as they can from Popery have run themselves unawares even as deep as they and that in the very same fault I mean as to the general of Superstition though quite on the other hand and upon quite different grounds for they offend more in the latter branch in laying an unlawfulness where they should not 10. But I shall not meddle much with either sort though they are deeply guilty both because professedly abhorring all communion with us I presume none of them will hear and then what booteth it to speak There be others who for that they live in the same visible communion with us do even therefore deserve far better respect from us than either of the former and are also even therefore more capable of better information from us than they Who yet by their unnecessary and unwarrantable strictness in sundry particulars and by casting impurity upon many things both of Ecclesiastical and civil usage which are not in their own nature unlawful though some of them I doubt not in their practice much abused have done and still do a world of mischief in the Church of Christ. A great deal more I am verily perswaded than themselves are aware of or than themselves I hope intend but I fear withal a great deal more than either any of us can imagine or all of us can well tell how to help That therefore both they and we may see how needful a thing it is
End and then he is to judge of the Expediency of the Means by their serviceableness thereunto 15. It is no doubt lawful for a Christian being that God hath tied him to live out his time in the World therefore to propose to himself in sundry particular actions of this Life worldly Ends Gain Preferment Reputation Delight so as he desire nothing but what is meet for him and that his desires thereof be also moderate And he may consequently apply himself to such Means as are expedient and conducing to those Ends. But those Ends and Means are but the Bye of a Christian not the Main He liveth in the World and so must and therefore also may use it But wo unto him if he have not far higher and nobler Ends than these to which all his Actions must refer and whereto all those worldly both Means and Ends must be subordinate And those are to seek the Glory of God and the Salvation of his own Soul by discharging a good Conscience and advancing the common Good In the use therefore and choice of such things as are in themselves lawful as all indifferent things are we are to judge those Means that may any way further us towards the attainment of any of those Ends to be so far forth expedient and those that any way hinder the same to be so far forth inexpedient and by how much more or less they so either further or hinder to be by so much more or less either expedient or inexpedient 16. Besides the End the reason of Expediency dependeth also very much upon such other particular Circumstances as do attend humane Actions as Times Places Persons Measure Manner and the rest By reason of the infinite variety and uncertainty whereof it is utterly impossible to give such general Rules of Expediency as shall serve to all particular Cases so that there is no remedy but the weighing of particular Circumstances in particular actions must be left to the Discretion and Charity of particular men Wherein every man that desireth to walk conscionably must endeavour at all times and in all his actions to lay things together as well as he can and taking one thing with another according to that measure of Wisdom and Charity wherewith God hath endowed him to resolve ever to do that which seemeth to him most convenient to be done as things then stand Only let him be sure still his Eye and Aim be upon the right End in the main and that then all things be ordered with reference thereunto 17. This discovery of the Nature of Expediency what it is and what dependence it hath upon and relation unto the End and Circumstances of mens actions discovereth unto us withal sundry material differences between Lawfulness and Expediency and thence also the very true reason why in the exercise of our Christian Liberty it should be needful for us to have regard as well to the Expediency as to the Lawfulness of those things we are to do Some of those Differences are First that as the Natures of things are unchangeable but their Ends and Circumstances various and variable so their Lawfulness which is rooted in their Nature is also constant and permanent and ever the same but their Expediency which hangeth upon so many turning hinges is ever and anon changing What is expedient to day may be inexpedient to morrow but once lawful and ever lawful Secondly That a thing may be at the same time expedient in one respect and inexpedient in another but no respects can make the same thing to be at once hoth lawful and unlawful Because respects cannot alter the Natures of things from which their Lawfulness or Unlawfulness ariseth Thirdly That the Lawfulness and Unlawfulness of things consisteth in puncto indivisibili as they use to speak even as the Nature and Essence of every thing doth and so are not capable either of them of the degrees of more or less all lawful things being equally lawful and all unlawful things equally unlawful But there is a latitude of expediency and inexpediency they do both suspicere magis minus so as one thing may be more or less expedient than another and more or less inexpedient than another And that therefore fourthly It is a harder thing to judge rightly of the Expediency of things to be done than of their lawfulness For to judge whether a thing be lawful or no there need no more to be done but to consider the nature of it in general and therein what conformity it hath with the principles of Reason and the written Word of God And universalia certiora a man of competent judgment and not forestalled with prejudice will not easily mistake in such generalities because they are neither many nor subject to much uncertainty But descendendo contingit errare the more we descend to Particulars in the more danger are we of being mistaken therein because we have both far more things to consider of and those also far more uncertain than before And it may fall out and not seldom doth that when we have laid things together in the Balance weighing one Circumstance with another as carefully as we could and thereupon have resolved to do this or that as in our judgment the most expedient for that time some Circumstance or other may come into our minds afterwards which we did not forethink or some casual intervening Accident may happen which we could not foresee that may turn the scales quite the other way and render the thing which seemed expedient but now now altogether inexpedient 18. From these and other like Differences we may gather the true reason why the Apostle so much and so often presseth the Point of Expediency as meet to be taken into our Consideration and Practice as well as that of Lawfulness Even because things lawful in themselves and in the kind may for want of a right End or through a neglect of due Circumstances become sinful in the doer Not as if an Act of ours could change the nature of the things from what they are for it is beyond the power of any Creature in the world to do that God only is Dominus Naturae to him it belongeth only as chief Lord to change either the Physical or Moral Nature of things at his pleasure Things in their own nature indifferent God by commanding can make necessary and by forbidding unlawful as he made Circumcision necessary and eating of Pork unlawful to the Iews under the old Law But no Scruple of Conscience no Command of the higher Powers no Opinions or Consent of Men no Scandal or Abuse whatsoever can make any indifferent thing to become either necessary or unlawful universally and perpetually and in the nature of it but it still remaineth indifferent as it was before any act of ours notwithstanding Yet may such an indifferent thing remaining still in the nature of it indifferent as before by some act of ours or otherwise become in
righteousness himself Iesus Christ whom they are to look upon as the proper object to terminate their thoughts and whereon finally to fix their meditations Looking unto Iesus c. verse 2. Which example recommended to them first from the compleatness of the person who is at both ends of the race the Alpha and the Omega the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too he that giveth the Law at the start and he that giveth the prize at the goal the author and the finisher of our faith is there also further amplified First from the things he suffered Such as than which none more grievous to flesh and blood Torture and Ignominy the Cross and the shame Secondly from the manner of his suffering Not patiently only enduring but stoutly too despising them He endured â—â—e Cross and despised the shame Thirdly from the issue and consequents of his sufferings which were in lieu of the pain Ioy of the shame Glory To intimate to these Hebrews that as it behoved Christ first to suffer and then after to enter into his glory So if they desire to come to the same end he did and to reign with him they must resolve to take the same way he did and to suffer with him 3. Having used so strong a motive and pressed it so high you would think the Apostle needed not as to this particular to say any more But for all this he cannot yet manum de tabulâ he insisteth still and in this verse urgeth the due and frequent consideration of it as a matter not only of great benefit but of some kind of necessity also Considering the strong oppositions and contradictions that a Christian man after he hath entred the lists is like to meet withal before he come to the goal all which he must encounter with and overcome or else he loseth his labour and the prize it is but needful he should muster up all his strength summon and recollect all the arguments he can think of that may put courage into him and a resolution to go on undauntedly notwithstanding and not to faint Against which fainting under the cross there being no other Cordial of so powerful and present operation towards the relieving of the drooping spirits of a weak Christian as is the meditation of Christ and his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore consider him saith the Apostle that endured such contradictions of sinners against himself that ye be not wearied and faint in your minds 4. In which words the Apostle out of his great care of their souls health dealeth with these Hebrews as a faithful and skilful Physician should do He sheweth them the danger they are in and the means how to prevent it The danger a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting and weariness of soul under the Cross. The means of prevention frequent and effectual meditation of the Cross of Christ. The parts then of the Text are two answerable to those two main parts whereunto the whole method of Physick is after a sort reducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one whereof treateth of the disease the other of the remedy We begin with the former the disease the former I mean in the nature of the things though not so in the placing of the words and so first to be handled in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That ye be not wearied and faint in your minds The full importance whereof we shall the better understand by the explication of these four things 1. The Malady 2. The inward Cause thereof 3. The Part affected and 4. The Subject Person or Patient 5. For the Malady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's Weariness as we translate it There is no burden but a man would be willing to be eased of it if he might and all afflictions are burdens But such a degree of Weariness as implieth no more than the bare desire of rest and ease falleth short of the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It importeth such an extreme lassitude as bereaveth a man of all his strength putteth him beyond his patience and taketh him quite off his work When he is so overcome with the pressure of the burden that lieth sad upon him that he doth succumbere oneri is not able to bear it any longer but would be rid of it if he could at any rate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or when he is so enfeebled by sickness that he cannot in any wise brook to do the offices of his vocation as formerly he hath done nor is able to stir out of his bed at all nor well able to stir himself in it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too The word is by St. Iames applied to the state of a sick person brought very low and in some extremity of sickness under small hope of recovery The Prayer of Faith when other remedies fâ—il 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall save the sick saith he there 6. So that the danger here feared by the Apostle was lest these Hebrews meeting with such terrible difficulties as Lions in the way not such Lions as Solomons sluggard only fancieth to himself without cause or perhaps but pretendeth to excuse his sloth thereby Bug-bears indeed rather than Lions but very Lions indeed strong temptations and lasting afflictions and persecutions lest I say meeting with such affronts and encounters in their Christian race they should be quite beaten out of the field ere they came to the end of their course Lest being terrified by their adversaries they should not be able to hold out in their holy profession to the end nor to maintain faith and a good conscience with that courage constancy and perseverance they ought but lose the Goal and the Crown for want of finishing the course they had so happily begun 7. But then Secondly it may be demanded Of this malady what might be the true Cause The inward Cause I mean for what is the outward cause is apparent enough to wit the Cross. Or whence should this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this spiritual weariness proceed That is answered in the Text too in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The translations express it most what by faintness of mind the same word being again used a little after at vers 5. and there also translated after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son despise not thou the chastening of the Lord neither faint when thou art corrected of him The word properly importeth the loosening slackening or dissolving of something that before was well knit together fast and strong The strength and firmness of a body whether natural or artificial consisteth much in the union of the parts well compacted and knit together and all the joynts strung fast one to another By the slackning loosening or disjoynting whereof the body on the other side cometh to be as much weakned A House Ship Wagon Plough or other
artificial body be the materials never so strong yet if it be loose in the joynts when it is put to any stress as we call it to any use where the strength of it is like to be tried it will not endure it but be ready to fall one piece from another 8. Much of a mans strength whereby he is enabled to travel and to work lieth in his loyns and knees and in his arms and hands Whence it is that by an usual Trope in most Languages and so in the Scriptures too those parts are very often used Genua and Lacerti c. to signifie strength and weakness on the contrary usually described by the luxation of those parts The phrase is very frequent in Homer when one of the Grecian or Trojan Chieftains had given his adversary some deadly or desperate wound that he was not able to stand but fell on the ground to express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say He loosened his knees Even as it is said of Belshazzar Dan. 5. when he was sore affrighted with the hand-writing upon the wall that the joynts bindings or ligatures of his loyns were loosed and his knees smote one against another So for the hands and arms we meet in the Scripture often with such like phrases as these that by such or such means as the occasion required such or such mens hands were either strengthened or weakned So it is said of Ish-bosheth 2 Sam. 4. when he heard of the death of Abner General of his Army his hands were weakned The like we find in many other places as namely in Ier. 38. 4. where in the Greek Translation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with this in the Text is used Not to seek far a little after in this very Chapter we have both the Metaphors together in one verse Wherefore lift up the hands that hang down and strengthen the feeble knees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 12. which is another compound word from the same Theme As if he should say Support the hands that hang loose and have not strength enough to lift up themselves and bind up the palsie knees that are not well knit up in the joynts and so are unable to bear up the body 9. There is another Metaphor likewise often used by David and sometimes elsewhere which as it very well fitteth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it serveth very well to express that feebleness or faintness of Spirit arising from fear and consternation of mind when great troubles come upon us whereof we now speak namely the melting of the heart or soul. 10. In Psal. 107. They that go down to the sea in ships when the stormy wind ariseth and lifteth up the waves so as the vessel is tossed up and down and the men reel to and fro and stagger like drunkards and are at their wits ends he saith of them that their very soul melteth away because of the trouble My soul melteth away for very heaviness in another Psalm speaking of himself and his own troubles In Psalm 22. he joyneth this and the other Metaphor both together I am poured out like water and all my bones are out of joynt my heart also in the midst of my body is even like melting wax And so doth the Prophet Isaiah also describing the great miseries and terrors that should be at the destruction of Babylon by the Medes and Persians he saith that by reason thereof all hands shall be weakned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again in the Greek and all hearts shall melt See also Ezek. 21. 7. to omit sundry other like 11. For even as wax which while it is hard will abide hard pressing and not yield or take impression when it is chafed or melted hath no strength at all to make resistance And as the Ice when the waters are congealed in a hard frost is of that firmness that it will bear a loaden cart uncrackt but as soon as a warm thaw hath fretted and loosened it dissolveth into water and becometh one of the weakest things in the world it is a common Proverb among us As weak as water so is the spirit of a man So long as it standeth firmly knit to God by a stedfast faith as David saith O knit my heart unto thee that I may fear thy name and true to it self in seipso totus teres atque rotundus by adhering to honest vertuous and religious Principles it is of impregnable strength against all outward attempts whatsoever Si fractus illabatur orbis if the weight of all the calamities in the world should come rushing upon him at once it would be able to bear up under them all and stand unruined amidst all those ruins The spirit of a man is of strength enough to sustain all his infirmities 12. But if the strength that is in us be weakness oh how great is that weakness If our spirits within us which should be as our life-guard to secure us against all attempts from without be shattered and dis-joynted through distrust in God or by entertaining fears and irresolutions so enfeebled that it is not able to stand out when it is fiercely assaulted but yieldeth the Fort to Satan and his temptations that is to say in plain terms if when any persecution or tribulation ariseth we be scandalized and fall away either from our Christian faith or duty forsake our standing and shrink from the rules of true Religion or a good conscience this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weakness and faintness ofmind spoken of in the Text. 13. We now see the Malady both in the Nature and in the Cause both what it is and whence it groweth We are in the next place to consider the part affected That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovereth the mind or the soul That ye be not wearied and faint in your minds or souls And this occasioneth another doubt how it should be possible that worlaly tribulations which cannot reach beyond the outer-man in his possessions in his liberty in his good name in his bodily health or life should have such an operation upon his nobler part the soul as to cause a faintness there Our Apostle speaketh of resisting unto blood in the next verse as the highest suffering that can beâ—al a man in this world And our Saviour telleth his friends Luk. 12. that when their enemies have killed their bodies and from suffering so much his very best friends it seemeth are not exempted they have then done their worst they can proceed no farther they have no power at all over their souls 14. It is most true they have not And happy it is for us and one singular comfort to us that they have not Yet our own reason and every days experience can teach us that outward bodily afflictions and tribulations do by consequent and by way of sympathy
both sorts as they are set down the one in the beginning of verse 19. The works of the Flesh are manifest which are these Adultery c. the other in the beginning of verse 22. But the fruit of the Spirit is Love c. And those differences are four First those effects of the former sort proceed originally from the Flesh these from the Spirit Secondly those are rather stiled by the name of Works these by the name of Fruit the Works of the Flesh but the Fruit of the Spirit Thirdly those are set forth as many and apart Works in the Plural These as many but united into one Fruit in the Singular Fourthly those are expresly said to be manifest of these no such thing at all mentioned 6. The first difference which ariseth from the nature of the things themselves as they relate to their several proper causes is of the four the most obvious and important and it is this That whereas the vicious habits and sinful actions catalogued in the former verses are the production of the Flesh the Graces and Vertues specified in the Text are ascribed to the Spirit as to their proper and original cause They are not the works of the Flesh as the former but the fruit of the Spirit 7. Where the first Question that every man will be ready to ask is What is here meant by the Spirit The necessity of expressing supernatural and divine things by words taken from natural or humane affairs hath produced another necessity of enlarging the significations of sundry of those words to a very great Latitude Which is one special cause of the obscurity which is found in sundry places of holy Scripture and consequently of the difficulty of giving the proper and genuine sence of such places and consequently to that amidst so many interpretations of one and the same place whilst each contendeth for that sence which himself hath pitched upon of infinite disputes and controversies in point of Religion Among which words three especially I have observed all of them of very frequent use in the New Testament which as they are subject to greater variety of signification than most other words are so have they ever yet been and are like to be to the Worlds end the matter and fuel of very many and very fierce contentions in the Church Those three are Faith Grace and Spirit Truly I am perswaded if it were possible all men could agree in what signification each of those three words were to be understood in each place where any of them are found three full parts at least of four of those unhappy Controversies that have been held up in the Christian Church would vanish 8. And of the three this of Spirit hath yet the greatest variety of Significations God in his Essence the Person of the Holy Ghost good Angels evil Angels extraordinary gifts wherewith the Apostles and others in the Primitive times were endowed the several faculties of the Soul as Understanding Affections and Conscience the whole Soul of man supernatural Grace besides many others not needful now to be remembred all come under this appellation of Spirit Much of the ambiguity of the World I confess is cut off when it is opposed to Flesh yet even then also it wanteth no variety The Divine and Humane Nature in the Person of Christ the literal and mystical sence of Scripture the Ordinances of the Old and New Testament the Body and the Soul Sensuality and Reason the corruption of Nature and the Grace of God all these may according to the peculiar exigence of several places be understood by the terms of Flesh and Spirit 9. Generally the word Spirit in the common notion of it importeth a thing of subtile parts but of an operative quality So that the less any thing hath of matter and the more of vertue the nearer it cometh to the nature of a Spirit as the Wind and the Quintessences of Vegetables or Minerals extracted by Chymical operation We use to say of a man that is of a sad sluggish and flegmatick temper that he hath no Spirit but if he belively active quick and vigorous we then say he hath spirit in him It is said of the Queen of Sheba when she saw the wisdom and royal state of King of Solomon that there was no more spirit left in her that is she stood mute and amazed at it as if she had had no life speech sense or motion in her The Soul is therefore called a Spirit because being it self no bodily substance it yet actuateth and enliveneth the body and is the inward principle of life thereunto called therefore The Spirit of life and St. Iames saith The body without the Spirit is dead that is it is a liveless Iump of flesh without the Soul So that whatsoever is principium agendi internum the fountain of action or operation as an inward principle thereof may in that respect and so far forth borrow the name of a Spirit Insomuch as the very flesh it self so far forth as it is the fountain of all those evil works mentioned in the foregoing verses may in that respect be called a Spirit and so is by St. Iames The Spirit that is in us lusteth after Envy saith he that is in very deed the Flesh that is in us for among the lusts and work of the flesh is envy reckoned in the very next verse before the Text. 10. To come up close to the Point for I fear I have kept off too long as they stand here opposed by Flesh I take to be clearly meant the Natural Corruption of Man and by Spirit the Supernatural Grace of God Even as the same words are also taken in some other places as namely in that saying of our Saviour Ioh. 3. That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit Which words may serve as a good Commentary upon this part of the Text for they do not only warrant the interpretation but afford us also the reason of it under the analogy of a twofold Birth or Generation The Generation whether of Plants or living Creatures is effectual by that prolifical vertue which is in the seed Answerable therefore unto the twofold Birth spoken of in the Scriptures there is also a twofold seed The first Birth is that of the Old man by natural generation whereby we are born the sons of Adam The second Birth is that of the New man by spiritual regeneration whereby we are born the Sons of God Answerably whereunto the first seed is Semen Adae the seed of old Adam derived unto us by carnal propagation from our natural Parents who are therefore called The Fathers of our Flesh together wherewith is also derived that uncleanness or corruption which upon our first birth cleaveth so inseparably to our nature and is the inward principle from which all the works of the flesh have their emanation But then there is another seed
Semen Dei as St. Iohn calleth it the seed of the second Adam Iesus Christ God blessed for ever derived unto us by the communication of his holy Spirit inwardly renewing us together wherewith is also derived a measure of inherent supernatural grace as the inward principle whence all these choice fruits of the Spirit do flow 11. So that upon the whole matter these two Points are clear First clear it is that all the wicked practices recited and condemned in the foregoing verses with all other of like quality do proceed meerly from the corruption that is in us from our own depraved minds and wills without any the least cooperation of the holy Spirit of God therein It cannot stand with the goodness of God to be the principal and neither with his goodness nor greatness to be an Accessory in any sinful action He cannot be either the Author or the Abettor of any thing that is evil Whoso therefore hath committed any sin let him take heed he do not add another and a worser to it by charging God with it rather let him give God and his Spirit the glory by taking all the blame and shame of it to himself and his own Flesh. All sinful works are works of the Flesh. 12. Secondly it is clear also that all the holy affections and performances here mentioned with all other Christian vertues and graces accompanying Salvation not here mentioned though wrought immediately by us and with the free consent of our own wills are yet the fruit of Gods Spirit working in us That is to say They do not proceed originally from any strength of nature or any inherent power in mans free-will nor are they acquired by the culture of Philosophy the advantages of Education or any improvement whatsoever of natural abilities by the helps of Art or Industry but are in truth the proper effects of that supernatural grace which is given unto us by the good pleasure of God the Father merited for us by the precious blood of God the Son and conveyed into our hearts by the sweet and secret inspirations of God the holy Ghost Love Ioy Peace c. are fruits not at all of the Flesh but meerly and entirely of the Spirit 13. All those very many passages in the New Testament which either set forth the unframeableness of our nature to the doing of any thing that is good Not that we are sufficient of our selves to think a good thought In me that is in my flesh there dwelleth no good thing and the like or else ascribe our best performances to the glory of the grace of God Without me you can do nothing All our sufficiency is of God Not of your selves it is the gift of God It is God that worketh in you both the will and the deed and the like are so many clear confirmations of the Truth Upon the evidence of which truth it is that our mother the Church hath taught us in the Publick Service to beg at the hands of Almighty God that he would â—ndue us with the grace of his holy Spirit to amend our lives according to his holy Word And again consonantly to the matter we are how in hand with almost in terminis that he would give to all men encrease of grace to hear meekly his word and to receive it with pure affection and to bring forth the fruits of the Spirit As without which grace it were not possible for us to amend our lives or to bring forth such fruits according as God requireth in his holy Word 14. And the Reason is clear because as the tree is such must the fruit be Do men look to gather grapes of thorns or figs of thistles Or can they expect from a salt Fountain other than brackish water Certainly what is born of Flesh can be no better than Flesh. Who can bring a clean thing out of that which is unclean Or how can any thing that good is proceed from a heart all the imaginations of the thoughts whereof are only and continually evil If we would have the Fruit good reason will and our Saviour prescribeth the same method that order be taken first to make the tree good 15. But you will say It is as impossible so to alter the nature of the Flesh as to make it bring forth good spiritual fruit as it is to alter the Nature of a Crab or Thorn so as to make it bring forth a pleasant Apple Truly and so it is if you shall endeavour to mend the fruit by altering the stock you shall find the labour altogether fruitless A Crab will be a Crab still when you have done what you can and you may as well hope to wash an Ethiopian white as to purge the Flesh from sinful pollution 16. The work therefore must be done quite another way not by alteration but addition That is leaving the old principle to remain as it was by superinducing ab extra a new principle of a different and more kindly quality We see the experiment of it daily in the graffing of trees A Crab-stock if it have a Cyen of some delicate apple artly grafted in it look what branches are suffered to grow out of the stock it self they will all follow the nature of the stock and if they bring forth any fruit at all it will be sowre and stiptick But the fruit that groweth from the graft will be pleasant to the taste because it followeth the nature of the Graft We read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1. Our carnal hearts are the old stock which before the Word of God be grafted in it cannot bring forth any spiritual fruit acceptable to God But when by the powerful operation of his holy Spirit the Word which we hear with our outward ears is inwardly grafted therein it then bringeth forth the fruit of good living So that all the bad fruits that appear in our lives come from the old stock the Flesh and if there be any good fruit of the Spirit in us it is from the virtue of that word of grace that is grafted in us 17. It should be our care then since the Scriptures call so hard upon us for fruits to be fruitful in good works to bring forth fruits meet for repentance c. and threaten us with excision and fire if we do not bring forth fruit and that good fruit too it should be our care I say to bestow at least as much diligence about our hearts as good husbands do about their fruit-trees They will not suffer any suckers or luxuriant branches to grow from the stock but as soon as they begin to appear or at least before they come to any bigness cut them off and cast them away By so doing the grafts thrive the better and bring forth fruit both sooner and fairer God hath entrusted us with the custody and culture of our own hearts as Adam was put into â—he Garden to keep
it and to dress it and besides the charge given us in that behalf it behoveth us much for our own good to keep them with all diligence If we husband them well the benefit will be ours he looketh for no more but his rent and that an easie rent the Glory and the Thanks the fruits wholly accure to us as Usufructuaries But if we be such ill husbands so careless and improvident as to let them sylvescere overgrow with wild and superfluous branches to hinder the thriving of the grafts whereby they become ill-liking and unfruitful we shall neither answer the trust committed to us nor be able to pay our rent we shall bring him in no glory nor do our selves any good but run behind hand continually and come to nought at last 18. It will behove us therefore if we will have our fruit in holiness and the end everlasting life to look to it betimes lest some root of bitterness springing up put us to more trouble than we are aware of for the present or can be well able to deal withal afterwards The Flesh will find us work enough to be sure it is ever and anon putting forth spurns of Avarice Ambition Envy Revenge Pride Luxury some noisom lust or other like a rotten dunghil that 's rank of weeds If we neglect them but a little out of a thought that they can do no great harm yet or that we shall have time enough to snub them hereafter we do it to our own certain disadvantage if not utter undoing we shall either never be able to overcome them or not without very much more labour and difficulty than we might have done at the first 19. In the mean time whilst these superfluous excrescencies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how to call them are suffered they draw away the sap to their own nourishment and so pine and starve the grafts that they never come to good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Iames we translate it wherefore laying aside perhaps it may import a little more The whole verse is well worth the further considering if we had time to insist upon it it seemeth to allude throughout to the lopping off of those suckers or superfluous branches that hinder the prospering of grafts As if he had said If you desire that the holy Word of God which is to be grafted in your hearts should bring forth fruit to the saving of your souls suffer not these filthy and naughty superfluities of fleshly lusts to hinder the growth thereof but off with them away with them and the sooner the better That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. I should from this Point before I had left it but that I have other things to speak to and may not insist have pressed two things more First the necessity of our Prayers It is true our endeavours are necessary God that doth our work for us will not do it without us But without the assistance of his Spirit all our endeavours are bootless and we have no reason to persume of his assistance if we think our selves too good to ask it We may not think we have done all our part toward fruit-bearing when we have planted and watered until we have earnestly solicited him to do his part too in giving the encrease and crowning our endeavours with success 21. Secondly a duty of Thankfulness If by his good blessing upon our prayers and endeavours we have been enabled to bring forth any fruit such as he will graciously accept take we heed we do not withdraw the least part of the glory of it from him to derive it upon our selves or our own endeavours Non nobis Domine non Nobis Not unto us O Lord by no means to us but to thy Name be the glory Enough it is for us that we have the comfort onward and shall have an unmeasurable reward at the last for the good we have done either of both which is infinitly more than we deserve but far be it from us to claim any share in the glory let all that be to him alone Whatsoever fruit therefore we bear or how much soever let us not be high-minded thereupon or take too much upon us For we bear not the root but the root beareth us and when we have done our utmost endeavors the fruit we bear is still the fruit of the Spirit not the fruit of our endeavours 22. I have dwelt long upon this first difference not so much because it was the first though that somtimes falleth out to be the best excuse we are able to make for such prolixities as because it is the most maâ—erial as arising from the different nature of the things spoken of whereas the three that follow are rather verbal arising but from the different manner of the Apostles expressions in respect of the words The first whereof the second of the whole four is that the evil effects proceeding from the flesh are called by the name of Works and the good effects proceeding from the Spirit are called by the name of Fruits The Quaery is Why those and these being both effects alike they are not either both alike called Works or both alike called Fruits but the one Works the othere Fruit The works of the Flesh there here the fruit of the Spirit 23. For answer whereunto I shall propose to your choice two Conjectures The one more Theological or rather Metaphysical which is almost as new to me as perhaps it will seem to you for it came not into my thoughts till I was upon it the other more moral and popular For the former take it thus Where the immediate Agent produceth a work or effect virtue propriâ by his own power and not in the virtue of a superiour Agent both the work it self produced and the efficacy of the operation whereby it is produced are to be ascribed to him alone so as it may be said properly and precisely to be his work But where the immediate Agent operateth virtute aliâ—nâ in the strength and virtue of some higher Agent without which he were not able to produce the effect tho the work done may even there also be attributed in some soâ—â— to the inferior and subordinate Agent as the immediate cause yet the efficacy whereby it was wrought cannot be so properly imputed to him but ought rather to be ascribed to that higher Agent in whose virtue he did operate 24. The Application will make it somewhat plainer In all humane actions whether good or bad the will of Man is the immediate Agent so that whether we commit a sin or do a good work inasmuch as it proceedeth from our free Wills the work is still our work howsoever But herein is the difference between good and evil actions The Will which is naturally in this depraved estate conrupt and fleshly operateth by its own power alone for the producing of a sinful action without any co-operation at all as was said already
poorest beggar within his Realm as to protect him from violence and to require an account of his blood though it should be spilt by the hand of a Lord. 17. And yet behold a greater than Iob although I take it he was a King too within his own Territories a greater than any of the great Kings of the earth ready to teach us this duty by his example even our Lord Iesus Christ and the same mind should be in us that was in him And what was that He was pleased so far to honour us base sinful unworthy Creatures as we were as for our sakes to lay aside his own greatness emptying and divesting himself of glory and Majesty making himself of no reputation and taking upon him the form of a Servant Ill do they follow either his Example or his Apostles Doctrine here who think themselves too good to condescend to men of low estate by doing them any office of service or respect though they need it never so much crave it never so oft deserve it never so well And they who look another way in the day of their brothers distress as the Priest and Levite passed by the wounded man in the Parable without regard And not to multiply particulars all they who having power and opportunity thereunto neglect either to reward those that have worth in them according to their merit or to protect those that are wronged according to their innocency or to relieve those that are in want according to their necessity 18. There are a third sort that corrupt a good Text with an ill gloss by putting in a conditional limitation like the botching in of a course shred into a finâ— garment as thus The Magistrate shall have his Tribute the Minister his Tythâ— and so every other man his due honour if so be he carry himself worthily and as he ought to do in his place and so as to deserve it In good time But I pray you then first to argue the case a little with thee whoever thou art that thus glossest Who must judge of his carriage and whether he deserve such honour yea or no Why that thou hopest thou art well enough able to do thy self Sure we cannot but expect good justice where he that is a party will allow no other to be judge but himself Where the debtor must arbitrate what is due to the creditor things are like to come a fair reckoning 19. But secondly how durst thou distinguish where the Law distinguishes not Where God commandeth he looketh to be answered with obedience and dost thou think to come off with subtilties and distinctions The Precept here in the Text is plain and peremptory admitteth no Equivocation Exception or Reservation suggesteth nothing that should make it reasonable to restrain the Universality expressed therein by any such limitation and therefore will not endure to be eluded with any forced Gloss. 20. Least of all thirdly with such a Gloss as the Apostle hath already precluded by his own comment in the next verse where he biddeth servants to be subject to their Masters not only to the good and gentle but to the froward also and such as would be ready to buffet them when they had done no fault Such Masters sure could challenge no great honour from their servants titulo mâ—ritâ— and as by way of desert But yet there belonged to them jâ—â— dominii and by vertue of their Mastership the honour of Obedience and Subjection Which honour due unto them by that right they had a good title to and it might not be detained from them either in part or in whole by cavilling at their desert 21. But tell me fourthly in good earnest dost thou believe that another mans neglect of his duty can discharge thee from the obligation of thine dic Quintiliane colorem Canst thou produce any publick Law or private Contract or sound Reason whereon to ground or but handsom Colour wherewith to varnish such an imagination Fac quodtuum est do thou thy part therefore and honour him according to his place howsoever He shall answer and not thou for his unworthiness if he deserve it not but thou alone shalt answer for the neglect of thine own duty if thou performest it not 22. Lastly ex ore tuo When thou sayest thou wilt honour him according to his place if he deserve it dost thou not observe that thou art still unjust by thy own confession For where place and merit concur there is a double honour due The Elders that rule well are worthy of double honour 1 Tim. 5. There is one honour due to the place and another to merit He that is in the place though without desert is yet worthy of a single honour for his place sake and justice requireth he should have it But if he deserve well in his place by rightly discharging his duty therein he is then worthy of a double honour and justice requireth he should have that too Consider now how unjust thou art If he deserve well sayest thou he shall have the honour due to his place otherwise not Thou mightest as well say in plain terms If he be worthy of double honour I can be content to afford the single otherwise be must be content to go without any Now what justice what conscience in this dealing where two parts are due to allow but one and where one is due to allow just none 23. But I proceed no further in this argument having purposely omitted sundry things that occurred to my meditations herein and contracted the rest that I might have time to speak something to the latter Precept also Love the brotherhood To which I now pass hoping to dispatch it with convenient brevity observing the same method as before Quid nominis Quid juris Quid facti What we are to do and Why and How we perform it 24. First then for the meaning of the words we must know that as Adam and Christ are the two roots of mankind Adam as in a state of Nature and Christ as in a state of Grace so there is a twofold brotherhood amongst men correspondent thereunto First a Brotherhood of Nature by propagation from the loins of Adam as we are men and secondly a Brotherhood of Grace by profession of the faith of Christ as we are Christian men As men we are members of that great body the World and so all men that live within the compass of the World are Brethren by a more general communion of Nature As Christians we are members of that mystical body the Church and so all Christian men that live within the compass of the Church are Brethren by a more peculiar Communion of Faith And as the Moral Law bindeth us to love all men as our Brethren and partakers with us of the same common Nature in Adam so the Evangelical Law bindeth to love all Christians as our Brethren and partakers with us of the same common faith in
Christ. 25. In which latter notion the word Brother is most usually taken in the Apostolical Writings to signifie a Professor of the Christian Faith and Religion in opposition to heathen men and unbelievers The name of Christian though of commonest use and longest continuance was yet but of a latter date taken up first at Antioch as we find Acts 11. whereas believers were before usually called Disciples and no less usually both before and since Brethren You shall read very often in the Acts and Epistles of the holy Apostles How the Brethren assembled together to hear the Gospel preached to receive the Sacrament and to consult about the affairs of the Church How the Apostles as they went from place to place to plant and water the Churches in their progress every where visited the Brethren at their first coming to any place saluting the Brethren during their abode there confirming the Brethren at their departure thence taking leave of the Brethren How Collections were made for relief of the Brethren and those sent into Iudea from other parts by the hands of the Brethren c. St. Paul opposeth the Brethren to them that are without and so includeth all that are within the Church What have I to do to judge them that are without 1 Cor. 5. As if he had said Christ sent me an Apostle and Minister of the Churches and therefore I meddle not but with those that are within the Pale of the Church as for those that are without if any of them will be filthy let him be filthy still I have nothing to do to meddle with them But saith he if any man that is within the Christian Church any man that is called a Brother be a Fornicator or Drunkard or Rayler or otherwise stain his holy Profession by scandalous living I know how to deal with him let the Censures of the Church be laid upon him let him be cast out of the Assemblies of the Brethren that he may be thereby brought to shame and repentance 26. So then Brethren in the Apostolical use of the word are Christians and the Brotherhood the whole Society of Christian men the systeme and body of the whole visible Church of Christ. I say the visible Church because there is indeed another Brotherhood more excellent than this whereof we now speak consisting of such only as shall undoubtedly inherit salvation called by some of the Ancients The Church of Gods Elect and by some later Writers The invisible Church And truly this Brotherhood would under God deserve the highest room in our affections could we with any certainty discern who were of it and who not But because the fan is not in our hand to winnow the chaff from the wheat Dominus novit The Lord only knoweth who are his by those secret Characters of Grace and Perseverance which no eye of man is able to discern in another nor perhaps in himself infallibly we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us by the plain and legible Characters of Baptism and outward Profession So that whosoever abideth in areâ Domini and liveth in the Communion of the visible Church being baptized into Christ and professing the Name of Christ let him prove as it falleth out chaff or light corn or wheat when the Lord shall come with his fan to purge his floor yet in the mean time so long as he lieth in the heap and upon the floor We must own him for a Christian and take him as one of the Brotherhood and as such an one love him For so is the Duty here Love the Brotherhood 27. To make Love compleat Two things are required according to Aristotle's description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Affect us cordis and Effect us operis The inward affection of the heart in wishing to him we love all good and the outward manifestation of that affection by our deed as occasion is offered in being ready to our power to do him any good The heart is the root and the seat of all true love and there we must begin or else all we do is but lost If we do never so many serviceable offices to our brethren out of any by-end or sinister respect although they may possibly be very useful and so very acceptable to them yet if our heart be not towards them if there be not a sincere affection within it cannot be truly called Love That Love that will abide the test and answer the Duty required in the Text must be such as the Apostles have in several passages described it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained love of the brethren 1 Pet. 1. Love out of a pure heart 1 Tim. 1. Love without dissimulation Rom. 12. 28. Of which inward affection the outward deed is the best discoverer and therefore that most come on too to make the love perfect As Iehu said to Ionadab Is thy heart right If it be then give me thy hand As in the exercises of our devotion towards God so in the exercises of our charity towards men heart and hand should go together Probatio delectionis exhibitio est operis Good works are the best demonstrations as of true Faith so of true love Where there is life and heat there will be action There is no life then in that Faith St. Iames calleth it plainly a dead Faith Iam. 2. nor heat in that Love according to that expression Mat. 24. The Love of many shall wax cold that doth not put forth it self in the works of righteousness and mercy He then loveth not the Brotherhood indeed whatsoever he pretend or at least not in so gracious a measure as he should endeavour after that doth not take every â—it opportunity of doing good either to the souls or bodies or credits or estates of his Brethren That is not willing to do them all possible services according to the urgency of their occasions and the just exigence of circumstances with his countenance with his advice with his pains with his purse yea and if need be with his very life too This is the Non ultra farther than this we cannot go in the expressing of our love Greater love than this hath no man that a man lay down his life for his friend and thus far we must go if God call us to it So far went Christ for our redemption and so far the Scriptures press his example for our imitation Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 1 Joh. 3. 29. To recollect the Premises and to give you the full meaning of the Precept at once To love the Brotherhood is as much as to bear a special affection to all Christians more then to Heatheâ—s and to manifest the same proportionably by performing all loving offices to them upon every fit occasion to