Ten Sermons Upon Matthew 6:1-4, Sermon 8
THE VIII. SERMON.
PROV. 6.14.
He raiseth vp contentions.
THe meaning of these words is this: that where there was no contention, the man of Belial soweth contention: and where contention was either dead, or dying out: he by rubbing and chafing of it, (as it were) fetcheth and reuiueth it againe.Contentiō like a dog and a lion. Stirred vp by Belial. Contention is like a brawling dogge, or roring lion, which being raised vp, will shew his furious disposition, and put men both in feare and danger. Now Belial is one that raiseth vp this dogge, and awaketh this lion, to his owne danger, and trouble of others. The summe is this: that Belial is a common makebate, a sower of discord, an enemie to Christian peace, and one that cannot fish (as the Prouerbe is) but in troubled waters. Whereby we may learne, that an imagining head is good for nothing else but to breake vp the ground that the Diuell meaneth to sow with the seede of debate and strife. And now the wicked mans tree beareth fruite (such as it is) euen bitter contention,The tree of wickednes. which is nourished by leud thoughts in the hart, and watered by the cursed suggestions of Sathan: it buddeth in the euill imaginations of his head: it blossometh in the counterfeit and prophane gestures of his body: it knitteth in the frowardnesse of his mouth: it ripeneth in the practise of his life, when he raiseth vp contentions: it falleth and rotteth when destruction commeth speedily and suddenly vponupon him without recouerie. Lo then the fruites of a wicked heart, and surmizing head. And one thing followeth another in order (or rather out of order:) for leud stuffe in the heart, maketh euill imaginations in the braine, and euill imaginations serue to raise vp contentions amongst men. And the reason is this: euill imaginations or mentall images, are false resemblances, or surmizes that Belial hath framed of himselfe, or of others: and when they come to light, no bodie liketh of them: all men hate them, all men reproue them. Belial maintaines them, and then Contention the brawling curre is raised vp: of himselfe he imagineth that he is wise, when he is but a foole, (especially in respect of true heauenly wisedome:) that he is bountifull, when he is most niggardly: that he is able to do much, when he can do nothing: and then boasteth of himselfe what he is, and what he can do: as if he should say: Lo, this is my picture. It is nothing like you, saith another. It is saith he: and so dogged Contention is raised vp. Of God and his truth he imagineth carnally, superstitiously, grossely, and blasphemously, and commendeth it, saying: so is the Almightie, such is his nature: as if he should say: Lo, this is Gods image, this is his picture. That see others that be Gods friends,, and religious friends indeed, and they deny it, and detest it: and then contention is raised vp. Of State-matters, and commonwealth matters he imagineth crosly, and after his owne pleasure. Also of the Preachers methode and doctrine, he imagineth this and that, and frameth out a patterne of teaching himselfe: thus he should hauehave said, &c. and this he defendeth to the raising vp of contention. Of eueryevery mans actions he imagineth euill, descanting at his pleasure, of this mans dealing, and that manslife, of this mans words, and of that mans lookes, and setteth out eueryevery mans image as he listeth himselfe: which when men behold, and see how ilfauouredly, and deformedly they are set forth, they reproue the forger or counterfeiter. For who can abide to hauehave a wrong picture made of himselfe? If it be vnlike vsus in eyes, or nose, or countenance, or any part else, we scorne it and deface it. Much more are men moued when they are pictured like beastes, or see a man set foorth with a beasts head: that is a monster, who can abide it? Such a mate is Belial, who imagineth euill, and forgeth pictures (as it were) of eueryevery mans doings and sayings as he listeth himself, some after a beastly maner, some after a monstrous manner, and all after a counterfeit and vnchristian manner.
The wicked louelove to be soothed & flatteredAgaine, on the other side, as the wicked man delighteth to set foorth eueryevery man after his owne deuice, so can he by no meanes endure to see himselfe set foorth in his owne colours, and as he is indeed: but loueth to be flattered and soothed vp in all his vgly deformities. For when the Minister of God (hauing the spirit of God for his instructer, and the word of God for his warrant) shall paint out the man of Belial in his right colours, though the picture and the person do agree, yet the wicked are too curious, or too incredulous, or too peeuish to beleeue it: but will find fault, and say: I am not so bad as he would make me. Swearing, and whoring, and sabbath breaking, and vsurie, and briberie, and vanitie, and exaction, and ingrossing, and gaming, &c. are not so ill as we make them: & hence arise contention: for the truth will not be outfaced. Thus we see the reason of the order that is vsed here in placing these words, and how one thing followeth another. Now, for the better vnderstanding of the truth of this matter wherewith the man of Belial is charged, and for the clearing of such doubts as may arise about it, there are foure things diligently to be considered of.
1. The causes which moue him to raise contention.
2. The meanes whereby he doth raise contention.
3. How great and odious a sinne it is to raise contention.
4. What difference there is betweene the contentions of the wicked, and the contentions of the godly.
The causes of Belials contentious disposition, are principally two. First, the anger and wrath of God. Secondly, his owne euil affections. Gods anger is one cause: for God and he being at oddes, Belial cannot be at peace with Gods children. For he that imagineth euill continually, must imagine euill of all men: he that imagineth euill of all men, must also imagine (as he may well inough) that he is hated of all: he beleeueth no man, and is beleeued of none: he trusteth no body, & is trusted of none: and being thus hatefull & hated, it grieueth him to see others at vnitie: & therefore to bring others into his own case, he raiseth vp contentions between partie and partie: like the Diuel, who being at enimitie with God, (himself) did not cease vntil he had set enimity between God & mā. And this mutuall or ciuill dissention doth commonly follow amongst men vponupon the contempt and neglect of the word of God: and that is an effect of Gods most iust reuenging wrath: for when men refuse to submit thē selues vntounto the Gospell of peace, and so to be reconciled vntounto God: it is iust with God to giuegive them ouer, and to set them at contention amongst themselues, that they may be deuoured one of another.
According to that which the Prophet Esay saith:Esa. 57.20. The wicked are like the raging sea that cannot rest, whose waters cast vp mire and dirt. There is no peace vntounto the wicked saith my God: he doth not say, that the wicked do not rest, or will not rest: but they cannot rest: And why? Because God denyeth them peace.2. Tim. 3.13. And the Apostle saith: Euill men shall waxe worse and worse, deceiuing and being deceiued. He saith not that they may, but they shall waxe worse and worse▪ and they shall deceiue and be deceiued: as a thing ordained for them, this euill shall come vponupon them. And the wise man saith;Pro. 26.21. As the cole maketh burning coles, and wood a fire: so the contentious man is apt to kindle strife. Therfore whosoeuer he be that doth studie contention, and reioyce to heare of strife, let him feare his estate. If he cannot chuse but contend, and desire it, euen for it selfe sake: let him know, that he is branded for a wicked man of Belial, and one whome Gods anger doth euen burne vponupon, vntill it hath consumed him.
The second cause which moueth him to moue contention, are his own euill and leud affections, or desires, and chiefly the pride of his heart: as Salomon saith:Pro. 13.10. OnelyOnly through pride a man causeth contention. And this proud contentious humour of his, doth chiefly respect his own vainglorie, and the furtherance of impietie and mischiefe: Let nothing be done (saith S. Paul) through contention or vaineglorie: Phil 2.3.to shew, that the vaineglorious are contentious, and the one feedeth and maintaineth the other. And this is that which Salomon speaketh plainely in the 28. of the Prouerbs, verse 25.Pro. 28.25. He that is of a proud heart stirreth vp contention; to shew, that pride is of a stirring nature: and a proud heart by stirring of contention may easily be knowne. The second thing that Belials proud contentious heart respecteth, is (in diuellish pollicie) the more freely to practise his mischieuous deuises, imagining that he may the more quietly proceede in his wicked enterprises, without any question or molestation of himselfe. Yea out of the contentions of other men, some hauehave sucked no small aduantage. Saul pursued Dauid, till he heard that the Philistines were come foorth to inuade and destroy his land, and then be returned, by which means Dauid escaped his hands for that time: 1. Sa. 23.27.1. Sam. 23.27. While there was dissention among the people, no man layed handes on our Sauiour Christ, but eueryevery man went to his owne house. Iohn 7.43.Ioh. 7.43. Ioh. 8.1. 44.53. and Christ went his way to mount Oliuet: Iohn 8. the first verse. While the Pharisees and Sadduces were at oddes, and deuided about Paules words,Act. 23.6.7. Paule escaped for that time. Act. 23.6.7. By this pollicie also did the seditious that were in the citie of Ierusalem, raise a third armie (when they saw the Citie alreadie deuided) to the vtter spoile and ouerthrow of the whole Citie: so the contentions of the Citizens was a vantage to the seditious. And no doubt, but there are many such amongst vsus, that would be glad to see ciuill dissention in the land (which God for his mercies sake, if it be his will turne from vsus,) that they might then the more freely follow the spoile, and fall vponupon the pray. And by what other pollicie (I pray you) doth the vicar of hell still hold his place, but by the contentions of Princes and Nations? To this end did Pope Hildebrand neuer leaue hitching and encroching vponupon the Emperours right,The Pope raiseth contention betweene Princes: and why: vntill he had put him quite beside the cushion (as they say.) And because the Princes of the world should hauehave no leysure to see the villanies and outragious practises that lurke vnderunder his triple Crowne, much lesse to call him into question, and least of all to suppresse and deiect him: his practise hath bene, and is, to set variance and contention betweene Prince and Prince, betweene nation and nation, that while they are busie in defending of themselues one against another, he may both quietly hold that which he hath gotten, and also more easily enlarge the borders of his Popedome: and all (forsooth) vnderunder the name of Saint Peters patrimonie: yea, that he with his cup-shorne Cleargie may play Rex, and in time ouerrunne all.Pope Hildebrand. So Hildebrand, (like a hell firebrand) first by excommunicating of Henry the Emperour of Germany, set his subiects and him at variance, that they rebelling against him, and the Pope at the same time excommunicating him, might driue him to submit himselfe vntounto the Pope: which indeed the Emperour most slauishly did, with his Queene and his child, who waited bare footed and bare legged in a cold winter, three daies and three nights at the gates of that proud Luciferian Prelate: and at the last was let in and admitted to the Pope, where he was constrained to yeeld vntounto such base conditions as pleased that proude Prelate to bind him vntounto, surrendring his Crowne and kingdome vntounto the Pope, and receiuing the same againe at his hands. Afterward fearing lest the Emperor would be reuenged of him, for his good entertainment that he gaue him, he excommunicated the Emperor againe, and set vp Rodulphus Duke of Sueuia in his place: during which contention, the Emperor was at no leisure to deale against the Pope, as afterward he was, whē he had subdued Rodulph, and was setled againe in his Empire in peace. In the same steppes do all Hildebrands successors walke to this day, setting all Christendome together by the eares, that in the meane time they may easily get,Why Papists set strife betweene the Ministers & Church gouernors. and quietly keepe, whatsoeuer he can get. The like practise is taken vp by our home-bred Papists both couchant and dormant: who endeuour by all meanes to set contention betweene the Church-gouernours and the Pastours of the Church, about matters of circumstance, that in the meane time they with the rest of common aduersaries may do what they list, and go whither they list, running through the countrey, and spoiling the haruest of the Lords Ministers, like Sampsons foxes with firebrands at their tailes.Sathans drift in raising contention betweene The like pollicie doth Sathan still vse in filling the Church with needlesse stirres, and vnkind contentions, by Schismatickes, which robbe the Church of Christ of her children, that the true preaching of the Gospell may by this meanes be hindered and stopped. And to what end else of late, hath there bene such contention euen about some fundamentall points of our faith,Teachers▪ and the doctrine of the Church: but while men are busie in vnderpropping the frame, and to saue the whole house from falling, Sathan with his leauie of Atheists, Papistes, and Machiuilean polititians may runne away with the spoile, and not be espied. And what other drift hath the Diuell, in sowing of discord betweene the Pastour and people,Pastor and people. but to hinder the worke of the word, still buzzing this into the minds of the people, that the Preacher is not learned, or else speaketh of malice, &c. The like purpose he hath (as we see by daily experience) in raising of contention betweene neighbour and neighbour,Neighbour and neighbour. to breake the bands of louelove, and to breede straungenesse and contempt of one against another, lest that by often meeting in brotherly and kind sort, they might mutually stirre vp, and confirme one another in the graces of the holy Ghost, and in the pathes of pietie and religion. The like pollicie hath Sathan also in raising of contention betweene man and wife,Man and wife. to interrupt their godly prayers, and good courses of Christian exercises, whereby Gods blessing and fauour may be hindred and kept from them: and he in the meanetime may set in his foote, and worke all kind of mischiefe, wrath, and vncleannesse amongst them. Let vsus consider well of this, that louelove to feede (as it were) vponupon stoutnesse, and peeuish affections, only for maistry sake: let vsus learn rather to seek after peace & ensue it, for contention wil come fast inough, like weeds amongst the corne, or as dogs that come out as a man rideth, before they be called. And so much briefly for the first point▪ namely▪ the chiefe causes why the man of Belial delighteth in raising vp of contentions.
The secōd point. How.Now let vsus come to the second point, and see by what meanes he doth raise contentions. The meanes are diuerse, but chiefly three. First, talebearing, and tale-belleuing. Secondly, misconstruing, and taking things in the worst sence. Thirdly, busie medling in other mens matters. Of talebearers the wise wan speaketh thus:Pro. 26.20. As without wood the fire goeth out, so without a talebearer strife ceasseth: Pro. 26.20. to shew, that strife is maintained by tales,Of talebearers. as the fire is by wood: the more wood the more fire: so the more tales the more strife. And he that carrieth tales, carrieth wood like a scullion, or kitchin boy, to make a bigger fire. They may be compared to rogish pedlers, or pedling rogues, which go about with light & trifling wares: vnderunder pretence whereof many play the theeues, and do much harme otherwise. But if no bodie would looke vponupon their wares, they would hauehave small list to open them: so if no bodie would hearken vntounto talebearers, but would reproue them, either by word, or by countenance, surely they would not take such a felicitie in that trade of life as they do:Pro. 25.23. For as the North wind driueth away raine (saith the Wise man) so doth an angry countenance the slaundering toung. But these kind of vermine hauehave more patronage, and better countenance, then honest men: for commonly they tell their tales as Libellers vtter their mind, being ashamed of their names, lest they should be disproued, and reproued. And their tales commonly go abroad like fatherlesse children, or rather like bastards, without fathers knowne, or maisterlesse rogues, who hang on eueryevery bush a rag that they come at. I will tell you a thing of such a one (saith this base scullion of the diuels kitchin) but I will tell it you in secret, you must keepe it to your selfe, or else I shall be shent, and get ill will▪ I will saith the other, I pray let me heare it: and so the innocent party is bought & sold, haled & pulled, rent & torne, condemned and hanged,Two theeues. 1. The reporter. 2. The receiuer. between two malicious theeues, and he not aware of it. The one robbeth his neighbor of his good name, which is better then gold and siluer, and the other is the receiuer. Odiosum genus, a hatefull broode they are: and deserue hanging ten times more then he that robbeth a man vponupon the high way: for he may make restitution of that which he stole, but a mans good name cannot be restored againe. No saith Machiauel slaunder thy enemy, & speak all euill of him that can be deuised: (yet cunningly, that it may be beleeued) if otherwise thou canst not be reuēged of him: for howsoeuer he may, and doth cleare himselfe of the slander, yet a scarre wil remaine do what he can. A diuellish practise, & fitter indeed for Machiauel & his followers, then for any that beareth the face and name of a Christian. This was Absaloms practise, to steale away the hearts of his fathers subiects, partly by misreporting of his fathers gouernment, & partly by extolling of himselfe: a most traiterous & theeuish practise. In like maner do all aspiring minded talebearers grace themselues by disgracing of others, to rob men of their friends, which is worse then to rob a man of his goods: and such if they repent not, must make iust accompt to hang in hell for it, though they hang not here.
As it is a wicked practise to carrye tales in such obscure sort as hath bene shewed,Of beleeuing tales. so it is as bad to beleeue tales, and to giuegive credite to talebearers without any further proofe and examination of the matter. It hath bene the vndoing of many an innocent and honest man. Ziba cometh to king Dauid with a smooth tale against his maister Miphibosheth, 2. Sam 16.3.4.Dauid receiued it, but did not examine it: and giuing rash credite vntounto it, made no more ado, but presently (without hearing Miphibosheths defence) gaue all Miphibosheths lands vntounto Ziba, a slanderous & flattering clawbacke. And though Dauid were as an Angell of God in wisedome and discerning (as the woman of Tekoah told him) yet he was too hastie and credulous in that matter. Whereby we may learne that euen the bes… men are subiect to this foule fault, and are guiltie of false witnesse bearing against their neighbour, contrarie to the ninth Commaundement: which is done not onelyonly by reporting, but also by beleeuing of false things against our neighbour. And surely men must take heed of this foule vice, which is of so cursed consequence as we see daily. We had need (I say) take heede how we beleeue reports raised against Christian professors of the Gospell: especially against the zealous Preachers of the word: because Christ hath told vsus they shall be hated of all men for his names sake:Mat. 10. Mat. 5. and that men shall speake all manner of euill saying against them falsly for his sake. And such as Dauid was shall not want Zibaes enough, in Court, and countrey, and citie, and eueryevery where: eueryevery great man, yea eueryevery one that is in authority hath such hangbies too many about him, to hurt honest men in their credite, if they take not heede of them. Surely at another time, Dauid did passing well, when he forbad the publishing of Sauls death amongst the vncircumcised at Gath and Askalon, 1. Sam. 31.20.lest they should insult & reioyce at the death of the Lords annointed, the king of Gods people: to shew, that if we must not alwaies publish euen true things, & that are notoriously and famously knowne, when the concealment of thē may be more for Gods glory: much lesse ought we to deuise, or to publish, or to credit false rumours & slaunderous reports against the Lords annointed, or any of the Lords people, which tend to no other end but to the dishonor of God, in defacing of his seruants.Ruth. 2.11. In the 2. of Ruth. ver. 11. there is a notable pattern or exā ple for newes mongers: All is told me (saith Booz vntounto Ruth) that thou hast done vntounto thy mother in law, since the death of thy husband, & how thou hast left thy father and thy mother, and the land where thou wast borne, and art come vntounto a people which thou knewest not in times past. By which relation of Booz vntounto Ruth, we may learn, that the vertuous acts of good men are to be spoken of to their cōmendation & comfort, to the drawing on of others: & aboue all, & in all, to the glory of God. And that if we will needs be discouering of mens liues & doings, we should speak of their good deeds, and vertuous acts, & not stand raking still in their corruptions, and infirmities, (as the maner of most men is) & in reporting, not to eclipse their vertues, but to shew all to the full, as he did that told Booz of Ruth: but so will Belial neuer do.
2Taking all things in ill part.The 2. way which the man of Belial taketh for the raising of contē tions, is a wilfull & peeuish taking all things in euill part, & construing them to a wrong sense: like the malicious Iewes who alwaies drew the heauenly words of our blessed Sauiour frō the right meaning: when he spake of the temple of his body: shewing how that shold be destroied, & within 3. daies builded again:Ioh. 8.22. they maliciously construed his words, to be meant of the temple of Ierusalem. When he spake of going to a place whither they could not come vntounto him: they presently asked if he wold go & kill himself. Whē the blind man (being restored to his sight by our Sauiour Christ) did but answer the Iewes vntounto their question, shewing how he came by his sight, & maintained the deed of our Sauiour Christ, they captiously tooke him at the worst, as though he went about to teach them. Iohn 9.34.Ioh. 9.34. So do all wicked lawlesse Belials. Answer their demands & questions, with some reasons that they cannot gainsay, then we go about to teach them: and then to a braule. Speake merrily, and familiarly, thinking no harme against any man, they take it as a deriding, and scoffing at them: and then to a braule. Do but a little reuerence vntounto them, & then they thinke that they are despised. Do much reuerence them, and then they take it as if we mocked them. Admonish them, counsell them, reprehend them, they are aloft straight, and take it that we command them, that we iudge them, that we condemne them: they will not endure it. Their felicity is great that they take in descanting vponupon the Princes lawes, vponupon the Preachers liues and doctrine, and the doings of all men. In a word, say what you will, do what you can, meane as well as may be meant, be familiar or be strange, eate or eate not, pipe or mourne, all is one, nothing is well taken at the wicked Belials hands: and so long, what can be looked for but contention?
The third way whereby he raiseth vp contention,3Intermedling in other mens matters. 1. Tim. 5.13. is by busying, and medling in other mens matters which belong not vntounto him, and that before he is called thereunto, whereof some be women, some be men. Of contentious and busie bodied women the Apostle speaketh thus: Being idle, they learne to go about from house to house, yea, they are not onelyonly idle, but also pratlers, and busie bodies, speaking things that are not comely. Salomon (speaking of contentious women) saith:Pro. 21.9. It is better to dwell in a corner of the house top, then with a contentious woman in a wide house. To shew, that there is small ease or rest to be looked for with a contentious woman. And in the 19.19. verse he saith, it is better to dwel in the wildernesse, then with a contentious and angry woman. To shew, that there is more comfort and rest to be looked for amongst the wild beasts, then among contentions women.
Of busie headed men, some are intermendlers in Church matters, and some in common-wealth matters.2 Sam. 6.7. Of the first sort are such as Vzzah was, who put his hand vntounto the Arke of the Lord, to hold it vp from falling, when he had no calling thereunto. The Lord was very wrath with him for it, and in his iust vengeance stroke him downe for it, euen in the very place with present death. If the Lord were so angrie with Vzzah, who in feare and of a good intent did but touch the Arke of God, then what must they looke for, who of a wicked intent, to carpe and cauill, maliciously and proudly meddle with the holy things of God, and matters of Gods Church,Pro. 21.27. without any calling too? The sacrifice of the wicked is an abhomination (sayth Salomon) how much more when he bringeth it with an euill mind? Euen so, the medling of the wicked in Gods matters which belong not vntounto them, is an abhomination: much more when they meddle with a wicked mind,Iob. 21.21. and that also to do hurt thereby. When Peter (of meere curiosity) was inquisitiue to know what should become of Iohn, 22.Christ gaue him a very round checke for his labour, saying: What is that to thee? follow thou me: To shew, that it is a foule fault to neglect our owne callings, and to be curious and inquisitiue about other mens affaires which pertaine not vntounto vsus: and God will surely rebuke such curious persons. Yet how many at this day do imitate Peter in his vaine curiositie, or curious veine, not fearing or regarding the rebuke that they shall hauehave from God for their labour? What thinke you of Bishops & their calling (say some?) of this mans gifts, and that mans teaching say other? EueryEvery cobler and pedler, or tinker, and prentise must know these things, and hauehave an oare in the Church gouernours boate: and hereof arise contentions, and schismes, and factions, and rents in the Church of Christ. In the meane time examine them how they hauehave followed Christ themselues (a thing indeede whereunto they are called:) alas they can say nothing of that matter, their owne callings are neglected, they leape in and out of them at their pleasure, their families and themselues without all discipline and gouernement. Alas what aunswer will they make when Christ shall stay them, and say vntounto them: What is that to you? follow you me. When Christ was in a heauenly Sermon against distrustfull care for the world, and fainting feare of persecution, there was amongst his auditours a very saucy, and vnmannerly worldling, whose heart was so much vppon his halfe penny (as they say) that he could not stay vntill the Sermon was done, but (interrupting our Sauiour Christ) spake vntounto him to deuide the inheritance betweene him and his brother: but marke Christs aunswer:Luk. 12.14. Man (saith he) who made me a Iudge and a deuider of lands amongst you? Shewing, that it was no part of his calling, and seeing that it did not belong vntounto him, he would not meddle with all: teaching vsus thereby also what we are to do in the like cases.
The second kind of busie headed fellowes (whose intermedling in other mens matters, Sathan vseth as his bellowes to blow the coales of contention) are in the common-wealth. Of such we hauehave a very liuely, yet fearfull example in Absalom, in 2. Samuel 15.2.3. who being a subiect, would meddle in the Kings affaires, and take vponupon him to gouerne, to heare and examine mens causes before he was called, but it turned in the end to his owne shame and vtter ouerthrow: but marke his vile practise: He riseth vp early, and standeth hard by the entring in of the gate, as though he were a man that preferred the common-wealth before his owne businesse, and were loth that suters should attend too long:2. Sam. 15.2.3.4. then he calleth men vntounto him as they went in at the gates, if they had any matter or controuersie before the King, and came to the king for iudgement, and then he questioneth with him in this sort. Of what tribe, or citie art thou? then he enquireth what his suite and matter is, whē he heareth it, were it good or bad, he telleth him, that his matter is good and righteous, but there is no man deputed of the king to heare thee. Oh that I were made Iudge in the land, that eueryevery man which hath any matter or controuersie, might come to me, that I might do him iustice. And when any man came neare him to do him obeisance, he put forth his hand, and tooke him, & kissed him. And on this manner did Absalom to all Israel, that came to the King for iudgement: so Absalom stale the hearts of the men of Israel. Which after grew to an open treason, and rebellion against the king his father, yet against his owne life through the iust iudgement of God against him. In like sort at this day it is amongst vsus:The practise of petty foggers, and hungry Lawyers. do we not see many crafty Lawyers, petty foggers, and others of no calling, wanting worke, that can cunningly creepe into mens matters, and counsell them (in shew like friends) of meere pitty to their cause, and of meere goodwill, gratis, for nothing, and can teach them which way to be reuenged of him that hath done them wrong, and how to maintaine sute one against another: when otherwise (but for such vipers) the parties were most likely to hauehave growne vntounto a peace:Mat. 5. Blessed are the peace-makers (saith our Sauiour Christ) then cursed are strife makers.
And yet I deny not, but that if men be lawfully called, they may meddle in other mens matters,We may meedle to make peace, but not strife. as Counsellours may, and Iudges, the one to counsell and pleade, the other to determine: yea, God forbid else: otherwise many that are not able to followe their owne cause should hauehave great wrong. And others also may meddle being by parties requested, or by authority appointed as arbitrators to take vp or make a stay of matters, and so to ende strife, and make peace. As eueryevery neighbour will runne with water and buckets, to quench a fire when a house burneth: so eueryevery Christian ought to do his best endeuour to make peace, and to end strife, when men are at oddes: but he that shall be a meanes to begin strife, or to enlarge the breach, is like him that setteth a mans house on fire, and afterward in stead of water bringeth more fire to the burning downe of that, and the whole city: such a one is an odious man amongst all men, and counted not worthy to liue.
Many of tender conscience are much troubled about this point, namely, what to do if they see another man do euill, as to sweare vainely, to blaspheme Gods name, or to hauehave any offensiue image in his house, or to vse any vnlawfull recreation, or to spend away the time of holy exercises, as the Preaching of the word, &c. in profane exercises, and many other things the like, whether they ought to go vntounto them and reproue them for their euill or no:A necessary question. if they should not, they thinke that they are accessarie to their euill: and if they should, much contention and hatred, yea mischiefe would (as commonly we see it doth) follow vppon them, because men vnregenerate can by no meanes abide to be reproued of their faults, nor hardly the regenerate themselues, except themselues hauehave receiued a singular measure of wisedome, and patience, and withall that they be wisely and louingly intreated too.
Answer.Surely in this case men must learne to be wise in the Lord, and take heed that nothing be done in a preposterous zeale, rashly, and without good warrant and discretion, least they do more harme then good when they thinke the contrary. In this case I suppose that many circumstances are diligently to be considered, but especially, we are to looke before, that we hauehave a lawfull calling, or warrant from God by his word, or some iust occasion which may serue in stead of a calling. We will be ashamed (and afraid too) to go into our neighbours house, and to search eueryevery roome of his house, without his leaue and consent, and to examine how he came by this, and where he had that, and to find fault with his diet, and his houshold stuffe, and to mislike him because eueryevery thing is not as we would hauehave it: for such boldnesse were a great argument of folly, want of modesty, and all good nurture: yea it would argue a wonderfull impudencie, insolencie, and shamelesse pride: neither would such a one be regarded, but rather thrust out of the doores by the head and shoulders, and examined like a suspitious person, by what commission or authoritie he doth so busie himselfe in his neighbours affaires which belong nothing vntounto him. But if a man be sent for, by the housholder, to vew his building, or his stuffe, or any thing that is in the house, and required to giuegive his opinion of it, and to correct that which he shall find amisse, then with honesty, credit and comfort, he may speake freely.
If I come to a place as a straunger guest-wise, if he shall require me to pray with him in his family, and to Catechise his family, I hauehave a good calling, I may do it. Otherwise, I see not that I am bound to thrust my selfe into those duties vnrequired: if he shall require my iudgement in good sort, and earnest wise, to be resolued about any matter that is about his house, or any offence committed by himselfe, or by any of his family, as a houshold fault, I doubt not, but that I may safely speake my mind: Or if we be of old and familiar acquaintance, and so continue in friendship, then as a friend hauing some interest in my friend, I thinke I may in friendly wise contend with him about that which I see amisse in him or in his family, and admonish him. Or if a Pastour of a congregation shall see any priuate disorder, or abuse in any of his flocke, he ought to go vntounto him, and soberly admonish him. Or if a question be moued in company, tending to any errour, or for the clearing of any doubt, I do not doubt but that vppon occasion thereof (one thing drawing on another) a man may more safely, freely, and with lesse offence speake as God shall enable him for the truth, then otherwise, as many that (of a sudden peremptorily and rudely) breake in vponupon men, in their priuate discourses. Or if thou be the maister of a famliy, & hearest thy friends at thy table, vse vngodly speeches against religion, or backbiting and offensiue speeches of any, whether present or absent, thou oughtest to tell them of it, least thou make thy house a receptacle of vngodlinesse and mischiefe. And if thou hast so good calling or occasion as thou hast heard before, then thou mayest and oughtest to speake (especially when the case toucheth the glory of God) though no man else wil speake, remembring what our Sauiour Christ sayd, when some carped at his Disciples which praysed him as he rode into Ierusalem: Luk. 19.40.If these should hold their peace, the stones would cry. Or if thou be a man of great place and authoritie, and in sauour with the Prince and others of high calling, and seest the Church of God in daunger, as it was by Hamans wicked practise, and no body else will step foorth to speake in behalfe of the innocent; then oughtest thou to put foorth thy selfe, yea though thou venter thy owne life in that case, as Hester did:Hest. 4.19. for (as Mordecai sayd vntounto her:) Who knoweth whether God hath brought thee vntounto such fauour and dignitie against such a day? Oh how many are there that hauehave both good calling, and iust occasion offered them many wayes, and may hauehave free accesse vntounto Princes, and speake freely, and be heard willingly, whereby they might do much good vntounto the poore Church of Christ if they would: but alas, vppon no occasion, and without any warrant they can contend where they neede not, nay where they ought not: and where they should speake there are they tongue-tied: nay, would to God they did not take all occasions of hindering good causes, and of betraying the truth.
But otherwise, if thou hast neither calling (as a Minister in his flocke, or a maister of a family, or a Magistrate in the common-wealth) nor place, nor occasion iustly and fitly offered vntounto thee: thē feare to venture (as many do, who hauehave as they thinke a great gift in a reprehensiue veine) least it fall out with thee as it did with the sonnes of Sceua, who tooke vponupon them to do as Paule did, that is, to cast out diuels when they had no such commission nor power, and it be sayd vntounto thee as the diuels sayd vntounto them: Paule we know, and Iesus we acknowledge, but who are you? Act. 19.14.and withall fall vppon thee (as diuellish minded persons vse to do) and driue thee out naked and wounded. A worke both endlesse, fruitlesse, and dangerous it were for a straunger, a plaine simple man, or any man else whatsoeuer, except he were armed with great power and authority, to go to eueryevery one in a faire or market, that should be heard swearing, or blaspheming, or scoffing, or vainely disposed. Christ would not medle with deuiding of lands, nor with giuing of sentence against the adultresse, because they were matters which belonged not vntounto him. Neither would wise Abigail reproue her husband for his churlishnesse toward Dauid, 1. Sam. 25.when he was in his cups, because then he was not capable of counsell nor admonition. According to which examples let vsus walke in all abundance of godly wisedome, and the Lord shall giuegive a blessing, vntounto his glory and our comfort.
Now let vsus pray.