The Cure of Church Divisions, Directions · Direction 48
DIRECT. XLVIII.
Think more and talk more of your faults and failings against others; especially against Princes, magistrates, and Ministers, than of their faults and fail…ngs against you.
THe Reason of this Counsel is very obvious and past contradiction. Another mans sin as such is not yours: No mans sin shall damn you▪ but your own; no nor bring any proper penalty on you. Our suffering by other mens sin, is the common way to Heaven, by which Christ and his Apostles went: But our own sin is that which must have the blood and spirit of a Saviour for its cure, or it will undo us. He came to destroy the works of the Devil, and to save his people from their sins: Math. 1. 21. 1 Ioh. 3. 8. But not to keep us from being persecuted by sinners: Math. 5. 10, 11. without escaping persecution we may be saved, (for every one that will live godly in Christ Jesus must suffer persecution, 2 Tim. 3. 12.) But except we Repent of our own sin we shall perish, Luk. 13. 3, 5. we must mourn for the sins of others (Ezek. 9. 4.) but we properly Repent of none but our own.
Should we not most fear that which we are most in danger of? And most lament that, which we are most guilty of? And most talk against that which most concerneth us? And all this is not other mens faults, no not Magistrates or Ministers (though much to be bewailed) but our own.
Every one will confess, that the true spirit of Christianity is agreeable to what I say. And yet how contrary is the practise of no small number of the Religious? In all companies how forward are they to talk of the sins of Princes and Parliaments? of Courtiers and Nobility, and Gentry? especially of Ministers; And not only of the scandalous that are guilty indeed, but of the innocent that are not of their way; whose faults they rather make than find? But how seldome do you hear them tell any how bad they are themselves? (unless it be in formality to seem humble persons) yea, how impatient are they with any other that find fault with them? It would be much more acceptable to God and wise men, to hear you talk of your own infirmities, than of the Rulers or Ministers, or Neighbours? The one is a work of Repentance; and the other of detraction and backbiting. The one is a work which you are commanded by God (to judge your selves, and confess your faults one to another:) But the other is a work which you have seldomer a call from God to do. One rendeth to your pardon; the other to your guilt: Therefore if you fall into the company of backbiters, that are dishonouring their Rulers or their Pastors, or telling how bad their neighbours are; labour to purifie these stinking waters, or turn the stream: say to them, [O friends how bad are we our selves! what pride is in our hearts! what ignorance in our minds! so wanting are we even in the lowest grace, Humility, that we have scarce enough to make us take patiently, such censures as now we are giving out upon others? so selfish as dishonoureth our profession with the brand of contractedness, and partiality; so weak that all our duties are liable to greater censures than we can bear: And our inward graces weaker than our outward duties. Of such ungoverned thoughts, that confusion and tumult instead of order, and fruitful improvement, are the dayly temper and employment of our imaginations: so passionate, impatient, and corrupt, that we are a trouble to our selves and others, and a dishonour to the Gospel, and a hinderance to the conversion of those whom our holy exemplary lives should win to God: so strange to Heaven, as if we had never well believed it: And to say all in one, so empty of Love to our dear Redeemer and the God of Love, that our Hearts lie vacant to entertain the love of worldly vanities; and draw back from the serious thoughts of God, which should be our daily work and pleasure; and flie from the face of Death, as if we should be worst, when we are nearest to our God. And when we are our selves no better, should we not rather complain of the sore that is so near us? and marvel that our neighbours vilifie not us, and that the Church doth not judge us unworthy of its Communion! Nature teacheth or constraineth all men, to be more sensible of their own diseases, than of their neighbours; and to complain of them most as loving themselves best: Is it then because you love your neighbours better than your selves, that you speak more of their faults and infirmities than of your own? If not, take heed lest it prove not to be the voice of love! and then I need not tell you how bad it signifieth! God is Love, and he that dwelleth in love dwelleth in God, and God in him. The Devil is the Love-killer: And what way can you imagine so powerful to kill love to any others, as to make men think them to be very bad? Doth any man love evil that knoweth it to be evil? certainly therefore these speakings evil of others, are love-killing words (though to his face to make him know himself, they might be medicinal:) and therefore they are the service of the love-killing spirit.]