The Cure of Church Divisions, Directions · Direction 49 – Direction 53
DIRECT. XLIX.
Take notice of all the good in others which appeareth, and rather talk of that behind their backs, than of their faults.
IF there were no Good in others, they were not to be loved: For it is contrary to mans nature, to will or love any thing, but sub ratione boni, as supposed to be good. The good of nature, is lovely in all men as men, even in the wicked and our enemies (And therefore let them that think they can never speak bad enough of nature take heed lest they run into excess:) And the capacity of the good of holiness and happiness, is part of the good of nature. The good of gifts and of a common Profession, with the possibility or probability of sincerity, is lovely in all the visible members of the Church. And truly the excellent gifts of Learning, judgment, utterance and memory, with the virtues of meekness, humility, patience, contentedness, and a loving disposition inclined to do good to all, are so amiable in some, who yet are too strange to a heavenly life, that he must be worse than a man who will not love them.
To vilifie all these gifts in others, savoureth of a malignant contempt of the gifts of the Spirit of God. And so it doth, to talk all of their faults, and say little or nothing of their gifts and virtues: yea, some have so unloving and unlovely a kind of Religiousness, that they backbite that man as a defender of the prophane, and a commender of the ungodly, who doth but contradict or reprehend their backbitings: And are ever gain-saying all the commendations which they hear of any whom they think ill of.
But if you would when you talk of others (especially them who differ from you in opinions) be more in commendation of all the good, which indeed is in them. 1. You would shew your selves much liker to God who is Love, and unliker to Satan the accuser. 2. You would shew an honest impartial ingenuity, which honoureth virtue where ever it is found. 3. You would shew a humble sense of your own frailty, who dare not proudly contemn your brethren. 4. You would shew more love to God himself, when you love all of God whensoever you discern it; and cannot abide to hear his gifts and mercies undervalued. 5. You would increase the grace of love to others, in your selves, by the daily exercise of it; when backbiting and detraction will increase the malignity from which they spring. 6. You would increase Love also in the hearers; which is the fulfilling of the Law; when detraction will breed or increase malice. 7. You will do much to the winning and conversion of them whom you commend, if they be unconverted. For when they are told that you speak lovingly of them behind their backs, it will much reconcile them to your persons, and consequently prepare them to hearken to the counsel which they need. But when they are told that you did backbite them, it will fill them with hatred of you, and violent prejudice against your counsel and profession.
Yet mistake me not: It is none of my meaning all this while, that you should speak any falsehood in commendation of others; nor make people believe, that a careless carnal sort of persons, are as good as those that are careful of their souls, or that their way is sufficient for salvation; Nor to commend ungodly men in such a manner, as tendeth to keep either them or their hearers from repentance; Nor to call evil, good, or put darkness for light, nor honour the works of the devil. But to shew Love and impartiality to all; and to be much more in speaking of all the good which is in them, than of the evil: Especially if they be your enemies, or differ from you in opinions of Religion: Tit. 3. 1. Put them in mind to be subject to principalities and powers; to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers but gentle, shewing all meekness to all men. For we our selves were sometime foolish, &c. Grace is clean contrary to this detracting vice.
DIRECT. L
Study the Duty of instructing and exhorting, more than Reproof and finding fault.
I Deny not but that it is duty to tell a brother of his fault, and to reprove and that with plainness too. Math. 18. 15. Lev. 19. 17. And it is but few that do this rightly, of many that will backbite and censure. But yet I have long observed, that many Christians are enquiring, How they must manage the duty of Reproof, who nenever enquire how to perform the duty of Christian exhortation or instructing of the ignorant. When as this later is much more usually a duty than the former; And you are bound to exhort a multitude whom you are not bound to reprove. And exhortation to good is a duty which the hearer is usually less offended at; It doth not so much gall and exasperate his mind: It shameth him not so much, and yet is the greater part of our duty to him; as the positives of Religion are before the negatives. Exhortation (rightly used) is the plain direct expression of Love, and an earnest desire of anothers good: When Reproof doth savour of a mixture of Love and displeasure; and the wrath doth often cloud the love.
And I must say, that I find many surly proud Professors, much proner to Reproof, than to Exhortation: Their pride and self-conceitedness makes them too forward to reprove their Governours, and the ignorant people are ready enough to reprove their Teachers, and the servant to reprove the Master or the Mistris; but not to be reproved by them. Ministers must be wise and cautelous how they set such people on reproving and finding fault with others, when their own pride and passion and fond self-opinion, is ready to put them on too far.
DIRECT. LI.
The more you suffer by your Rulers (or any men) the more be watchful lest your sufferings tempt you to dishonour them. And the more you are wronged by your equals, the more be afraid lest you should be tempted to withdraw the Love which is their due.
THe Honouring of our superiours, is a Moral or Natural duty (of the fifth Commandement) which sufferings will not excuse us from: And so is the Love of all men, even of our enemies. And selfishness and Passion are things so powerful, that it is wonderful hard to escape their deceit: They will blind the mind, and change the judgement, and corrupt the affections, before you are aware, or believe that you are at all perverted.
Every man must watch most where his temptation is strongest. Do you not think that you have a far stronger temptation, to dishonour a persecuting Magistrate than a good one? And to hate an enemy than a friend? Therefore arm your selves, and one another against this snare. And when others are aggravating the fault and injury, do you in company remember each other, in what danger you are now of losing your innocency, and of doing your selves more hurt by that, than any powers or enemies can do you. It is an easie thing to Love one that loveth you, and to honour a Magistrate that doth good to you and all. But as the Apostle saith of servants, 1 Pet. 2. 18, 19, 20. (Be subject—Not only to the good and gentle, but also to the froward: For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully: For what glory is it, if when ye be buffeted for your faults you take it patiently? But if when ye do well and suffer for it, ye take it patiently, this is acceptable with God.
DIRECT. LII.
Make conscience of heart-revenge, and tongue-revenge, as well as of hand-revenge.
IT is so notorious that Revenge is a usurpation of Gods prerogative, & a heinour sin, that Professors could not so frequently & easily commit it, if they did not first deceive themselves, and take that to be no revenge which is. To do any open hurt to another, they take notice of as sinful revenge. But is there no secret wish in your heart, that some evil may befal another? Nor no secret gladness that some evil hath befaln him? You will say, It is not in revenge, but in hope he may repent: But take heed what is in your heart. Its one thing to Repent of his injury to you as such, and to make you amends and repair your honour: And its another thing to repent of it as a sin against God, to the saving of his own soul. Is it not the former that you more desire than the later?
And are not your Tongues employed too often in revenge? What are all your secret reflections, and endeavours to dishonour those that have wronged you, but revengeful speeches? Railing, and backbiting, and nibling at anothers honour and good name may be acts of revenge as truly as the actions of the hand.
DIRECT. LIII.
When you are exasperated at the hurt which you feel from Magistrates, remember the good which the Church receiveth by them, as well as the hurt.
IF you look all at the evil in any man, and overlook the good, you cannot choose but hate h…m: And if you think only of what you suffer by Magistrates, you may easily know what the effect must be. And the sin is so great, that it should not be made light of, by a tender conscience. The good of the Office and of the person is of God; and the evil is of Satan: And should you so look at Satans part, as to pass by all Gods part? What ingratitude is it, to take notice so deeply of your suffering, and to take no notice of your mercies. There are few Heathen Magistrates, from whom those Christians who live under them, receive not much more good than hurt. Much more Christian Magistrates are a blessing to believers. For if they persecute some, yet they usually protect more, from the fury of the vulgar rabble, who would quickly devour them, if Rulers did not restrain them. And the countenancing of the Christian Religion in the essentials, and defending Christian assemblies for Gods worship is an unvaluable mercy. If Paul said to the Romans [Rulers are not a terrour to good works, but to evil—Do that which is good, and thou shalt have praise of the same: for he is the Minister of God to thee for good] Rom. 13. 3, 4. How much more may those say so who have Christian Magistrates! Or if some particular persons do suffer more under some such, than Paul or the Christians did under Heathens (Acts 28. last) yet every true Christian, must more regard the publick interest than his own: and must rejoyce that the Gospel hath any protection and furtherance, and the souls of the people any benefit, whatever his personal suffering be. Read Phil. 1. 12, to the 20.