Directions for Weak Distempered Christians, Characters (4 of 4)
The last concerneth not our present business: we must hold Church-communion with many that are unfit to be our bosome friends, and that have no eminency of parts or piety, or any strong-perswading evidence of sincerity. But the terms of Catholick Communion, he knoweth, are such as these. 1. They must be such as were the terms of Church Communion in the dayes of the Apostles. 2. They must be such as are plainly and certainly expressed in the holy Scriptures. 3. And such as the Vniversal Church hath in some ages since been actually agreed in. 4. And those points are likest to be such, which all the differing parties of Christians are agreed in as Necessary to Communion to this day (so we call not those Christians that deny the essentials of Christianity) 5. Every man in the former ages of the Church was admitted to this Catholick Church-communion, who in the Baptismal Vow or Covenant, gave up himself to God, the Father, Son and Holy Ghost; as his Creator, Redeemer and Sanctifier, his Owner, Governour and Father, renouncing the flesh, the world and the Devil. And more particularly, as man hath an Vnderstanding, a Will and an executive power, which must all be sanctified to God, so the Creed was the particular Rule for the Credenda or things to be Believed, and the Lords Prayer for the Petenda or things to be Willed, Loved and Desired, and the Ten Commandments for the agenda or things to be done: so that to Consent to these Rules particularly, and to all the Holy Scriptures implicitly and generally, was the thing then required to Catholick Communion. The belief of the doctrine being necessary for the sanctifying of the heart and life, the Belief of so much is of Necessity, without which the Heart cannot be sanctified, or devoted in Covenant to God our Creator, Redeemer and Regenerater; and without which we cannot Love God (as reconciled to us in Christ) above all, and our neighbours as our selves. So that, in a word, he that can tell what the Baptismal Vow or Covenant is, can tell what is necessary to that Catholick Church-communion, which belongeth to Christians as Christians, at how great a distance soever they dwell from one another.
And, then for Particular Church-communion, which is local and personal, it is moreover necessary, 1. That each member acknowledge and submit to the same Pastors. 2. That they be guided by them in the convenient circumstances and adjuncts of Worship: For if some persons will not consent or submit to the same Pastors that the body of the Church consenteth and submiteth to, they cannot have communion particularly and locally with that Church, nor are they members of it; no more than they can be members of the same Kingdom that have not the same King: And there being no solemn worship performed but by the Ministry of those Pastors, they cannot joyn in the worship that joyn not with the Minister. And if some members will not consent and submit to the necessary determination of the adjuncts or external modes of worship, they cannot joyn in local, particular Church-communion where that Worship is performed: As if the Pastor and the body of the Church will meet in such a place, at such a day and hour, and some members will not meet with them at that place and day and hour, they cannot possibly then have their local personal communion. Or if the Pastor will use such a Translation of the Scriptures, or such a Version of the Psalms, or such a Method in Preaching and Prayer, or such Notes or books and other like helps; if any members will not submit, nor hold Communion with the rest, unless that Translation, or Version, or Method of Preaching, or Praying, or Notes or Books be laid aside, he cannot have Communion while he refuseth it. If the Pastor and all the rest will not yield to him, he must joyn with some other Church that he can agree with. And as long as the Catholick Church communion is maintained (which consisteth in Vnity of the Christian-covenant, or of Christianity, or of Faith, Love and Obedience) the difference of modes and circumstances between particular Churches must be allowed without any breach of Charity or without disowning one another: And he that cannot be a member of one particular Church, may quietly joyn himself to another without condemning that which he dissenteth from, so far as to hinder his Catholick Communion with it; (even as among the Papists, men may be of which Order of Religious persons they best like, as long as they submit to their General Government.) And here the strong judicious Christian for his part will never be guilty of Church-divisions: For, 1. He will make nothing necessary to Church-communion, which any sober, pious, peaceable minds shall have any just reason to except against, or which may not well be manifested to be for the Edification of the Church: 2. And he will bear with the weak dissenters so far as will stand with the peace and welfare of the Church. 3. And he will particularly give leave to such weak ones as cannot yet hold communion with him, being peaceable, and not promoting heresie, ungodliness or sedition to joyn to another Church where they can hold communion, with peace to their own Consciences: as long as they continue their foresaid Catholick-communion. For the strong know that they must not only [bear with] but [bear] the infirmities of the weak, and not to please themselves, but every one of them to please his neighbour for good to edification, For even Christ pleased not himself.— And so they will receive one another, as Christ also received us to the glory of God, not despising the weak, nor rejecting them that God receiveth, Rom. 15.1, 2, 3, 7. & 14.1, 2, 3, 4, 17, 18. And thus you may see how easie a matter it were to unite and reconcile all the Christian World, if the principles of the judicious confirmed Christian might be received and prevail; and that it is not he that is the cause of the abundance of sin and calamity which divisions have caused, and continued in the Church. But that which now seemeth an impossible thing may quickly and easily be accomplished if all were such as he: And that the difficulty of reconciling and uniting Christians, lyeth not first in finding out the terms, but in making men fit to receive and practice the terms from the beginning received by the Churches: This is Lirinensis his Quod semper, ubi que & ab omnibus receptum est. (supposing still that the Magistrate be submitted to by every soul, even as he is the keeper of both talles, Rom. 13.1, 2, 3.)
2. But the weak Christian is too easily tempted to be the divider of the Church, by expecting that it be united upon his impossible or unrighteous terms. Sometime he will be Orthodox overmuch, or rather wise in his own conceit, Rom. 12.16. and then none are judged fit for his communion that be not of his opinion, in controverted Doctrinals (e.g. predestination, the manner of the work of grace, freewill, perseverance, and abundance such:) sometime he will be righteous overmuch, or (to speak more properly) superstitious: And then none are fit for his communion, that Worship not God in that method and manner for circumstantials, which he esteemeth best: And his charity is so weak that it freeth him not from thinking evil, 1 Cor. 13. and so narrow that it covereth not either many or great infirmities. The more need he hath of the forbearance and charity of others, the less can he bear or forbear others himself. The strong Christian must bear the infirmities of the weak; but the weak Christian can scarce bear with the weak or strong: Nay he is oft too impatient with some of their virtues and duties, as well as with their infirmities. He is of too private a spirit, and too insensible of the publick interest of the Church of Christ. And therefore he must have all the World come over to him, and be conformed to his opinion and party, and unite upon his mistaken narrow terms if they will have Communion with him: I mean, it is thus with him when the temptation on that side prevaileth. And sometime he is overcome with the temptation of Domination, to make his judgement the Rule to others: and then he quite overvalueth his own understanding, and will needs be judge of all the controversies in the Church; and taketh it as unsufferable, if wiser and better men do not take him as infallible and in every thing observe his will. And when his brethren give him the reason of their dissent, as his judgement is not clear enough to understand them, so his passion and partiality are too strong to suffer his judgement to do its part. And thus oft-times he is a greater hinderance to the Churches Vnity, than the enemies of the Church themselves: For he hath not judgement enough to guide him the right way, and yet he hath so much zeal as will not suffer him to keep his errours to himself.
3. And all these distempers that are but in a lower degree in the weak Christian, are predominant in the Hypocrite. The Church shall have no concord or peace if he can hinder it, but what is consistent with his carnal interest, his honour, or wealth, or dignity in the world. The pride and covetousness which rule himself, he would have to make the terms of concord, and to rule all others. It is Hypocrites in the Church that are the greatest cause of discord and divisions; having selfish spirits, principles and ends, and having alwaies a work of their own to do, which suits not well with the work of Christ; and yet Christs work must be subjected to it, and ordered and overruled by it. And while they pretend to go to the Scriptures, or to Councils, or Fathers for their reasons, indeed they go first for them to their worldly interest; and then would fain hire or press the Scripture, Church or Fathers to serve their turn, and come in as witnesses on their side. And thus the Church, as well as Christ, is betrayed by the covetous Judas's of his own family: And the servants of the world, the flesh and Devil, that take up the livery of Christ, and usurp the name and honour of Christians, do more effectually hinder the concord and prosperity of the Church, than any open enemies do. And those that are indeed no Christians, do cause Christianity to be reproached: Even as Spies and Traitors that are hired by the enemy to take up arms in the Army which they fight against, that they may betray it by their fraud, and do more harm to it, by raising mutinies, and by false conduct, than a multitude of professed enemies could have done. It is proud, and worldly carnal Hypocrites, that hinder most the concord of Believers.
LIV. 1. A confirmed Christian is of a peaceable spirit. He is not masterly, domineering, turbulent, hurtfull, cruell, seditious, factious, or contentious. He is like ripened fruits, that are mellow and sweet, when the younger, greener fruits are sowre and harsh. He is not wise in his own conceit, Rom. 12.16. and therefore not over urgent in obtruding his conceits on others, nor quarrelsome with all that cannot entertain them; nor will he easily lay mens salvation or damnation, no nor the Churches peace, upon them. He is kindly affectioned to others with brotherly love, yea, loveth his neighbour as himself, Rom. 12.10. & 13 9, 10. And therefore he doth to others as he would they should do to him; and useth them as he would be used by them: And then how far they are like to suffer by him, you may easily judge. For Love worketh no ill to his neighbour, Rom. 13.10. He is above the portion of the worldling, and a contemner of that vanity which carnal men account their felicity; and therefore he preferreth love and quietness before it, and can lose his right when the interest of Love and Peace requireth it. He is become as a little child in his conversion, Matth. 18.3. and is low and little in his own eyes, and therefore contendeth not for superiority or preheminence, either in place or power, or reputation of his learning, wisdom or piety; but in honour preferreth others before himself, Rom. 12.10. He mindeth not high things, but condescendeth to men of low estate, Rom. 12.16. and therefore will not contend for estimation or precedency, nor scramble to he highest, though he rise by the ruines of mens bodies and souls. If it be possible, as much as lyeth in him, he will live peaceably with all men, Rom. 12.18. For he is not one that by word or deed will avenge himself; but when the wrath of others is up like a blustring storm, he giveth place to it, he boweth before it, or goeth out of the way, Rom. 12.19. If his enemy hunger, he feedeth him; if he thirst, he giveth him drink, when oppressors would deprive not only an enemy, but the righteous of their meat and drink: and thus he melteth his hardened enemies, by heaping kindnesses upon them when they are wrathfull, and proud, and contentious, and do him wrong, or use provoking words against him, he is not overcome of their evil to imitate them, but he overcometh their evil with his good, Rom. 12.20, 21. If God have given him more knowledge and abilities than others, he doth not presently set up himself to be admired for it, nor speak disdainfully and contemptuously of those that are not of his mind: But he sheweth the eminency of his wisdom, with meekness by the works of a good conversation, and by doing better than the unwiser do, James 3. from verse 1. to 13. He is endued with the wisdom from above, which is first pure, then peaceable, gentle, easie to be entreated, full of mercy and good fruit, without partiality (or wavering in persecution, as Dr. Hammond renders it) and without hypocrisie. And thus the fruit of righteousness is sown in peace of them that make peace, Jam. 3.17, 18. As he is taught of God to love his brother, 1 Thes. 4.9. So that same teaching with experience of the effects assureth him, that they that pretend to be wiser and better than others, when they have bitter, envious zeal and strife in their hearts, they vainly glory and lie against the truth. This wisdom descendeth not from above, but is earthly, sensual and devilish. For where envying and strife is, there is confusion and every evil work, James 3.14, 15, 16. (Read but the story of the Jewish Zealots in Josephus, and the heretical Zealots in all ages of the Church, and you will perceive the truth of this) when such quarrelsome spirits are filling the Church with contentions or vexations about their meats, and drinks, and daies, &c. the Christian indeed understandeth that the Kingdom of God consisteth not of such things as these, but in righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ, is acceptable to God, and approved of (wise and sober) men. Therefore he followeth after things which make for peace, and things wherewith one may edifie another; and will not for meats, &c. destroy the work of God, Rom. 14.17, 18, 19, 20. He stayeth not till peace be offered him, or brought home to him, but he followeth peace with all men, as well as holiness, Heb. 12.14. If it fly from him, he pursueth it: if it be denied him, he seeketh it, and will not refuse to stoop to the poorest for it, and to beg it of his inferiours, if it were upon his knees, rather than be denied it, and live an unpeaceable disquiet life, Psal. 34.14. For he believeth, that blessed are the Peace-makers, for they shall be called the children of God, Matth. 5.9.
2. And the weak Christian hath the same spirit, and therefore the love of peace is most predominant in him: But alas he is too easily tempted into Religious passions, discontents, contentious disputations, quarrelsome and opprobrious words; and his judgement lamentably darkened and perverted whenever contentious zeal prevaileth, and passions do perturb the quiet and orderly operations of his soul. He wanteth both the knowledge and the experience and the mellowness of spirit, which riper Christians have attained: He hath a less degree of Charity, and is less acquainted with the mischiefs of unpeaceableness: And therefore it is the common course of young professors, to be easily tempted into unpeaceable waies: and when they have long tryed them (if they prove not Hypocrites) to come off at last upon experience of the evils of them, and so the young Christians conjunct with some hypocrites make up the rigorous, fierce, contentious and vexatious party, and the aged riper Christians make up the holy, moderate, healing party, that groan and pray for the Churches peace, and mourn in secret both for the ungodliness and violence which they cannot heal. Yea the difference is much apparent in the Books and Sermons which each of them is best pleased with. The ripe experienced Christian loveth those Sermons that kindle Love, and tend to Peace; and love such healing Books as do narrow differences, and tend to reconcile and heal (such as Bishop Halls Peace-maker, and Pax terris, and all his writings; and Bishop Davenants, Bishop Mortons, and Bishop Hall's Pacificatory Epistles to Duraeus, and Mr. Burroughs's Irenicon, Ludov. Crocius, Amyraldus, Junius, Paraeus's, and many other Irenicons written by forein Divines, to say nothing of those that are upon single controversies. But the younger sowre uncharitable Christians are better pleased with such Books and Sermons as call them aloud to be very zealous for this or that controverted point of Doctrine, or for or against some circumstance of worship or Church discipline, or about some fashions, or customs, or indifferent things, as if the Kingdom of God were in them, Rom. 14.1, 2, 15, 16.
3. But the seeming Christian is either a meer temporizer, that will be of that Religion whatever it be which is most in fashion, or which the higher powers are of, or which will cost him least: Or else he will run into the other extream, and lift up himself by affected singularities, and by making a bustle and stir in the world about some small and controverted point, and careth not to sacrifice the peace and safety of the Church, to the honour of his own opinions. And as small as the Christian Church is, he must be of a smaller society than it, that he may be sure to be amongst the best; while indeed he hath no sincerity at all, but placeth his hopes in being of the right Church or Party, or Opinion: And for his Party or Church, he burneth with a feverish kind of zeal, and is ready to call for fire from Heaven; and to decieve him, the Devil sendeth him some from Hell, to consume those that are not of his mind: Yet doth he bring it as an Angel of light to defend the Truth and Church of Christ: And indeed when the Devil will be the Defender of Truth, or of the Church, or of Peace, or Order, or Piety he doth it with the most burning zeal: You may know him by the means he useth. He defendeth the Church by forbidding the people to read the Scriptures in a known tongue, and by imprisoning and burning the soundest and holiest members of it, and abusing the most learned faithfull Pastors, and defendeth the flock by casting out the Shepherds, and such like means; as the murders of the Waldenses, and the Massacres of France and Ireland, and the Spanish Inquisition, and Queen Maries Bonefires, and the Powder-plot; yea and the Munster, and the English rage and phrensies, may give you fuller notice of: He that hath no Holiness, nor Charity to be zealous for, will be zealous for his Church, or Sect, or Customs, or Opinions. And then this zeal must be the evidence of his piety: and so the Inquisitors have thought they have religiously served God, by murdering his servants; and it is the badge of their honour to be the Devils hang-men, to execute his malice on the members of Christ; and all this is done in zeal for Religion by irreligious Hypocrites. There is no standing before the malicious zeal of a graceless Pharisee, when it riseth up for his carnal interest, or the honour, and traditions, and customs of his Sect, Luk. 6.7. And they were filled with madness, and communed with one another what they might do to Jesus, Luke 4.28. Acts 5.17. & 13.45. John 16.2. Rom. 10 2. Phil. 3.6. Acts 36.10, 11. The zeal of a true Christian consumeth himself with grief to see the madness of the wicked: But the zeal of the Hypocrite consumeth others, that by the light of the fire his Religiousness may be seen: You may see the Christians fervent Love of God, by the fervent flames which he can suffer for his sake: And you may see the fervent Love of the Hypocrite, by the flames which he kindleth for others: By these he cryeth with Jehu, Come and see my zeal for the Lord, 2 King. 10.16. 2 Sam. 21.2.
LV. 1. A Christian indeed is one that most highly esteemeth and regardeth the interest of God and mens salvation in the world; and taketh all things else to be inconsiderable in comparison of these. The interest of Great men, and Nobles, and Commanders; yea and his own in corporal respects, as riches, honour, health and life, he taketh to be things unworthy to be named in competition with the interest of Christ and Souls. The thing that his heart is most set upon in the world, is that God be glorified, and that the world acknowledge him their King, and that his Laws be obeyed, and that darkness, and infidelity, and ungodliness may be cast out; and that pride, and worldliness, and fleshly lusts may not hurry the miserable world unto perdition. It is one of the saddest and most amazing thoughts that ever entreth into his heart, to consider how much of the world is overwhelmed in ignorance and wickedness, and how great the Kingdom of the Devil is in comparison of the Kingdom of Christ: that God should forsake so much of his Creation: that Christianity should not be owned in above the sixth part of the world; and Popish pride and ignorance, with the corruptions of many other Sects, and the worldly carnal minds of Hypocrites, should rob Christ of so much of this little part, and leave him so small a flock of holy ones, that must possess the Kingdom. His soul consenteth to the Method of the Lords Prayer, as prescribing us the order of our Desires: And in his prayers he seeketh first (in order of estimation and intention) the Hallowing of Gods name, and the coming of his Kingdom, and the doing of his Will on Earth as it is done in Heaven, before his daily bread, or the pardon of his sins, or the deliverance of his own soul from temptations and the evil one. Mark him in his prayers, and you shall find that he is, above other men taken up in earnest petitions for the Conversion of the Heathen and Infidel world, and the undeceiving of Mahometans, Jews and Hereticks, and the clearing of the Church from those Papal tyrannies, and sopperies and corruptions, which make Christianity hateful or contemptible in the eyes of the Heathen and Mahometan world, and hinder their Conversion. No man so much lamenteth the Pride, and Covetousness, and Laziness, and Unfaithfulness of the Pastors of the Church, because of the doleful consequents to the Gospel, and the souls of men; and yet with all possible honor to the sacred office which they thus prophane. No man so heartily lamenteth the contentions and divisions among Christians, and the doleful destruction of charity thereby: It grieveth him to see how much selfishness, pride and malice prevaileth with them that should shine as lights in a benighted world, and how obstinate and uncurable they seem to be, against the plainest means, and humblest motions, for the Churches edification and peace, Psal. 120.6, 7. & 122.6. Phil. 2.1, 2, 3, 4. Psal. 119.136. Zeph. 3.18. Ezek. 9.4. Psal. 69.9. Joh. 2.17. He envieth not Kings and Great men their dominions wealth or pleasure; nor is he at all ambitious to participate in their tremendous exaltation: But the thing that his heart is set upon is, that the Kingdoms of the World may all become the Kingdoms of the Lord, Rev. 11.15. and that the Gospel may every where have free course and be glorified, and the Preachers of it be encouraged, or at least delivered from unreasonable wicked men, 2 Thes. 3.1, 2. Little careth he who is uppermost or conquereth in the world, or who goeth away with the preferments or riches of the earth (supposing that he fail not of his duty to his Rulers) so that it may go well with the affairs of the Gospel, and souls be but helped in the way to Heaven. Let God be honoured, and souls converted and edified, and he is satisfied. This is it that maketh the Times good in his account: He thinketh not as the proud and carnal Church of Rome, that the Times are best when the Clergy is richest and greatest in the world, and overtop Princes, and claim the secular power, and live in worldly pomp and pleasures: But when holiness most aboundeth, and the members of Christ are likest to their Head, and when multitudes of sincere believers are daily added to the Church; and when the Mercy and Holiness of God shine forth, in the Numbers and Purity of his Saints. It is no Riches or Honour that can be heaped upon himself or any others, that make the Times seem good to him, if Knowledge and Godliness are discountenanced and hindered, and the way to Heaven is made more difficult; if Atheism, infidelity, ungodliness, pride and malignity do prevail, and truth and sincerity are driven into the dark, and when he that departeth from evil maketh himself a prey, Isa. 59.15. When the godly man ceaseth, and the faithful fail from among the children of men, when every man speaketh vanity to his neighbour, and the poor are oppressed, and the needy sigh, and the wicked walk on every side, when the vilest men are exalted, Psal. 12.1, 2, 5, 8. The Times are Good, when the Men are good; and Evil when the Men are evil, be they never so great or prosperous. As Nehemiah when he was Cup bearer to the King himself, yet wept and mourned for the desolations of Jerusalem, Neh. 1.3, 4. & 2.2, 3. Whoever prospereth, the Times are ill when there is a famine of the Word of the Lord, and when the chief of the Priests and people do transgress, and mock Gods messengers, and despise his words, and misuse his Prophets, 2 Chron. 36.14, 16. Amos 8.11, 12. When the Apostles are charged to speak no more in the name of Christ, Act. 4.18. & 5.40. It is a text enough to make one tremble, to think into what a desperate condition the Jews were carryed by a partial selfish zeal, 1 Thes. 2.15, 16. who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they might be saved; to fill up their sin alway: for the wrath is come upon them to the uttermost. When the interest of themselves and their own Nation and Priesthood did so far blind and pervert them, that they durst persecute the Preachers of the Gospel, and forbid them to speak to the people that they may be saved, it was a sign that wrath was come upon them to the uttermost: A Christian indeed had rather be without Jereboams Kingdom, than make Israel to sin, & make the basest of the people Priests, and stretch out his hand against the Prophet of the Lord, 1 King. 12.30, 31. & 13.4. He had rather labour with his hands; as Paul, and live in poverty and rags, so that the Gospel may be powerfully and plentifully preached, and holiness abound, than to live in all the prosperity of the world, with the hinderance of mens salvation. He had rather be a door-keeper in the house of God, than be a Lord in the Kingdom of Satan: He cannot rise by the ruines of the Church, nor feed upon those morsels that are the price of the blood of souls.
2. And the weakest Christian is in all this of the same mind; saving that private and selfish interest is not so fully overcome, nor so easily and resolutely denyed, Luk. 14.26, 33.
3. But here the Hypocrite sheweth the falseness of his heart: His own interest is it that chooseth his Religion; and, that he may not torment himself by being wicked in the open light, he maketh himself believe that whatsoever is most for his own interest, is most pleasing unto God, and most for the good of souls, and the interest of the Gospel; so that the carnal Romish Clergie can perswade their Consciences, that all the darkness and superstitions of their Kingdom, and all their Opposition of the light of the Gospel of Christ, do make for the honour of God and the good of souls, because they uphold their tyrannie, wealth and pomp and pleasure. Or if they cannot perswade their Consciences to believe so gross a lye, let Church and Souls speed how they will, they will favour nothing that favoureth not their interest and ends: And the interest of the flesh and spirit, of the world and Christ, are so repugnant, that commonly such worldlings take the serious practice of Godliness, for the most hateful thing, and the serious practicers of it, for the most unsufferable persons, Act. 7.57. & 21.36. & 22.22. & 24.5, 6. Joh. 19.15. The enmity of interests, with the enmity of nature, between the Womans and the Serpent seed, will maintain that warfare to the end of the world, in which the Prince of the powers of darkness, shall seem to prevail, (as he did against our Crucified Lord:) but he shall be overcome by his own successes, and the just shall conquer by patience when they seem most conquered. The name and form, and image of Religion, the carnal hypocrite doth not only bear, but favour, and himself accept: But the Life and serious practice he abhorreth, as inconsistent with his worldly interest and ends. For these he can find in his heart, with Ahab to hate and imprison Micaiah, and preferr his four hundred flattering Prophets, 1 King. 22.6, 8, 24, 27. If Luther will touch the Popes Crown and the Fryers Bellies, they will not scruple to Oppose and ruine, both him and all such Preachers in the World, if they were able, John 11.48.50. Acts 5.28.
LVI. 1. A Christian indeed is one whose Holiness usually maketh him an eyesore to the ungodly world, and his charity, and peaceableness, and moderation maketh him to be censured as not strict enough, by the superstitious and dividing sects of Christians. For seeing the Church hath suffered between these two sorts of opposers, ever since the suffering of Christ himself, it cannot be but the solid Christian offend them both, because he hath that which both dislike. All the ungodly hate him for his holiness, which is cross to their interest and way; and all the Dividers will censure him for that universal charity, and moderation which is against their factious and destroying zeal (described, Jam. 3.) Even Christ himself was not strict enough (in superstitious observances) for the ceremonious, zealous Pharisees: He transgressed (with his Disciples) the tradition of the Elders, in neglecting their observances, who transgressed the commandment of God by their tradition, Matth. 15.2, 3. He was not strict enough in their uncharitable observation of the Sabbath day, Matth. 12.2. John that was eminent for falling, they said, had a Devil: The Son of man came eating and drinking, and they say, Behold a man gluttonous and a wine bibber, a friend of Publicans and sinners: But wisdom is justified of her Children, Mat. 11.18, 19. And the weak Christians, Rom. 14.1, 2, 3. did censure those that durst eat those meats and do those things, which they conceived to be unlawful: They that erre themselves, and make God a Service which he never appointed, will censure all as lukewarm, or temporizers, or wide conscienced men, that erre not with them, and place not their Religion in such superstitious observances, as Touch not, taste not, handle not, &c. Col. 2.18, 21, 22, 23. And the raw censorious Christians are offended with the Charitable Christian, because he damneth not as many and as readily as they, and shutteth not enow out of the number of believers, and judgeth not rigorously enough of their wayes. In a word, he is taken by one sort to be too strict, and by the other to be too complyant or indifferent in Religion, because he placeth not the Kingdom of God in meats and dayes, and such like circumstances, but in righteousness, peace and joy in the Holy Ghost, Rom. 14.15, 16, 17. And as Paul withstood Peter to his face, for drawing men to make scruple or conscience of things lawful, Gal. 2.11, 12, 13. so is the sound Christian withstood by the superstitious, for not making scruple of lawful things.
2. And the weak Christian is in the same case, so long as he followeth prudent, pious, charitable guides: But if he be taken in the snares of superstition, he pleaseth the superstitious party, though he displease the World.
3. And whereas the solid Christian will not stir an inch from truth and duty, to escape either the hatred of the wicked, or the bitterest censures of the Sectary or the weak; the Hypocrite must needs have one party on his side: For if both condemn him, and neither applaud him, he loseth his peculiar reward, Matth. 6.2, 5. & 23.5, 6, 7, 8.
LVII. 1. The confirmed Christian doth understand the necessary of a faithful Ministry, for the safety of the weak, (as well as the conversion of the wicked) and for the preservation of the interest of Religion upon earth! And therefore no personal unworthiness of Ministers, nor any calumnies of enemies; can make him think or speak dishonourably of that sacred office: But he reverenceth it as instituted by Christ; and though he loaths the sottishness and wickedness of those that run before they are sent, and are utterly insufficient or ungodly, and take it up for a Living or Trade only, as they would a common work, and are Sons of Belial that know not the Lord, and cause the offering of the Lard to be abhorred, 1 Sam. 2.2, 17. Yet no such temptation shall overthrow his reverence to the office, which is the Ordinance of Christ: much less will he be unthankful to those that are able and faithful in their office, and labour instantly for the good of souls, as willing to spend and be spent for their Salvation. When the World abuseth and derideth and injureth them, he is one that honoureth them, both for their work and masters sake, and the experience which he hath had of the blessing of God on their labours to himself. For he knoweth that the smiting of the Shepheards is but the devils ancient way for the scattering of the flock. Though he knoweth that if the salt have lost its savour, it is good for nothing, neither fit for the land, nor yet for the dung-hill, but men cast it out, and it's trodden under foot: (he that hath ears to hear, let him hear) Luk. 14.34, 35. Mat. 5.13, 14. Yet he also knoweth, that he that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward, Matth. 10.41, 42. And that he that receiveth them, receiveth Christ, and he that despiseth them, that are sent by, him, despiseth him, Luk. 10.16. He therefore readily obeyeth those commands, Heb. 13.17. Obey them that have the rule over you, and submit your selves; for they watch for your souls as those that must give account: 1 Thes. 5.12, 13. We beseech you brethren to know them which labour among you, and are over you in the Lord and admonish you: and to esteem them very highly in Love for their work sake, and be at peace among your selves. 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour: especially they who labour in the Word and Doctrine.
2. But though the weak Christian be of the same mind so far as he is sanctified, yet is he much more easily tempted into a wrangling censoriousness against his Teachers, though they be never so able and holy men: and by seducers may be drawn to oppose them or speak contemptuously of them, as the Galathians did of Paul, and some of the Corinthians; accounting him as their Enemy for telling them the truth, when lately they would have pluckt out their eyes to do him good, Gal. 4.15, 16.
3. But the Hypocrite is most easily engaged against them; either when they grate upon the guilt of his bosome sin, or open his hypocrisie, or plainly cross him in his carnal interest, or else when his Pride hath conquered his Sobriety, and engaged him in some Sect or erroneous way, which his Teachers are against, and would reduce him from, Joh. 6.66. Mark 5.27. 2 Chron. 25.16.
LVIII. 1. A Christian indeed is one that hath stored up such manifold experience of the fulfilling of Gods promises, and the bearing of prayers, and of the goodness of his holy waies, as will greatly fortifie him against all temptations to Infidelity, Apostasie or Distrust. No one hath stronger temptations usually than he; and no one is so well furnished with weapons to resist them. The arguments of most others are fetcht out of their Books only; but he hath moreover a life of experiences to confirm his faith; and so hath the witness in himself. He hath tryed and found that in God, in holiness, in faith, in prayer, which will never suffer him to forsake them. Yea it is like that he hath upon record some such wonders in the answer of prayers, as might do much to silence an Infidel himself. I am sure many Christians have had such strange appearances of the extraordinary hand of God, that hath done much to destroy the remnants of their own unbelief, Psal. 66.16.
2. But the Experiences of the younger, weaker Christians, are much shorter, and less serviceable to their faith: And they have not judgement enough to understand and make use of the dealings of God; but are ready to plead his providences unto evil ends and consequences; and to take their own passionate imaginations for the workings of the Spirit: It is ordinary with them to say, [This or that was set upon my heart, or spoken to me] as if it had been some divine inspiration, when it was nothing but the troubled workings of a weak distempered brain: and it is their own fantasie and heart that saith that to them, which they think the Spirit of God within them said, Heb. 5.11, 12, 13. 2 Thes. 2.21. John 4.1. 1 Tim. 4.1. 1 Cor. 12.10. Jer. 23.28.27.32. & 29.8.
3. And the Hypocrite wanteth those establishing Experiments, of the power of the Gospel, and the hearing of prayers, and fulfilling of promises, and communion with Christ in the spirit: And therefore he is the more open to the power of temptations, and a subtil disputer will easilier corrupt him, and carry him away to flat Apostasie: For he wanteth the Root and Witness in himself, Mat. 13.21, 22 1 John 5.10. Heb. 6.6, 7, 8. Luk. 8.13.
LIX. 1. A Christian indeed is one that highly valueth sanctified affections and passions, that all he doth may be done as lively as possibly he can: And also holy abilities for expression. But he much more valueth the three great essential constant parts of the new creature within him; that is, 1. A high estimation of God, and Christ, and Heaven, and Holiness in his understanding; above all that can be set in any competition. 2. A resolved choice and adhesion of the Will, by which he preferreth God, and Christ, and Heaven, and Holiness above all that can be set against them, and is fixedly resolved here to place his happiness and his hopes. 3. The main drift and endeavours of his Life, in which he seeketh first the Kingdom of God and his Righteousness, Mat. 6.33.9.20.21. In these three (his Highest estimation, his Resolved choice and complacencies, and his Chief endeavours) he taketh his standing constant evidences of his sincerity to consist: And by these he tryeth himself as to his state; and not by the passionate feelings or affections of his heart; nor by his memory or gifts or orderly thinking of expression. And it is these Rational operations of his Soul in which he knoweth that Holiness doth principally consist; and therefore he most laboureth to be strong in these. 1. To ground his Judgement well; 2. And to resolve to fix his Will; 3. And to order his Conversation aright, Psal. 50.23. Yet highly valuing sensible Affections and gifts of utterance, but in subserviency to those which are the vital acts, 1 Cor. 13. Rom. 7.18, 19, &c. & 6.16, 22. Rom. 8.13. Jam. 2. Col. 1.9. & 3.16.
2. But the weak Christian usually placeth most of his religion in the more affectionate and expressive part. He striveth more with his heart for passionate apprehensions, than for complacency and fixed resolution: He is often in doubt of his sincerity, when he wanteth the feeling affectionate workings which he desireth, &c. thinketh he hath no more grace, than that he hath sensibility of expressive gifts. And so as he buildeth his comfort upon these unconstant signs, his comforts are accordingly unconstant: sometime he thinketh he hath grace, when his body or other advantages do help the excitation of his lively affections. And when the dulness of his body or other impediments hinder this, he questioneth his grace again, because he understandeth not aright the nature and chiefest acts of grace.
3. The Hypocrite hath neither the Rational, nor the Passionate part in Sincerity: But he may go much further in the latter than in the former: A quick and passionate nature, though unsanctified, may be brought to shed more tears, and express more fervour, than many a holy person can. Especially upon the excitation of some quickning Sermon, or some sharp affliction, or great conviction, or at the approach of death. Few of the most holy persons can constantly retain so lively, fervent, passionate repentings, and desires and resolutions to amend, as some carnal persons have in sickness. The power of fear alone doth make them more earnest, that Love maketh many a gracious soul. But when the fear is over, they are the same again. How oft have I heard a sick man most vehemently profess his resolutions for a holy life, which all have come to nothing afterwards? How oft have I heard a common drunkard with tears cry out against himself for his sin, and yet go on in it? And how many gracious persons have I known, whose judgements and wills have been groundedly resolved for God and holiness, and their lives have been holy, fruitfull and obedient, who yet could not shed a tear for sin, nor feel any very great sorrows or joys? If you judge of a man by his earnestness in some good moods, and not by the constant tenor of his life, you will think many an Hypocrite to be better than most Saints. Who would have thought that had seen him only in that fit, but that Saul had been a penitent man, when he lift up his voice and wept, and said to David, Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil, 1 Sam. 24.16, 17, 18, 19, 20, 21. A smaller matter will raise some sudden passions, than will renew the soul, and give the preheminence to God, and Holiness, and Heaven, in the Judgement Will and Conversation, Hos. 6.4. & 13.3. Isa. 58.2. Mat. 13.20.
LX. 1. A Christian indeed confirmed in Grace, is one that maketh it the business of his life to prepare for death; and delayeth not his serious thoughts of it, and preparations for it till it surprize him; and therefore when it cometh it findeth him prepared, and he gladly entertaineth it as the messenger of his Father, to call him to his everlasting home. It is not a strange unexpected thing to him, to hear he must die: He died daily in his daily sufferings, and mortified contempt of worldly things, and in his daily expectation of his change. He wondereth to see men at a dying time, surprized with astonishment and terrour, who jovially or carelesly neglected it before; as if they had never known till then that they must die? Or as if a few years time were reason enough for so great a difference: For that which he certainly knoweth will be, he looketh at as if it were even at hand; and his preparation for it is more serious in his health than other mens is on their death-bed. He useth more carefully to bethink himself, what graces he shall need at a dying time, and in what case he shall then wish his soul to be; and accordingly he laboureth in his provisions now; even as if it were to be tomorrow. He verily believeth that it is incomparably better for him to be with Christ, than to abide on earth, and therefore (though Death of it self be an enemy, and terrible to nature) yet being the only passage into happiness, he gladly entertaineth it. Though he have not himself any clear and satisfactory apprehensions of the place and state of the happiness of departed souls, yet it quieteth him to know that they shall be with Christ, and that Christ knoweth all, and prepareth and secureth for him that promised Rest, Joh. 12.26. 2 Cor. 5.1, 7, 8. Phil. 1.21, 23. Luke 23.43. Though he is not free from all the natural fears of death, yet his belief and hope of endless happiness doth abate those fears by the joyfull expectation of the gain which followeth. (See my Book called The last enemy; and the last work of a Believer, and that of self-denial, against the fears of death.)
But especially he loveth and longeth for the coming of Christ to judgement: as knowing that then the Marriage-day of the Lamb is come, and then the desires and hopes of all Believers shall be satisfied: Then shall the Righteous shine as Stars in the Kingdom of their Father; and the hand of violence shall not reach them. Every enemy then is overcome, and all the Redeemers work is consummated, and the Kingdom delivered up unto the Father. Then shall the ungodly and the unmercifull be confounded, and the righteous filled with overlasting joy, when their Lord shall throughly plead their cause, and justifie them against the accusations of Satan, and all the lies of his malicious instruments. O blessed, glorious, joyfull day, when Christ shall come with thousands of his Angels, to execute vengeance on the ungodly world, and to be glorified in his Saints, and admired in all them that now believe, 2 Thes. 1.8, 9, 10 When the patient followers of the Lamb shall behold him in glory whom they have believed in, and shall see that they did not pray, or hope, or wait in vain! When Christ himself and his sacred truth, shall be justified and glorified in the presence of the world, and his enemies mouths for ever stopped: When he shall convince all that are ungodly of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Jude 14, 15. Where then is the mouth that pleadeth the cause of infidelity and impiety? and reproached the serious holiness of Believers? and made a jest of the Judgements of the Lord? Then what terrours, and confusion, and shame, what fruitless repentings will seize upon that man, that set himself against the holy ones of the Lord, and knew not the day of his visitation, and imbraced the image and form of godliness, while he abhorred the power. The Joys which will then possess the hearts of the Justified, will be such as now no heart can comprehend. When Love shall come to be glorified in the highest expression, to those that lately were so low; when all their doubts, and fears, and sorrows, shall be turned into full contenting sight, and all tears shall be wiped away, and all reproaches turned into glory, and every enemy overcome, and sin destroyed, and holiness perfected, and our vile bodies changed, and made like the glorious body of Christ, Phil. 3.20, 21. Col. 3.3, 4. Then will the Love and work of our Redemption be fully understood: And then a Saint will be a Saint indeed; when with Christ they shall judge the Angels and the world, 1 Cor. 6.2, 3. and shall hear from Christ, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25.34. Enter ye into the joy of your Lord, Mat. 25.21. Then every knee shall bow to Christ, and every tongue shall confess that he is Lord, to the glory of God the Father, Phil. 2.9, 10, 11. Then sin will fully appear in its malignity, and holiness in its luster unto all: The proud will then be abased, and the mouths of all the wicked stopped; when they shall see to their confusion the Glory of that Christ whom they despised, and of those holy ones whom they made their scorn: In vain will they then knock when the door is shut, and cry, Lord, Lord, open unto us, Mat. 25.10, 11, 12. And in vain will they then wish, O that we had known the day of our visitation, that we might have died the death of the righteous, and our latter end might have been as his, Numb. 23.10. Rom. 3.19. Job 5.16. Psal. 107.42. & 31.23▪ & 13.6, 8.
The day of Death is to true Believers a day of Happiness and Joy: But it is much easier for them to think with joy on the coming of Christ, and the day of Judgement, because it is a day of fuller joy, and soul and body shall be conjoyned in the blessedness; and there is nothing in it to be so great a stop to our desires, as Death is, which naturally is an enemy. God hath put a love of life, and fear of death into the nature of every sensible creature, as necessary for the preservation of themselves and others, and the orderly Government of the world: But what is there in the blessed day of Judgement, which a Justified child of God should be averse to. O if he were but sure that this would be the day, or week, or year of the coming of his Lord, how glad would the confirmed Christian be? and with what longings would he be looking up, to see that most desired sight.
2. And the weak Christian is so far of the same mind, that he had rather come to God by Death and Judgement, than not at all: (except when temptations make him fear that he shall be condemned.) He hath fixedly made choice of that Felicity, which till then he cannot attain. He would not take all the pleasures of this world, for his hopes of the happiness of that day: But yet he thinketh not of it with so strong a faith, and great consolation, nor with such boldness and desire, as the confirmed Christian doth: but either with much more dull security, or more perplexity and fear. His thoughts of God and of the world to come, are much more dark and doubtfull; and his fears of that day are usually so great as make his desires and joys scarce felt: Only he thinketh not of it with that contempt or stupidity as the Infidel or hardened sinner; nor with the terrours of those that have no God, no Christ, no hope: (except when temptation bringeth him near to the borders of despair.) His death indeed is unspeakably safer than the death of the ungodly; and the joys which he is entring into will quickly end the terrour; but yet he hath no great comfort of the present; but only so much trust in Christ, as keepeth his heart from sinking into despair.
3. But to the Hypocrite or seeming Christian, Death and Judgement are the most unwelcome daies, and the thoughts of them the most unwelcome thoughts: He would take any tolerable life on earth, at any time, for all his hopes of Heaven; and that not only through the doubts of his own sincerity (which may sometime be the case of a tempted Christian) but through the unsoundness of his belief of the life to come, or the utter unsuitableness of his soul to such a blessedness; which maketh him look at it as less desirable to him, than a life of fleshly pleasures here. All that he doth for Heaven is upon meer necessity, because he knoweth that Die he must, and he had rather be in Heaven than in Hell, though he had rather be in prosperity on earth than either: And as he taketh Heaven but as a reserve or second good, so he seeketh it with reserves, and in the second place: And having no better preparations for Death and Judgement, no marvel if they be his greatest terrour. He may possibly by his self-deceit have some abatement of his fears, and he may by Pride and Wit seem very valiant and comfortable at his death, to hide his fear and pusillanimity from the world. But the … of all his misery is, that he sought not first the Kingdom of God and his Righteousness, and laid not up a treasure in Heaven, but upon earth, and loved this world above God, & above the world to come, and so his heart is not set on Heaven, nor his affections on the things above; and therefore he hath not that Love to God, to Christ, to Saints, to perfect Holiness, which should make that world most desirable in his eyes, and make him think unfeignedly that it is best for him to depart and live with Christ for ever. Having not the Divine Nature, nor having lived the Divine Life in walking with God, his complacency and desires are carnal according to the nature which he hath. And this is the true cause, (and not only his doubts of his own sincerity) of his unwillingness to die, or to see the day of Christs appearance, Matth. 6.33.19.20, 21. 1 Joh. 2.15. Col. 3.1, 2, 3, 4. Rom. 8.5, 6, 7, 8. 1 Cor. 2.13, 14. 2 Pet. 1.4.
And thus I have shewed you from the Word of God, and the Nature of Christianity, the true Characters of the confirmed Christian, and of the weak Christian, and of the seeming Christian.
The Vses for which I have drawn up these Characters, and which the Reader is to make of them, are these.
I. Here the weak Christian and the Hypocrite may see what manner of persons they ought to be. Not only how unsafe it is to remain in a state of Hypocrisie, but also how uncomfortable, and unserviceable, and troublesome it is, to remain in a state of weakness and diseasedness; what a folly (and indeed a sign of Hypocrisie) is it to think, If I had but grace enough to save me, I would desire no more, or I would be well content. Are you content if you have but Life here, to difference you from the dead? If you were continually Infants, that must be fed, and carried, and made clean by others, or if you had a continual Gout, or Stone, or Leprosie, and lived in continual want and misery, you would think that Life alone is not enough: and that non vivere tantum sed valere vita est: that Life is uncomfortable, when we have nothing but Life, and all the delights of life are gone. He that lyeth in continual pain and want, is weary of his life, if he cannot separate it from those calamities. He that knoweth how necessary strength is, as well as life, to do any considerable service for God, and how many pains attend the diseases and infirmities of the weak, and what great dishonour cometh to Christ and Religion, by the faults and childishness of many that shall be pardoned and saved, would certainly bestir him with all possible care to get out of this sick or infant state.
II. By this you may see who are the strong Christians, and who are the weak: It is not alwaies the man of Learning and free expressions, that can speak longest and wiseliest of holy things, that is the strong confirmed Christian: But he that most excelleth in the Love of God and man, and in a heavenly mind and holy life. Nor is it he that is unlearned, or of a weak memory, or slow expression, that is the weakest Christian: But he that hath least Love to God and man, and the most Love to his carnal self, and to the world, and the strongest corruptions, and the weakest grace. Many a poor day-labourer or woman, that can scarce speak sense, is a stronger Christian (as being stronger in Faith, and Love, and Patience, and Humility, and Mortification, and Self-denial) than many great Preachers and Doctors of the Church.
III. You see here what kind of men they be that we call the Godly; and what that Godliness is which we plead for, against the malicious Serpentine Generation. The lyars would make men believe, that by Godliness we mean a few affected strains, or hypocritical shews, or heartless lip-service, or singular opinions, or needless scrupulosity, or ignorant zeal; yea a schism, or faction, or sedition, or rebellion, or what the Devil please to say. If these sixty Characters describe any such thing, then I will not deny, that in the way that such men call heresie, faction, schism, singularity, so worship we the God of our Fathers: But if not, the Lord rebuke thee Satan, and hasten the day when the lying lips shall be put to silence, Psal. 131.18. & 120.2. & 109.2. Prov. 12.19, 22. & 10.18.
IV. By this also you may see how unexcusible the enemies of Christianity and Godliness are, and for what it is that they hate and injure it. Is there any thing in all this Character of a Christian, that deserveth the suspicion or hatred of the world? what harm is there in it? or what will it do against them? I may say to them of his servants as Christ did of himself, Joh. 10.32. Many good works have I shewed you from my Father: for which of these works do ye stone me? Many heavenly graces are in the sanctified Believer: For which of these do you hate and injure him? I know that Goodness is so far in credit with humane nature, that you will answer as the Jews did, v. 33. For a good work we stone thee not, but for blasphemy: We hate them not for Godliness, but for Hypocrisie and Sin. But if it be so indeed, 1. Speak not against Godliness it self, nor against the strictest performance of our duty. 2. Yea plead for Godliness, and countenance and promote it, while you speak against Hypocrisie and Sin. 3. And chuse out the Hypocrite whose Character is here truly set before you; and let him be the object of your enmity and distaste: Let it fall on those that are worldlings and time-servers, and will stretch their consciences to their carnal interest, and can do any thing to save their skin; and being false to Christ, can hardly be true to any of their superiours, but only in subordination to themselves. As it is said of Constantius, that he commanded that all his servants should be turned out of their places that would not renounce Christianity: And when he had thereby tryed them, he turned out all the Apostates, (and kept in the sincere) and told them; They could not be true to him, that were not true to their God and Saviour. 4. And see that you be not Hypocrites your selves. You profess your selves Christians: and what is it to be a Christian indeed, you may here perceive. If any that fall under the character of Hypocrites (or worse) shall vilifie or hate the sincere Christians as Hypocrites, what a horrid aggravation of their Hypocrisie will it be?
Indeed it is the best and strongest Christians that have most of the hatred both of the Vnbelieving and the Hypocritical world. And for my own part I must confess, that the very observation of the universal implacable enmity, which is undeniably seen throughout the world, between the womans and the serpents seed (being such as is not found among any other sorts of men on other occasions) doth not a little confirm my belief of the holy Scriptures, and seemeth to be an argument not well to be answered by any enemy of the Christian cause. That it should begin between the two first Brothers that ever were born into the world, and stop in nothing lower than shedding the righteous blood of Abel for no other cause, but because the works of Cain were evil, and his Brothers righteous, 1 Joh. 3.12, 13. And that it should go down to the Prophets, and Christ, and the Apostles, and Primitive Saints, and continue to this day throughout the earth: and that the profession of the same Religion doth not alter it, but rather enrage the enmity of Hypocrites against all that are serious and sincere in the Religion which they themselves profess: These are things that no good account can be given of, save only from the predictions and verities of the word of God.
V. Also you may hence perceive, how exceedingly injurious Hypocrites and scandalous Christians are, to the Name of Christ, and Cause of Christianity and Godliness in the world. The blind malicious enemies of Faith and Godliness, instead of judging of them by the sacred Rule, do look only to the Professors, and think of Religion as they think of them. If they see the Professors of Christianity to be covetous, proud, usurpers, time-servers, self-exalters, cruel, schismatical, rebellious; they presently charge all this upon their Religion; and Godliness must bear the blame; when all comes but for want of Godliness and Religion. And all the world hath not done so much against these and all other sins, as Christ hath done. What if Christs Disciples strive who shall be the greatest? Is it long of him, who girdeth himself to wash and wipe their feet? and telleth them, that except they be converted, and become as little children, they shall not enter into the Kingdom of God, Mat. 18.3. and telleth them, that though the Kings of the Gentiles do exercise Lordship over them, and they that exercise authority upon them are called Benefactors, yet ye shall not be so, Luk. 22.25, 26. Is it long of him that hath said to the Elders, Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind: neither as being Lords over Gods heritage, but being examples to the flock? Who hath set the Elders such a lesson as you find in Acts 20. & 2 Tim. 4.1, 2, 3. & 1 Tim. 5.17. If any called Christians shall be truly schismatical, factious or turbulent, is it long of him that hath prayed the Father that they may all be One, Joh. 17.21, 22, 23. and hath so vehemently intreated them that they speak the same thing, and that there be no divisions among them, and that they be perfectly joyned together in the same mind, and in the same judgement, 1 Cor. 7.10. and hath charged them to mark them that cause divisions and offences contrary to the Doctrine which they had learned, and to avoid them? Rom. 16.16, 17. If any called Christians shall be seditious, or rebellious, or as the Papists believe, that the Clergy are from under the Jurisdiction of Kings, and that the Pope hath power to excommunicate Princes, and absolve their subjects from their allegiance, and give their dominions to others, (as it is decreed in the General Council at the Lateran under Innocent the third, Can. 3.) Is all this long of Christ, who hath paid tribute to Caesar, and hath commanded that every soul be subject to the higher Powers, and not resist, and this for conscience sake, Rom. 13 1, 2, 3. and hath bid his Disciples rather to turn the other cheek, than to seek revenge, Luk. 6.29. and hath told them that they that use the sword (of rebellion, or revenge, or cruelty) shall perish by the sword, Joh. 18.11. If any Christians will under pretence of Religion, set up a cruel Inquisition, or kill men to convert them, or become self-lovers, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankfull, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, &c. Is this long of him that hath forbid all this? 2 Tim. 3.2, 3, 4, 5. If for their own domination, lust or covetousness, men called Christians, will be worse than Heathens and Wolves to one another, is this long of him that hath made it his sheep-mark by which we must be known to all men to be his Disciples, that we love one another? Joh. 13.35. and hath told them, that if they bite and devour one another, they shall be devoured one of another? Gal. 5.15. and hath blessed the merciful, as those that shall find mercy, Mat. 5.7. and hath told men that what they do to his little ones, shall be taken as if it were done to himself, Mat. 25. and hath commanded the strong to bear with the infirmities of the weak, and not to please themselves, Rom. 15.1, 2, 3. and to receive one another as Christ received us, Rom. 15.7. and hath told those that offend but one of his little ones, that it were good for that man that a milstone were hanged about his neck, and he were drowned in the depth of the Sea, Matth. 18.6. and hath told him that suiteth his fellow servants, that his Lord will come in a day when he looketh not for him, and shall cut him asunder, and appoint him his portion with the Hypocrites, where shall be weeping and gnashing of teeth, Mat. 24.48, 49, 50, 51. I wonder what men would have Christ do, to free himself and the Christian Religion from the imputation of the sins of the Hypocrites, and the weak distempered Christians. Would they have him yet make stricter Laws (when they hate these for being so strict already?) Or would they have him condemn sinners to more grievous punishment, when they are already offended at the severity of his threatnings? O what an unrighteous generation are his enemies, that blame the Law because men break it? and blame Religion because many are not Religious enough? As if the Sun must be hated, because that shadows and dungeons do want light; or Life and Health must be hated, because many are sick and pained by their diseases! But Christ will shortly stop all the mouths of these unreasonable men; and O how easily will he justifie himself, his Laws, and all his holy waies; when all iniquity shall be for ever silent! And though it must needs be that offences come, yet wo to the world because of offences, and wo to the man by whom they come, Mat. 18.7. Luke 17.1.
The wrong that Christ receiveth from hypocrites and scandalous Christians (of all ranks and places) is not to be estimated. These are the causes that Christianity and Godliness are so contemptible in the eyes of the world! that Jews, and Heathens, and Mahometans, are still unconverted and deriders of the Faith: Because they see such scandalous tyranny and worship among the Papists, and such scandalous lives among the greatest part of professed Christians in the world: whereas if the Papal Tyranny were turned into the Christian Ministry, (Luke 22.25, 26, 27. and 1 Tim. 5.17.) and their irrational sopperies, and historical hypocritical worship were changed into a reverent, rational and spiritual worship; and the cruel, carnal, worldly lives of men called Christians, were changed into Self-denial, Love and Holiness. In a word, if Christians were Christians indeed, and such as I have here described from their Rule; what a powerfull means would it be of the conversion of all the unbelieving world? Christianity would then be in the eye of the world, as the Sun in its brightness, and the glory of it would dazle the eyes of beholders, and draw in millions to enquire after Christ, who are now driven from him by the sins of Hypocrites and scandalous Believers.
And this doth not contradict what I said before, of the Enmity of the world to Holiness, and that the best are most abused by the ungodly: For even this enmity must be rationally cured, as by the errour of reason it is sed. God useth by the power of intellectual light, to bring all those out of darkness whom he saveth, and so bringeth them from the power of Satan to himself, Acts 26.18. Men hate not Holiness as Good, but as misconceived to be evil. Evil I say to them, because it is opposite to the sensual pleasures, which they take to be their chiefest good. And the way of curing their enmity, is by shewing them their errour; and that is by shewing them the excellency and necessity of that which they unreasonably distaste, Acts 26.9, 10, 11, 14, 19. Luke 15.13, 14, 15, 16. Acts 2.36, 37.
VI. Lastly, In these Characters you have some help in the work of Self-examination, for the tryal both of the Truth and Strength of grace. I suppose it will be objected, that in other Treatises I have reduced all the infallible Marks of Grace to a smaller number. To which I answer, I still say, that the predominancy or prevalency of the Interest of God as our God, and Christ as our Saviour, and the Spirit as our Sanctifier, in the estimation of the Vnderstanding, the Resolved Choice of the Will, and the Government of the Life, against all the worldly interest of the Flesh, is the only infallible sign of a justified regenerate soul. But this whole hath many parts, and it is abundance of particulars materially in which this sincerity is to be found: Even all the sixty Characters which I have here named, are animated by that one, and contained in it. And I think to the most the full description of a Christian in his essential and integral parts, (yet shewing which are indeed essential) is the best way to acquaint them with the nature of Christianity, and to help them in the tryal of themselves. And as it were an abuse of Humane Nature, for a Painter to draw the picture of a man, without arms, or legs, or nose, or eyes, because he may be a man without them: so would it have been in me to draw only a maimed picture of a Christian, because a maimed Christian is a Christian. Yet because there are so many maimed Christians in the world, I have also shewed you their lamentable defects; not in a manner which tendeth to encourage them in their sins and wants under pretence of comforting them, but in that manner which may best excite them to their duty in order to their recovery, without destroying their necessary supporting comforts.
O happy Church, and State, and Family, which are composed of such confirmed Christians! where the predominate temperature is such as I have here described! Yea happy is the place where Magistrates and Ministers are such; who are the vital parts of State and Church, and the instruments appointed to communicate these perfections to the rest. But how much more happy is the New Jerusalem, the City of the Living God, where the perfected spirits of the just in Perfect Life, and Light and Love, are perfectly beholding, and admiring, and praising, and pleasing the Eternal God, their Creator, Redeemer and Sanctifier for ever! where the least and meanest is greater and more perfect than the confirmed Christian here described! And where Hypocrisie is utterly excluded, and Imperfection ceaseth, with scandal, censures, uncharitableness, division, and all its other sad effects: And where the souls that thirsted after Righteousness shall be fully satisfied; and Love God more than they can now desire! and never grieve themselves or others with their wants or weaknesses, or misdoings any more. And, O blessed day, when our most Blessed Head shall be revealed from Heaven with his mighty Angels, and shall come to be glorified in his Saints, and admired in all them that now believe; whose weakness here occasioned his dishonour, and their own contempt! when the seed of Grace is grown up into Glory, and all the world whether they will or not, shall discern between the Righteous and the wicked, between him that serveth God, and him that serveth him not; between the clean and the unclean, and between him that sweareth, and him that feareth an oath: And though now our Life is hid with Christ in God, and it yet appeareth not (to the sight of our selves or others) what we shall be; yet then when Christ who is our Life shall appear, we also shall appear with him in Glory, Heb. 12.22, 23. Rev. 22.3, 4, 5, 14, 15. & 21.3, 4, 8. 2 Thes. 1.9, 10. Mat. 5.4, 6. Mal. 3.18. Eccles. 9.2. 1 Joh. 3.2, 3. Col. 3.3, 4. Away then my soul from this dark, deceitfull and vexatious world! Love not thy diseases, thy setters and calamities: Groan daily to thy Lord, and earnestly groan to be cloathed upon with thy house which is from Heaven, (2 Cor. 5.2, 4.) that mortality may be swallowed up of Life! Joyn in the harmonious desires of the Creatures, who groan to be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, Rom. 8.20, 21, 22. Abide in him, and walk in Righteousness, that when he shall appear, thou maist have confidence, and not be ashamed before him at his coming, 1 John 2.28, 29. Joyn not with the evil servants, who say in their hearts, Our Lord delayeth his coming, and begin to smite their fellow-servants, and to eat and drink with the drunken; whose Lord shall come in a day when they look not for him, and in an hour that they are not aware of, and shall cut them asunder, and appoint them their portion with the Hypocrites, where shall be weeping & gnashing of teeth, Mat. 24.48, 49, 50, 51. O watch and pray that thou enter not into temptation! And be patient, for the Judge is at the door! Lift up thy head with earnest expectation, O my soul, for thy Redemption draweth near! Rejoyce in hope before thy Lord, for he cometh; he cometh to judge the world in Righteousness and Truth. Behold he cometh quickly, though faith be failing, and iniquity abound, and Love waxeth cold, and scoffers say, where is the promise of his coming! Make haste O thou whom my soul desireth! and come in Glory as thou first camest in Humility! and conform them to thy self in Glory, whom thou madest conformable to thy sufferings and humility! Let the Holy City New Jerusalem be prepared as a bride adorned for her husband; and let Gods Tabernacle be with men! that he may dwell with them and be their God, and wipe away their tears, and death, and sorrow, and crying; and pain may be no more, but former things may pass away! Keep up our Faith, our Hope, our Love! And daily vouchsafe us some beams of thy directing consolatory Light in this our darkness: And be not as a stranger to thy scattered flock, in this desolate wilderness! But let them hear thy voice, and find thy presence, and have such conversation with thee in Heaven, in the exercise of Faith, and Hope, and Love, which is agreeable to their low and distant state: Testifie to their souls that thou art their Saviour and Head, and that they abide in thee, by the Spirit which thou hast given them, abiding, and overcoming in them, and as thy Agent preparing them for eternal life. O let not our darkness, nor thy strangeness feed our odious Unbelief! O shew thy self more clearly to thy Redeemed ones! And come and dwell in our hearts by Faith! And by holy Love, let us dwell in God, and God in us! that we grope not after him, as those that worship an unknown God. O save us from Temptation! And if the messenger of Satan be sent to buffet us, let thy strength be manifest in our weakness, and thy grace appear sufficient for us. And give us the patience which thou tellest us we need, that having done thy will, we may inherit the promise: And bring us to the sight and fruition of our Creator, of whom, and through whom, and to whom are all things; to whom be Glory for ever. Amen.
FINIS.
End of the text · Richard Baxter, Directions for Weak Distempered Christians (1669)