Directions for Weak Distempered Christians, Characters (3 of 4)

Directions for Weak Distempered Christians · Characters (3 of 4)

p. 962. In all this the weakest Christian that is sincere is of the same mind; saving that in his ordinary course, he useth to place too much of his Religion in controversies, and parties, and modes, and ceremonies, (whether being for them or against them,) and allow too great a proportion in his thoughts, and speech, and zeal, and practice; and hindereth the growth of his grace, by living upon less edifying things, and turnning too much from the more substantial nutriment.

3. And the seeming Christians are here of different wayes. One sort of them place almost all their Religion in Pharisaical observation of little, external, ceremonial matters; as their washings, and fastings, and tythings, and formalities, and the traditions of the Elders: Or in their several opinions, and wayes, and parties, which they call, Being of the true Church:] As if their sect were all the Church: But living to God in faith and love, and in a Heavenly conversation, and worshipping him in spirit and truth, they are utterly unacquainted with. The other sort are truly void of these essential parts of Christianity, in the life and power, as well as the former: But yet being secretly resolved, to take up no more of Christianity than will consist with their worldly prosperity and ends, when any sin seemeth necessary to their preferment, or safety in the world, their way is to pretend their high esteem of greater matters, for the swallowing of such a sin as an inconsiderable thing: And then they extol those larger souls that live not upon circumstantials, but upon the great and common truths and duties, and pitty those men of narrow principles p. 97and spirits, who by unnecessary scrupulosity make sin of that which is no sin, and expose themselves to needless trouble. And they would make themselves and others believe that it is their excellency and wisdom, to be above such trifling scruples: And all is because, they never took God and Heaven for their All, and therefore are resolved never to lose all for the hopes of Heaven; and therefore to do that whatever it be, which their worldly interest shall require, and not to be of any religion that will undo them.

And three great pretences are effectual means in this their deceit. One is because indeed, there are a sort of persons, that tythe mint and cummin, while they pass by the greatest matters of the Law, and that are causelesly scrupulous, and make that to be sin, which indeed is no sin: And when such a scrupulous people are noted by their weakness, and under dishonour among wiser men, the Hypocrite hath a very plausible pretence for his hypocrisie, in seeming only to avoid this ignorant scrupulosity, and taking all for such who judge not his sin to be a thing indifferent.

Another great shelter to the credit and conscience of this Hypocrite is, the Charity of the best sincerest Christians; who alwayes judge rigedly of themselves, and gently of others: They would rather die than willfully choose to commit the smallest sin themselves; but if they see another commit it, they judge as favourably of it as the case will bear, and hope that he did it not knowingly, or willfully: For they are bound to hope the best till the worst be evident. This being the upright Christians case, the hypocrite knoweth, that he shall still have a place in the esteem and love of those p. 98charitable Christians (whose integrity and moderation, maketh their judgements most valuable:) And then for the judgement of God he will venture on it; and for the censures of weaker persons, who themselves are censured by the best for their censoriousness, he can easily bear them.

And another covert for the hypocrite in this case is, the different judgements of learned and religious men, who make a controversie of the matter: And what duty or sin is there that is not become a controversie? Yea and among men otherwise well esteemed of (except in the essentials of religion.) And if once it be a controversie, whether it be a sin or not, the hypocrite can say, I am of the judgement of such and such good learned men: they are very judicious excellent persons; and we must not judge one another in controverted cases: though we differ in judgement, we must not differ in affection: And thus because he hath a shelter for his reputation from the censures of men, by the countenance of such as accompany him in his sin, he is as quiet as if he were secured from the censures of the Almighty.

XL. 1. A Christian indeed is one that highly valueth time: He abhorreth Idleness, and all diversions which would rob him of his Time, and hinder him from his work: He knoweth how much work he hath to do, and of what unspeakable consequence to his soul (if not also to others:) He knoweth that he hath a soul to save or lose, a heaven to win; a hell to scape; a death and judgement to prepare for; many a sin to mortifie, and many graces to get and exercise and increase; and many enemies and temptations to overcome; and p. 99that he shall never have more time of trial; but what is now undone, must be undone for ever: He knoweth how short, and hasty time is, and also how uncertain; and how short many hundred years is to prepare for an everlasting state, if all were spent in greatest diligence: And therefore he wondereth at those miserable souls, that have time to spare, and wast in those fooleries which they call pastimes; even in stage-plaies, cards and dice, and long and tedious feastings, delights, complements, idleness, and overlong or needless visits, or recreations. He marvelleth at the distraction, or sottishness of those persons, that can play, and prate, and loyter, and feast away precious hours, as if their poor unprepared souls had nothing to do, while they stand at the very brink of a dreadful eternity; and are so fearfully unready as they are. He taketh that person who would cheat him of his time, by any of these forenamed baites, to be worse to him than a thief that would take his purse from him by the high way. O precious time! how highly doth he value it, when he thinks of his everlasting state, and thinks what hast his death is makeing, and what reckoning he must make for every moment: what abundance of work hath he for every hour, which he is grieved that he cannot do? He hath a calling to follow, and he hath a heart to search, and watch, and study; and a God to seek and faithfully serve, and many to do good to; and abundance of particular duties to perform, in order to every one of these; But alas time doth make such hast away, that many things are left undone, and he is afraid left death will find him very much behind hand: And therefore p. 100he is up and doing, as one that hath use for every minute; and worketh while it is day, because he knoweth that the night is coming when none can work: Joh. 9.4. Redeeming Time is much of his wisdom and his work: Eph. 5.16. Col. 4.5. He had rather labour in the house of correction, than live the swinish life of idle and voluptuous Gentleman, or Beggers: that live to no higher end than to live, or to please their flesh: or to live as worldlings, that lose all their lives in the service of a perishing world. He knoweth how precious time will be ere long, in the eyes of those that now make light of it, and trifle it away as a contemned thing, as if they had too much.

2. The weak Christian is of the same mind in the main: But when it cometh to particular practice, he is like a weak or weary traveller, that goeth but slowly, and maketh many a stop: Though his face is still Heaven-wards, he goeth but a little way in a day: He is too easily tempted to idle, or talk, or feast, or play away an hour unlawfully, so it be not his ordinary course, and he do it but seldome: He taketh not the loss of an hour for so great a loss as the confirmed Christian doth: He could sooner be perswaded to live (though not an idle and unprofitable; yet) an easier, less-profitable life. The world and the flesh have farr more of his hours, than they ought to have. Though his weakness tell him, that he hath most need of diligence.

3. But the Time of a seeming Christian is most at the service of his fleshly interest: and for that it is principally employed: And for that he can Redeem it, and grudge if it be lost. But as he p. 101liveth not to God, so he cannot redeem his time for God. He loseth it even when he seemeth to employ it best: when he is praying, or otherwise worshipping God, and doing that good which feedeth his false hopes, he is not redeeming his time in all this. While he is sleeping in security, and deluding his soul with a few formal words, and an image of Religion, and his time passeth on, and he is hurried away to the dreadful day, and his damnation slumbreth not. 2 Pet. 2.3. Pro. 20.4. Mat. 25.6, 7, 8.

XLI. 1. A Christian indeed is one whose very heart is set upon doing good: As one that is made to be profitable to others, according to his ability and place; even as the Sun is made to shine upon the world: he could not be content to live idly, or to labour unprofitably, or to get never so much to himself, and live in never so much plenty himself, unless he some way contribute to the good of others: Not that he grudgeth at the smallness of his talents, and lowness or obscurity of his place; for he knoweth that God may dispose his creatures and talents as he please; and that where much is given, much is required, Mat. 25. Luk. 12.48. & 19.23. But what his Lord hath entrusted him with, he is loth to hide, and willing to improve to his Masters use. He is so far from thinking that God is beholden to him for his good works, that he taketh it for one of his greatest mercies in the world, that God will use him in doing any good. And he would take it for a very great suffering to be deprived of such opportunities, or turned out of service, or called to less of that kind of duty. If he were a Physitian and denied liberty to practice, or a minister and p. 102denied liberty to preach, it would far more trouble him that he is hindered from doing good, than that he is deprived of any profits, or honours, to himself. He doth not only comfort himself with the foresight of the reward, but in the very doing of good he findeth so much pleasure, as makeeth him think it the delightfullest life in the world: And he looketh for most of his receivings from God, in a way of duty, Joh. 5.29. Gal. 6.10. Heb. 13.16. 1 Pet. 3.11.

2. But the weak Christian, though he have the same disposition, is far less profitable in the world: He is more for himself, and less able to do good to others: He wanteth either parts, or prudence, or zeal, or strength: Yea he is oft like the infants and sick persons of a family, that are not helpful, but troublesome to the rest: They find work for the stronger Christians, to bear their infirmities, and watch them, and support and help them: Indeed as an infant is a comfort to the mother, through the power of her own love, even when she endureth the trouble of its crying and uncleaness; so weak Christians are a comfort to charitable ministers and people; we are glad that they are alive; but sadded often by their distempers, Rom. 14.1. & 15.12.

3. The seeming Christian liveth to himself, and all his good works are done but for himself, to keep up his credit, or quiet his guilty conscience, and deceive himself with the false hopes of a reward, for that which his falseheartedness maketh to be his sin: If he be a man of learning and good parts, he may be very serviceable to the Church: But the thanks of that is due to God, and little to him; who seeketh himself more than God, p. 103or the good of others, in all that he doth. Mat. 25, 24, 25, 26.

XLII. 1. A Christian indeed doth truly love his neighbour as himself: He is not all for his own commodity: His neighbours profit or good name is as his own: He feeleth himself hurt, when his neighbours is hurt: And if his neighbour prosper, he rejoyceth as if he prospered himself: Though his neighbour be not united to him, in the nearest bonds of Christianity, or Piety, yet he is not disregardfull of the common Vnity of Humanity. Love is the very soul of life, Lev. 19.18. Mat. 19.19. & 22.39. Rom. 13.9. Gal. 5.14. Jam. 2.8. Mark. 10.21. 1 Joh. 4.10.

2. But the Love that is in weaker Christians, though it be sincere, is weak as they are; and mixed with too much selfishness; and with too much sowerness and wrath: Little matters cause differences and fallings out: When it cometh to MINE, and THINE, and their neighbours cross their interest or commodity, or stand in their way, when they are seeking any preferment or profit to themselves; you shall see too easily by their sowreness and contention, how weak their love is. Mat. 24.12. 1 Tim. 6.10. Luke 22.24.

3. But in the seeming Christian selfishness is so predominant, that he loveth none but for himself, with any considerable love: All his kindness is from self-love; because men love him, or highly value him, or praise him, or have done him some good turn, or may do him good hereafter, or the like. If he hath any love to any for his own worth, yet self-love can turn all that to hatred, …f they seem against him, or cross him in his way: For no man that is a Lover of the world, and flesh, p. 104and carnall self, can ever be a true friend to any other. For he loveth them but for his own ends; and any cross Interest will shew the falshood of his love. 2 Tim. 3.2, 3, 4. Mat. 5.46.

XLIII. 1. A Christian indeed hath a special Love to all the Godly: such as endeareth his heart unto them: and such as will enable him, to visit them and relieve them in their wants, to his own loss and hazzard, according to his ability and opportunity. For the image of God is beautifull and honourable in his eyes: He loveth not them so much as God in them; Christ in them; the Holy Spirit in them. He foreseeth the day when he shall meet them in Heaven, and there rejoyce in God with them to Eternity. He loveth their company and converse; and delighteth in their gracious words and lives: And the converse of ungodly empty men, is a weariness to him (unless in a way of duty, or when he can do them good.) In his eyes a vile person is contemned, but he honoureth them that fear the Lord, Psal. 15.4. Other men grieve his soul with their iniquities, while he is delighted with the appearances of God in his holy ones: even the excellent ones on earth, Psal. 16.3. 2 Pet. 2.7, 8. Yea, the infirmities of Believers destroy not his Love; for he hath learned of God himself to difference between their abhorred frailties and their predominant Grace; and to love the very Infants in the Family of Christ. Yea, though they wrong him, or quarrel with him, or censure him in their weakness, he can honour their sincerity, and love them still: And if some of them prove scandalous, and some seeming Christians fall away, or fall into the most odious crimes, he loveth Religion never the less; but p. 105continueth as high an esteem of piety, and of all that are upright as he had before, 1 Joh. 4.7, 8, 10. Joh. 13.34, 35. 1 Thess. 4.9. 1 Joh. 3.11, 14, 23. Matth. 25.39, 40, &c.

2. The weak Christian sincerely loveth all that bear his Fathers image: But it is with a Love so weak (even when it is most passionate) as will sooner be abated or interrupted by any tempting differences: He is usually quarrelsome and froward with his Brethen; and apter to confine his love to those that are of his own opinion or party: And because God hath taught him to love all that are sincere; the Devil tempteth him to censure them as not sincere, that so he may justifie himself in the abatement of his love. And weak Christians are usually the most censorious, because they have the smallest degree of Love, which covereth faults, and thinketh no evil, and is not suspicious, but ever apt to judge the best, till the worst be evident, 1 Cor. 13.4, 5. It beareth all things, believeth all things (that are credible) hopeth all things, endureth all things, v. 7. But it is no wonder to see children fall out, even about their childish toyes and trifles: And what the dissentions of the children of the Church have done against themselves in these Kingdoms, I need not, I delight not to record. See 1 Cor. 3.1, 2, 3, 4. And I brethren could not speak unto you, as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able: For ye are yet carnall: for whereas there is among you envying, and strife, and divisions, are you not carnall, and walk as men.

3. The seeming Christian may have some love p. 106to reall Christian, even for their goodness sake: But it is a Love subservient to his carnal self-love: And therefore it shall not cost him much: As he hath some Love to Christ, so he may have some Love to Christians; but he hath more to the world and fleshly pleasures: And therefore all his Love to Christ or Christians, will not make him leave his worldly happiness for them. And therefore Christ at the day of Judgement will not enquire after empty barren love, but after that love which visited and relieved suffering Saints. An hypocrite can allow both Christ and Christians such a cheap superficial kind of love, as will cost him little: He will bid them lovingly, Depart in peace, be you warmed and filled, Jam. 2.15, 16, 17. But still the World is most beloved.

XLIV. 1. A Christian indeed doth love his enemies, and forgive those that injure him, and this out of a thankfull sense of that grace which forgave him a farr greater debt: Not that he thinketh it unlawfull to make use of the Justice of the Government which he is under, for his necessary protection, or for the restraint of mens abuse and violence: Nor is he bound to love the malice or injury, though he must love the man: Nor can he forgive a crime as it is against God or the common good, or against another, though he can forgive an injury or debt, that is his own: Nor is he bound to forgive every debt, though he is bound so farre to forgive every wrong as heartily to desire the good of him that did it. Even Gods Enemies he so farre loveth, as to desire God to convert and pardon them, while he hateth their sin, and hateth them as Gods enemies, and desireth their restraint, Psal. 139.21, 22. & 101.3. & 119.4. & 68.1. p. 107& 21.8. But those that hate, and curse, and persecute himself, he can unfeignedly love, and bless, and pray for, Matth. 5.43, 44, 45, 46, 47, 48. For he knoweth that else he cannot be a child of God, v. 45. And that to love those that love him is not much praise-worthy, being no more than Heathens and wicked men can do: v. 46, 47. He is so deeply sensible of that wondrous love, which so dearly redeemed him, and saved him from Hell, and forgave him a thousandfold worse than the worst that ever was done against himself, that Thankfulness and Imitation, or Conformity to Christ in his great compassions, do overcome his desires of revenge, and make him willing to do good to his most cruel enemies; and pray for them as Christ and Stephen did at their deaths, Luk. 23.34. Acts 7.60. And he knoweth that he is so inconsiderable a worm, that a wrong done to him as such, is the less considerable: And he knoweth that he daily wrongeth God more than any man can wrong him, and that he can hope for pardon but on condition that he himself forgive, Matth. 6.12, 14, 15. & 18.34, 35. And that he is far more hurtfull to himself, than any other can be to him.

2. And the weakest Christian can truely love an enemy, and forgive a wrong; but he doth it not so easily and so fully as the other. But it is with much striving, and some unwillingness and aversness; and there remaineth some grudge or strangeness upon the minde: He doth not sufficiently forget the wrong which he doth forgive. Indeed his forgiving is very imperfect like himself, Matth. 18.21. Luk. 9.54, 55. not with that freeness and readiness required, Eph. 4.2. With all lowliness p. 108and meekness, with long-suffering, forbearing one another in love, Col. 3.12, 13. Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humbleness of minde, meekness, long-suffering, forbearing one another, and forgiving one another; even as Christ forgave you, so also do ye, Rom. 12.14, 19. Avenge not your selves, &c.

3. As for the seeming Christian, he can seem to forgive wrongs for the sake of Christ, but if he do it indeed it is for his own sake: As because it is for his honour, or because the person hath humbled himself to him, or his commodity requireth it, or he can make use of his love and service for his advantage, or some one hath interposed for reconciliation who must not be denyed, or the like: But to love an enemy indeed, and to love that man (be he never so good) who standeth in the way of his preferment, honour or commodity in the world, he never doth it from his heart, whatever he may seem to doe, Matth. 6.14, 15. & 18.27, 30, 32. The Love of Christ doth not constrain him.

XLV. 1. A Christian indeed is as precise in the Justice of his dealings with men, as in acts of piety to God. For he knoweth that God requireth this as strictly at his hands, 1 Thess. 4.6. That no man go beyond, or defraud his Brother in any matter; for the Lord is the avenger of all such, as we also have forewarned and testified. He is one that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart; that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour. If he swear to his own hurt, he changeth not: He putteth not out his money to (unjust or unmercifull) Vsury; p. 109nor taketh reward against the innocent, Psal. 15. He obeyeth that, Lev. 19.13. Thou shalt not defraud thy neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night untill the morning. He can say as Samuel, 1 Sam. 12. Whose Oxe or Asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blinde mine eyes therewith, and I will restore it? And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any mans hand. And if heretofore he was ever guilty of defrauding any, he is willing to his power to make restitution; and saith as Zacheus, Luk. 19.8. If I have taken any thing from any man by false accusation, I restore him four-fold. Though flesh and blood perswade him to the contrary, and though it leave him in want, he will pay his debts, and make restitution of that which is ill gotten, as being none of his own. He will not sell for as much as he can get, but for as much as it is truly worth: He will not take advantage of the weakness, or ignorance, or necessity of his neighbour: He knoweth that a false ballance is abomination to the Lord; but a just weight is his delight, Prov. 11.1. He is afraid of believing ill reports, and rebuketh the backbiter, Prov. 25.23. He is apt to take part with any man behind his back, who is not notoriously inexcusable; not to justifie any evil; but to shew his charity, and his hatred of evil speaking, especially where it can do no good. He will not believe evil of another till the evidence do compell him to believe it. If he have wronged any by incautelous words, he readily confesseth his fault to him, and asketh him forgiveness, and is ready to make any just p. 110satisfaction for any wrong that he hath done. He borroweth not when he seeth not a great probability that he is like to pay it: Nor will remain in debt by retaining that which is another mans against his will, without an absolute necessity. Rom. 13.8. Owe no man any thing, but to love one another. For to borrow when he cannot pay is but to steal. Begging is better than borrowing for such, Psal. 37.21. The wicked borroweth and payeth not.

2. And the weak Christian maketh conscience of Justice as well as acts of piety, as knowing that God hath no need of our Sacrifices, but loveth to see us do that which is good for humane society, and which we have need of from each other. But yet he hath more selfishness and partiality than the confirmed Christian hath, and therefore is often overcome by temptations to unrighteous things: As to stretch his Conscience for his commodity, in buying or selling, and concealing the faults of what he selleth, and sometimes overreaching others: Especially he is ordinarily too censorious of others, and apt to be credulous of evil reports, and to be overbold and forward in speaking ill of men behind their backs, and without a call: especially against persons that differ from him in matters of Religion, where he is usually most unjust and apt to go beyond his bounds, Jam. 3.15, 16. Tit. 3.2. Eph. 4.31. 1 Pet. 2.1.

3. The seeming Christian may have a seeming Justice. But really he hath none but what must give place to his fleshly interest; and if his honour and commodity and safety require it, he will not stick to be unjust. And that Justice which wanteth p. 111but a strong temptation to overturn it, is almost as bad as none. If he will not seize on Naboths Vineyard, nor make himself odious by oppression or deceit; yet if he can raise or enrich himself by secret consenage, and get so fair a pretence for his injustice, as shall cloak the matter from the fight of men, he seldom sticketh at it. It is an easie matter to make an Achan think that he doth no harm, or a Gebazi think that he wrongeth no man, in taking that which was offered and due. Covetousness will not confess its name; but will find some Reasonings to make good all the injustice which it doth, 1 Tim. 6.5. 2 King. 5.19, 20.

XLVI. 1. A Christian indeed is faithfull and laborious in his particular calling, and that not out of a covetous minde; but in obedience to God, and that he may maintain his Family, and be able to do good to others. For God hath said, In the sweat of thy face thou shalt eat thy bread, Gen. 3.19. And six dayes shalt thou labour, Exod. 20.10. And with quietness men must work, and eat their own bread; and if any will not work, neither should he eat, 2 Thess. 3.10, 11, 12. Abraham and Noah and Adam laboured in a constant course of imployment. He knoweth that a sanctified calling and labour is a help, and not a hinderance to devotion; and that the body must have work as well as the soul, and that Religion must not be pretended for slothfull idleness, nor against obedience to our Masters will, Prov. 31.

2. The weak Christian is here more easily deceived, and made believe that Religion will excuse a man from bodily labour: and under the colour of devotion to live idly. 2 Thess. 3.8. 1 Tim. 5.13. p. 112They learn to be idle, wandering about from house to house, and not only idle, but tatlers also and busie-bodies, speaking things which they ought not. Slothfulness is a sin much condemned in the Scriptures, Ezek. 16.49. Prov. 24.30. & 18.9. & 21.25. Mat. 25.26. Rom. 12.11.

3. The seeming Christian in his labour is ruled chiefly by his flesh: If he be rich, and it incline him most to sloth, he maketh small conscience of living in idleness, under the pretence of his Gentility or wealth: But if the flesh incline him more to Covetousness, he will be laborious enough; but it shall not be to please God by obedience, but to increase his Estate, and enrich himself and his Posterity (whatever better reason he pretend.)

XLVII. 1. A Christian indeed is exactly conscionable in the dutyes of his relation to others in the family and place of his abode: If he be a husband, he is loving and patient and faithfull to his wife: If he be a father, he is carefull of the holy education of his children: If he be a Master, he is just and mercifull to his servants, and carefull for the saving of their souls. If he be a childe or servant, he is obedient, trusty, diligent and carefull, as well behind his Parents or his Masters back, as before his face. He dare not lie, nor steal, nor deceive, nor neglect his duty, nor speak dishonourably of his Superiors, though he were sure he could conceal it all. For he knoweth that the fifth Commandement is enforced with a special Promise, Eph. 6.2.5.9. And that a bad Childe, or a bad Servant, a bad Husband or Wife, a bad Parent or Master cannot be a good Christian, Col. 3.18, 19, &c. 4.1. 1 Pet. 2.18.

2. But weak Christians (though sincere) are p. 113ordinarily weak in this part of their duty; and apt to yield to temptations, and carry themselves proudly, stubbornly, idly, disobediently, as eye-servants that are good in sight: or to be unmercifull to inferiours and neglecters of their souls: And to excuse all this from the faults of those that they have to do with, and lay all upon others; as if the fault of husband, wife, parent, master or servant would justifie them in theirs; and passion and partiality would serve for innocency.

3. And the Hypocrite ordinarily sheweth his hypocrisies, by being false in his relations to man, while he pretendeth to be pious and obedient unto God. He is a bad master, and a bad servant, when his filthy interest requireth it, and yet thinketh himself a good Christian for all that. For all men being faulty, it is easie to find a pretence from all men that he doth abuse, to cover the injury of his abuse. Cain, Cham, Eli, Absalom, Judas, &c. are sad examples of this.

XLVIII. 1. A Christian indeed is the best subject, whether his Prince be good or bad: Though by infidel and ungodly Rulers he be oft mistaken for the worst. He obeyeth not his Rulers only for his own ends; but in obedience to God; and not only for fear of punishment, but for conscience sake: He looketh on them in their relations as the Officers of God, and armed with his authority, and therefore obeyeth God in them. He permitteth not dishonourable thoughts of them in his heart; much less dare he speak dishonourably of them, Exod. 12. Prov. 24.21. 1 Pet. 2.13, 17. Prov. 8.15. Act. 23.4, 5. Eccles. 10▪ 4, 20. He knoweth that every soul must be subject to the higher powers, and not resist; and that there is no power but of God: Whosoever therefore resisteth p. 114the power, resisteth the ordinance of God; and he that resisteth shall receive to himself damnation, Rom. 13.1, 2, 3, 4, 5, 6. Therefore in all things lawfull he obeyeth them: And though he must not, nor will not obey them against God, yet will he suffer patiently when he is wronged by them; and not only forbear resistance by arms or violence, but also all reproachfull words; as knowing that the righting of himself is not so necessary to the publick order and good, as the honour of his Rulers is. Vsurpers may probably charge him to be a Traitor, and seditious and rebellious, because he dare not approve of their Vsurpations: and when several are contending for the Government, and in a litigious Title the Lawyers mislead him, when the controversie is only among them, and belongs to their profession, its possible he may mistake as well as the Lawyers, and take him to have the better Title that hath the worse: But in Divinity he knoweth there is no controversie whether every soul must be subject to the highest power, so far as he can know it: And that prayers and patience are the Subjects arms; and Religion is so far from being a warrant to resist, that it plainly forbiddeth disobedience and resistance: and none are more obliged to submission and quietness than Christians are: The spirit of Christianity is not of this world: Their Kingdom and their Hopes are not of this world: And therefore they contend not for dignities and rule; much less by resisting or rebelling against their lawfull Governours. But they are resolved to obey God, and secure their everlasting portion, and bear all the injuries which they meet with in the way; especially from those whom God hath set over them. There is no Doctrine that ever p. 115was received in the world, so far from be friending seditions and rebellion as the Doctrine of Christ; nor any people in the world so loyal as Christians, while Christianity retained its genuine simplicity; till proud, domineering, worldly men for carnal ends pretended themselves to be Christians, and perverted the Doctrine of Christ, to make it warp to their ambitious ends; suffering seemeth not so great a matter to a holy, mortified, heavenly mind, as to tempt him to hazard his salvation to resist it. No man is so likely to be true to Kings, as he that believeth that his salvation lieth on it, by the ordinance of God, Rom. 13.3. And Princes that are wise and just do alwaies discern that the best Christians are their best subjects: Though those that are unbelieving and ungodly themselves, have ever hated them as the greatest troublers of the Earth. And it hath ever been the practice of the Enemies of Christ and Godliness, to do all they can to engage the Rulers of the Earth against them; and to perswade them that the most godly Christians are persons of disloyal and unquiet minds; and by vexing and persecuting them, they do their worst to make them such as they falsly called them: Even Christ himself was crucified as an enemy to Caesar, and Pilate driven to it by the noise of them that cryed out, that if he let them go, he was not Caesars friend, Joh. 19.12. They first tempted him with the question, whether it were lawfull to give tribute unto Caesar, Matth. 22.17. Luke 20.22. And though they could this way take no hold of him, yet this was the first article of his accusation, Luke 23.2. we have found this fellow perverting the Nation, and forbidding to give tribute to Caesar. And how loyal would those rebellious Jews seem, when they p. 116thought it the only way to engage the Roman Power against Christ? Then they cry out, We have no King but Caesar, Joh. 19.15. And this was the common accusation against the Christians both by Jews and Gentiles: The language of the Jews you may hear from Tertullus, Acts 24.5. We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarens. And at Thessalonica, Acts 17.6, 7. the charge against them was, that they turned the world upside down, and did all contrary to the decrees of Caesar. And thus the best Christians have by such been slandered from age to age: because the Devil and his instruments know not how sufficiently to molest them, except they engage the Rulers against them. But yet all this doth not conquer the patience and loyalty of confirmed Christians. They are wiser than that wise man that Solomon faith, Oppression maketh mad, Eccles. 7.7. If usurpers or malicious lyars shall a thousand times call them rebellious and seditious, it shall not drive them from their due subjection: They can patiently follow their Lord and the ancient Christians, in the enduring of such slanders, and suffering as enemies to Caesar, so they do but scape the sin, and be not such as malice calleth them. They had rather die as reputed enemies to Government, than to be such indeed. They prefer subjection before the reputation of it; For they look not for their reward from Princes, but from God. If they can preserve their innocency, they can bear the defamation of their names; being satisfied in the hopes of the joyfull day of the Judgement of Christ, which will fully justifie them, and set all strait. Indeed they know that a state of subjection p. 117is easier and safer than places of command; and that it is easier to obey than govern. And so far are they from envying mens greatness, and from desiring dominions, that they pity the tempted, and dangerous, and troublesome state of those in power, and are thankful to God for their quieter and safer station. They heartily pray for Kings, and all that are in Authority; not that by their favour they may rise to places of wealth and honour; but that under them they may live a quiet and peaceable life in all godliness and honesty, 1 Tim. 2.2. Yea, though Infidel Princes hate and persecute them, they continue to pray for them, and to honour their authority, and will not thereby be driven from their duty. If God cast their lot under Infidel, ungodly and malicious Governours, they do not run to arms, to save themselves, or save the Gospel, as if God had called them to reform the world, or keep it from the oppression of the higher powers: Nor do they think it a strange intollerable matter for the best men to be lowest, and to be the suffering side; and so fall to fighting that Christ and the Saints may have the rule. For they know that Christs Kingdom is not of this world, Joh. 18.36. (that is, not a visible Monarchy, as his usurping Vicar doth pretend;) and that Christ doth most eminently rule unseen, and disposeth of all the Kingdoms of the world, even where he is hated and resisted: and that the reign of Saints is in their state of glory: and that all Gods graces do sit them more for a suffering life, than for worldly power: Their humility, meekness, patience, self-denyal, contempt of the world, and heavenly mindedness, are better exercised and promoted in a suffering, than a prosperous reigning state, Wher… … p. 118think of the holy blood which hath been shed by Heathen Rome, from Christ and Stephen till the daies of Constantine; and the far greater streams which have been shed by the bloody Papal Rome; where-ever they had power, in Piedmont, Germany, Poland, Hungary, in Belgia, England, and in other Lands; the 30000, or 40000 murdered in a few daies at the Bartholomew Massacre in France; the two hundred thousand murdered in a few weeks in Ireland; they are not so unlike their suffering Brethren, as to think that striving for honours and command, is their way to Heaven: When Christ hath foretold them that self-denyal under the Cross, tribulation and persecution, is the common way, Luk. 14.26, 27, 29, 33. Acts 14.22. Joh. 16.33. Rom. 5.3. & 8.35. 2 Tim. 3.12. Mat. 5.10, 11, 12. 2 Thes. 2.6, 7, 10. Mark 10.30. So far are they from fighting against the injuries and cruelties of their Governours, that they account the reproach of Christ to be greater riches than all their treasures, Heb. 11.25, 26. and think they are blessed when they are persecuted, Matth. 5.10. and say with Paul, God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. 6.14. And 2 Cor. 12.19. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake; for when I am weak, then I am strong, Rom. 8.35, 36, 37. Nay in all these things (when persecuted and killed all the day long, and counted as sheep to the slaughter) they are more than Conquerours through Christ; They obtain a nobler conquest than that which is obtained by the sword.

2. But the weak Christian having less patience, p. 119and more selfishness and passion, is easilier tempted to break his bounds, and with Peter, to run to his unauthorized sword, when he should submit to suffering, Matth. 26.51, 52. And his interest and sufferings cause his passion to have too great a power on his Judgement; so that he is easilier tempted to believe that to be lawfull, which he thinks to be necessary to his own preservation: and to think that the Gospel and the Church are falling, when the power of men is turned against them; and therefore he must with Vzzah, put forth his hand to save the Ark of God from falling. He is more troubled at mens injustice and cruelty, and maketh a wonder of it to find the enemies of Christ and Godliness, to be unreasonably impudent and bloody; as if he expected reason and righteousness in the malicious world. His sufferings fill him more with discontent, and desires of revenge from God, Luke 9.54. and his prosperity too much lifts him up, 2 Chron. 32.25. And in the litigious titles of pretenders to supremacy, he is oft too hasty to interess himself in their contentions; as if he understood not, that whoever is the conquerour, will count those rebels that were on the other side; and that the enemies of Christ will cast all the odium upon Christianity and piety, when the controversie is only among the Statesmen and Lawyers, and belongs not to Religion at all.

3. The seeming Christian will seem to excel all others in loyalty and obedience, when it maketh for his carnal ends: He will flatter Rulers for honours and preferment, and alwaies be on the rising side, unless when his pride engageth him in murmurings and rebellions. He hath a great advantage p. 120above true Christians and honest men, to seem the most obedient subject; because he hath a stretching conscience that can do any thing for his safety, or his worldly ends: If he be among Papists, he can be a Papist; if among Protestants, he is a Protestant; and if he were among Turks, its like he would rather turn a Mahometan than be undone. No Prince or Power can command him any thing which he cannot yield to, if his wordly interest require it. If there be a Law for worshipping the golden Image, it is the conscionable servants of God, and not the time-servers, that refuse to obey it, Dan. 3. If there be a Law against praying, Dan. 6. it is Daniel and not the ungodly multitude that disobey it. If there be a command against preaching, Acts 4.17, 18. it is the holy Apostles and best Christians that plead the command of God against it, and refuse obedience to it, vers. 20, 29. The self-seeking temporizing hypocrite can do any thing: And yet he obeyeth not while he seemeth to obey. For it is not for the Authority of the Commander that he doth it, but for his own ends. He never truly honoureth his superiours: for he doth not respect them as the Officers of God; nor obey them for his sake with a conscionable obedience. He feareth the Higher Powers as Bears or Tygers that are able to hurt him; or useth their favour, as he useth his horse to do him service. Were it not for himself, he would little regard them. The true Christian honoureth the basest creature, more than the hypocrite and worldling honoureth his King. For he seeth God in all, and useth the smallest things unto his glory: Whereas the worldling debaseth the highest, by the baseness of his esteem, and use, and end; For he p. 121knoweth not how to esteem or use the greatest Prince, but for himself or for some worldly ends, 2 Tim. 3.3, 4.

XLIX. 1. A Christian indeed, is a man of courage and fortitude in every cause of God. For he trusteth God, and firmly believeth that he will bear him out. He knoweth his superiours, and hath a charitable respect to all men; but as for any selfish or timerous respect, he hath the least regard to man. For he knoweth that the greatest are but worms; whose breath is in their nostrils; that pass away as shadows and return to dust; and that the most potent are impotent when they contend with God; and are unequal matches to strive against their maker: and that it will prove hard for them to kick against the pricks; and that whoever seemeth now to have the day, it is God that will be Conquerour at last. Job 25.6. & 17.14. & 24.20. Psal. 79.31. & 103.16. & 144.4. Act. 9.4, 5, 6. Psal. 144.3, 4, 5. Put not your trust in Princes, nor in the son of man, in whom there is no help: his breath goeth forth; he returneth to his earth: in that very day, his thoughts perish. Happy is he that hath the God of Jacob for his help; whose hope is in the Lord his God, Isa. 45.9. Wo to him that striveth with his maker. He knoweth that it is more irrational to fear man against God, than to fear a flea or a fly against the greatest man. The infinite disproportion between the creature that is against him, and the Creator that is for him, doth resolve him to obey the command of Christ, Luk. 12.4. Be not afraid of them that kill the body, and after that have no more that they can do: but I will forewarn you whom you shall fear: Fear him which after he hath killed hath power to cast p. 122into hell: yea I say unto you fear him. Isa. 57.7, 8. Hearken unto me, ye that know righteousness, the people in whose heart is my law: Fear ye not the reproof of man, neither be afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my Salvation from generation to generation. Isa. 50.6, 7, 8, 9. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed: He is neer that justifieth me; who will contend with me: Let us stand together who is mine adversary: let him come neer to me: Behold the Lord God will help me: who is he that shall condemn me; Loe, they all shall wax old as a garment; the moth shall eat them up. Isa. 35.4. & 41.10, 13, 14. & 7.4. Jer. 46.27, 28. Mat. 10.26, 31. Isa. 2.22. Cease ye from man whose breath is in his nostrils; for wherein is he to be accounted of. Jer. 17.5, 8, 9. Cursed be the man that trusteth in man, &c. Blessed is the man that trusteth in the Lord, &c. Alas how terrible is the wrath of God, in comparison of the wrath of man! and how easie an enemy is the cruellest afflicter, in comparison of a holy sin revenging God. Therefore the confirmed Christian saith as the three witnesses, Dan. 3.16, 17, 18. We are not carefull to answer thee in this matter: the God whom we serve is able to deliver us — But if not, be it known unto thee O King that we will not serve thy Gods, nor worship the golden image which thou hast set up. Dan. 6.10. When Daniel knew that the Decree was past, p. 123he prayed openly in his house, as heretofore, Heb. 11.27. Moses, feared not the wrath of the King, for he endured as seeing him that is invisible, Prov. 28.1. The righteous is bold as a Lion: Act. 4 13. when they saw the boldness of Peter and John they marvelled. 2 Cor. 11.21. Pauls bonds made others bold, Eph. 6.19, 20. Act. 4.29, 31. 1 Joh. 4.18. Perfect love casteth out fear: 1 Pet. 3.14. If ye suffer for righteousness sake happy are ye; and be not afraid of their terrour, neither be troubled. Heb. 13.6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

2. But the weak Christian, though he also trust in God, is much more fearful, and easily daunted and discouraged: and ready with Peter to be afraid, if he perceive himself in danger: Matth. 26.69. He is not valiant for the truth, Jer. 9.3. Though he can forsake all (even life it self) for Christ (Luk. 14.26, 33.) yet is it with a deal of fear and trouble: And Man is a more significant thing to him than to the stronger Christian.

3. But the seeming Christian doth fear man more than God, and will venture upon the displeasure of God to avoid the displeasure of men that can do him hurt: because he doth not soundly believe the threatnings of the word of God.

L. 1. A Christian indeed is made up of Judgement and Zeal conjunct. His Judgement is not a patron of Lukewarmness, nor his Zeal an enemy to knowledge: His judgement doth not destroy but increase his Zeal: and his Zeal is not blind nor self-conceited, nor doth run before or without judgement. If he be of the most excellent sort of Christians, he hath so large a knowledge of the mysteries of godliness, that he seeth the body of sacred truth with p. 124its parts and compages or joynts, as it were at once, It is all written deeply and methodically in his understanding: He hath by long use his senses exercised to discern both good and evil, Heb. 5.14. He presently discerneth where mistaken men go out of the way, and lose the truth by false suppositions, or by false definitions, or by confounding things that differ. And therefore he pittyeth the contentious sects and disputers who raise a dust to blind themselves and others, and make a stir to the trouble of the Church, about things which they never understood: And in the sight of that truth which others obscure or contradict, he enjoyeth much content or pleasure in his own mind, though uncapable persons zealously reject it. Therefore he is stedfast, as knowing on what ground he seteth his foot. And though he be the greatest lover of truth, and would with greatest joy receive any addition to his knowledge, yet ordinarily by erroneous zealots, he is censured as too stiff and self-conceited and tenacious of his own opinions; because he will not entertain their errours and obey them in their self-conceitedness: For he that knoweth that it is truth which he holdeth, is neither able, nor willing to hold the contrary (unless he imprison the truth in unrighteousness) But if he be one that hath not attained to such a clear comprehensive judgement, yet with that measure of judgement which he hath, he doth guide and regulate his zeal, and maketh it follow after, while understanding goeth before. He treadeth on sure ground, and knoweth it to be duty indeed which he is zealous for, and sin indeed which he is zealous against; and is not put to excuse all his fervour and forwardness after with a non putarem, or p. 125I had thought it had been otherwise, 1 Cor. 1.5. 2 Cor. 8.7. Col. 3.16. & 4.12.

2. But the weak Christian either hearkeneth too much to carnal wisdom, which suppresseth his zeal, and maketh him too heavy and dull and indifferent in many of his duties, and the concernments of his soul; permitting the world to take up too much of the vigour of his spirit; Or else he is confident in his mistakes, and verily thinks that he understandeth better than many wiser men, these things which he never understood at all. He chooseth his party by the Zeal that he findeth in them without any judicious tryal of the truth of what they hold and teach: He is very earnest for many a supposed truth and duty, which proveth at last to be no truth or duty at all: And he censureth many a wiser Christian than himself, for many a supposed sin which is no sin, but perhaps a duty. For he is alwayes injudicious, and his heat is greater than his light (or else his light is too flashy without heat:) Peremptorily he doth set down some among the number of the most wise and excellent men, for keeping him company in his mistakes: And he boldly numbreth the best and wisest of his Teachers with the transgressors, for being of a sounder understanding than himself, and doing those duties which he calleth sins: And hence it is that he is a person apt to be mislead, by appearances of Zeal; and the Passions of his Teachers prevail more with him than the Evidence of Truth. He that Prayeth and Preacheth most fervently is the man that carryeth him away, though none of his Arguments be truly cogent. If he hear any hard name against any opinion or manner of worship, he receiveth that prejudice which turneth p. 126him more against it, than reason could have done: so the bug-bear name of Heresie, Lutheranism and Calvinism frightneth many a well-meaning Papist both from the Truth and almost from his wits: And the names of Popery, Arminianism, Prelacy, Presbyterianism, Independency, &c. do turn away the hearts of many, from things which they never tryed or understood: If a zealous Preacher do but call any opinion or practice Antichristian, or Idolatrous, it is a more effectual terrour than the clearest proof. Big and terrible words do move the passions, while the understanding is abased, or a stranger to the cause; And Passion is much of their Religion. And hence, alas, is much of the calamity of the Church: Rom. 14.1, 2, 3, 4, &c. 1 Cor. 3.1, 2, 3, 4. Act. 21.20. Gal. 4.17, 18.

3. But the seeming Christian is only zealous finally for Himself, or zealous about the smaller matters of Religion, as the Pharisees were for their Ceremonies and traditions; or for his own inventions, or some opinions or wayes, in which his honour seemeth to be interessed, and pride is the bellows of his zeal: But as for a holy zeal about the substance and practice of Religion, and that for God as the final cause, he is a stranger to it. He may have a zeal of God, and of, and for the Law and Worship of God as the material cause, but not a true zeal for God as the chief final cause. Rom. 10.2. 2 Sam. 21.2. 2 King. 10.16. Act. 22.3.

LI. A Christian indeed can bear the infirmities of the weak: Though he love not their weakness, yet he pittyeth it because he truly loveth their persons. Christ hath taught him not to break the bruised reed, and to gather the Lambs in his arms, and carry them in his bosome, and gently lead p. 127them that are with young, Isa. 40.11. & 42.3. If they have diseases and distempers, he seeketh in tenderness to cure them, and not in wrath to hurt and vex them. He turneth not the Infants or sick persons from the family, because they cry or are unquiet, unclean, infirm and troublesome: but he exerciseth his love and pitty upon their weaknesses. If they mistake their way, or are ignorant, and peevish and froward in their mistakes, he seeketh not to undoe them, but gently to reduce them. If they censure himself, and call him erroneous, heretical, antichristian, idolatrous, because he concurreth not with them in their mistakes, he beareth it with Love and patience, as he would do the peevish chidings of a child, or the frowardness of the sick. He doth not lose his charity, and set his wit against a Child, and aggravate the crimes, and being reviled revile again; and say, you are Schismaticks, hypocrites, obstinate, and fit to be severely dealt with: but he overcometh them with love and patience, which is the conquest of a Saint, and the happiest victory both for himself and them. It is a small matter to him to be judged of man, 1 Cor. 4.3, 4. He is more troubled for the weakness and disease of the consorious, than for his own being wronged by their censures, Phil. 1.16, 17, 18. Rom. 15.1, 2, 3. & 14.2, 3.

2. But the weak Christian is readier to censure others than patiently to bear a censure himself. Either he stormeth against the Censurers as if they did him some unsufferable wrong, (through the over-great esteem of himself and his reputation;) or else to escape the fangs of censure, and keep up his repute with them, he complyeth with p. 128the censorious, and overruns his judgement and conscience to be well spoken of, and counted a sincere and stedfast man, Gal. 2.12, 13, 14.

3. But the seeming Christian is so proud and selfish, and wanteth Charity and tenderness to the weak, that he is impatient of their provocations; and would cure the diseases of the servants of Christ, by cutting their throats, or ridding the Countrey of them. If a Child do but wrangle with him, he cryeth, Away with him, he is a troubler of the World: He taketh more notice of one of their infirmities, than of all their graces: yea he can see nothing but obstinacy and hypocrisie in them, if they do but cross him in his opinions, or reputation, or worldly ends. Selfishness can turn his Hypocrisie into Malignity and cruelty, if once he take them to be against his interest. Indeed his interest can make him patient: He can bear with them that he looketh to gain by: but not with them that seem to be against him. The radical enmity against sincerity that was not mortified but covered in his heart will easily be again uncovered, Mark. 6.18, 20, 21, 22. Phil. 1.15, 16. 3 Joh. 9.

LII. 1. A Christian indeed is a great esteemer of the Vnity of the Church, and greatly averse to all Divisions among Believers. As there is in the natural body an abhorring of dismembring or separating any part from the whole; so there is in the mystical body of Christ: The members that have life cannot but feel the smart of any distempering attempt: For abscision is destruction: The members die that are separated from the body. And if there be but any obstruction or hinderance of communion, they will be painfull or unusefull. He feeleth in himself p. 129the reason of all those strict commands, and earnest exhortations, 1 Cor. 1.10. Now I beseech you Brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joyned together in the same mind, and in the same judgement, Phil. 2 1, 2, 3, 4. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; fulfill ye my joy, that ye be like minded, having the same Love, being of one accord, of one mind: Let nothing be done through strife or vain glory; but in lowliness of mind, let each esteem other better than themselves. Look not every man on his own things; but every man also on the things of others, Ephes. 1.2, 3, 4, 5, 6, 7. I therefore the prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love; endeavouring to keep the Vnity of the Spirit in the bond of peace. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all: But unto every one of us is given grace according to the measure of the gift of Christ. Read also Ephes. 4.12, 13, 14, 15, 16. 1 Cor. 12. throughout. He looketh at uncharitableness, and divisions with more abhorrence, than weak Christians do at drunkenness or whoredom, or such other hainous sin. He feareth such dreadfull warnings, as Acts 20.29, 30. For I know this, that after my departing shall grievous Wolves enter in among you, not sparing the flock: Also of your own selves shall men arise speaking p. 130perverse things, to draw away Disciples after them. And he cannot slight such a vehement exhortation, as Rom. 16.17, 18. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. Therefore he is so far from being a divider himself, that when he seeth any one making divisions among Christians, he looketh on him as on one that is flashing and mangling the body of his dearest friend; or as on one that is setting fire on his house, and therefore doth all that he can to quench it: As knowing the confusion and calamity to which it tendeth. He is of a Christian, and therefore of a truly Catholick spirit; that is, He maketh not himself a member of a divided Party or a Sect: He regardeth the interest and welfare of the body, the universal Church, above the interest or prosperity of any party whatsoever: And he will do nothing for a party which is injurious to the whole, or to the Christian cause. The very names of Sects and Parties are displeasing to him; And he could wish that there were no name but that of Christians among us; save only the necessary names of the criminal, such as that of the Nicolaitans, Rev. 2.6.15. By which those that are to be avoided by Christians must be known. Christianity is confined to so narrow a compass in the world, that he is unwilling to contract it yet into a narrower. The greatest party of divided Christians, whether it be the Greeks or Papists, is too small a body for him to take for the Catholick (or Universal) Church: He admireth at the blindness p. 131and cruelty of faction, that can make men damn all the rest of the Church, for the interest of their proper sect; and take all those as no Christians that are better Christians than themselves. Especially the Papists, who unchurch all the Church of Christ, except their Sect; and make it as necessary to salvation to be a subject of the Pope as to be a Christian; and when by their great corruption and abuses of Christianity, they have more need of charitable censures themselves than almost any sort of Christians, yet are they the boldest condemners of all others. The confirmed Christian can difference between the strong and weak, the sound and unsound members of the Church, without dismembring any, and without unwarrantable separations from any. He will worship God in the purest manner he can; and locally joyn with those Assemblies, where all things considered, he may most honour God, and receive most edification; and will not sin for communion with any: He will sufficiently difference between a holy orderly Assembly, and a corrupt disordered one; and between an able faithfull Pastor, and an ignorant or worldly hireling: And he desireth that the Pastors of the Church may make that due separation by the holy Discipline of Christ, which may prevent the peoples disorderly separation. But for all this, he will not deny his presence upon just occasion to any Christian Congregation that worshipeth God in truth, though with many modal imperfections, so be it they impose no sin upon him as necessary to his communion with them. Nor will he deny the spiritual communion of faith and Love to those that he holdeth not local communion with: He knoweth that all our worship of God is sinfully imperfect; p. 132and that it is a dividing principle to hold, that we may joyn with none that worship God in a faulty manner: for then we must joyn with none on earth: He knoweth that his presence in the worship of God, is no sign of his approbation of all the failings of Pastors or people in their personal or modal imperfections; as long as he joyneth not in a worship so corrupt as to be it self unacceptable to God. While men who are all imperfect and corrupt are the worshippers, the manner of their worship will be such as they, in some degree imperfect and corrupt. The solid Christian hath his eye upon all the Churches in the world, in the determining of such questions: He considereth what worship is offered to God in the Churches of the several parties of Christians, the Greeks, Armenians, Abassines, Lutherans, &c. as well as what is done in the Country where he liveth: and he considereth whether God disown and reject the worship of almost all the Churches in the world, or not: For he dare no further reject them than God rejecteth them: nor will he voluntarily separate from those Assemblies where the presence of Christ, in his Spirit and acceptance, yet remaineth. And his fuller acquaintance with the gracious nature, office and tenderness of Christ, together with greater Love to his Brethren, doth cause him in this to judge more gently than young censorious Christians do. And his humble acquaintance with his own infirmities, maketh him the more compassionate to others. If he should think that God would reject all that order not, and word not their prayers aright, he would be afraid of being rejected himself, who is still conscious of greater faultiness in his own prayers, than a meer defect in words and order; even of a great defectiveness in p. 133that faith, and desire, and love, and zeal, and reverence which should be manifested in prayer. Though he be more apprehensive than others of the excellency and necessity of the holiness and spirituality of the soul in worship; yet withall he is more judicious and charitable than the pievish and passionate infant Christians, who think that God doth judge as they do, and seeth no grace where they see none; and taketh all to be superstitious or fanatical, that differ from their opinions or manner of worship; or that he is as ready to call every error in the method or the words of prayer, Idolatry or Wilworship, as those are that speak not what they they know, but what they have heard some Teachers whom they reverence say before them. He that dwelleth in Love, doth dwell in God, and God in him, and he that dwelleth in God, is liker to be best acquainted with his mind concerning his children and his worship, than he that dwelleth in wrath, and pride, and partiality.

2. But the weak Christian (though so far as he hath grace, he is of the same mind, and abhorreth discord and division among the flock of Christ, yet) being more dark, and selfish, and distempered, he is much more prone to unwarrantable separations and divisions than the stronger Christian is. He is narrower fighted, and looketh little further than his own acquaintance, and the Country where he liveth; and mindeth not sufficiently the general state of the Churches through the world, nor understandeth well the interest of Christ and Christianity in the earth. His knowledge and experience being small, his charity also is but small; and a little thing tempteth him to condemn another, and aggravate his faults, and think him unworthy p. 134of the communion of the Saints. He is much more sensible of the judgement, and affections, and concernments of those few with whom he doth converse, and that are of his opinion, than of the judgement and practice, and concernments of the universal Church. He knoweth not how to prefer the judgements and holiness of some that he thinketh more excellent than the rest, without much undervaluing and censuring of all others, that are not of their opinion: He cannot chuse the actual local communion of the best society, without some unjust contempt of others, or separation from them. He hath not so much knowledge as may sufficiently acquaint him with his ignorance; And therefore he is apt to be unreasonably confident of his present apprehensions, and to think verily that all his own conceptions are the certain truth; and to think them ignorant or ungodly, or very weak at least that differ from him. For he hath not throughly and impartially studied all that may be said on the other side. The Authority of his chosen Teacher and sect is greater with him (if he fall into that way) than the Authority of all the most wise and holy persons in the world besides. What the Scripture speaketh of the unbelieving world, he is apt to apply to all those of the Church of Christ, that are not of his mind and party: And when Christ commandeth us to come out of the world, he is prone to understand it of coming out from the Church into some stricter and narrower society; and is apt with the Papists, to appropriate the name and priviledges of the Church, to his party alone, and to condemn all others. Especially if the Church-Governours be carnal and self-seeking or otherwise very culpable, and p. 135if Discipline be neglected, and if prophaneness be not sufficiently discountenanced, and godliness promoted; he thinketh that such a Church is no Church, but a prophane society: God hath taught him by repentance to see the mischief of ungodliness; but he yet wanteth that experience which is needfull to make him know the mischiefs of Church-divisions: He had too much experience himself of the evil of prophaneness before his conversion: but he hath not tryed the evil of Schism; and without some sad experience of its fruits, in himself or others, he will hardly know it as it should be known. Because it is the custome of some malignant enemies of godliness, to call the godly Hereticks, Schismaticks, factious Sectaries, &c. therefore the very names do come into credit with him; and he thinks there are no such persons in the world, or that there is no danger of any such crimes: Till he be taught by sad experience that the professors of sincerity are in as much danger on that side as on the other; and that the Church (as well as Christ) doth suffer between two thieves, the Prophane and the Dividers. Paul was unjustly called the ring-leader of a Sect, Acts 24.5. and Christianity called a Heresie and a Sect every where spoken against, Acts 28.22. & 24.14. But for all that, Heresie is a fruit of the flesh, Gal. 5.20. and some of them called damnable, 2 Pet. 2.1. and they are the tryal of the Church, to difference the approved members from the chaff, 1 Cor. 11.19. And an obstinate Heretick is to be avoided by true Believers, Titus 3.10. And the Pharisees and Sadduces are well reputed to be several Sects, Acts 5.17. & 15.5. & 26.5. And dividers and divisions are justly branded in Scripture, as aforesaid: There p. 136must be no Schism in the body of Christ, 1 Cor. 12.25. The following of selected Teachers in a way of division from the rest, or opposition to them, doth shew that men are carnal in too great a measure, though it be not in predominancy as in the prophane. 2 Cor. 3.1, 2, 3. And I Brethren could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ: I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: For whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? How much more when he that is for Paul doth censure and rail at Cephas and Apollo? He that hath seen the course of men professing godliness in England in this age, may easily and sadly know how prone weak Christians are to unjust separations and divisions, and what are the effects: He that had heard many zealous in prayer, and other duties, and the next year see them turning Quakers, and railing in the open Congregations at the ablest, holiest, self-denying Ministers of Christ, and at their flocks, with a [Come down thou deceiver, thou hireling, thou wolf; ye are all greedy doggs, &c.] and shall see how yet poor souls run into that reviling and irrational Sect, (to say nothing of all other Sects among us) will no longer doubt whether the weak be inclinable to Schism, but will rather lament the dangerousness of their station; and know that all is not done when a sinner is converted from an ungodly state. Study the reason of those three texts, Ephes. 4.13, 14, 15, 16. For the edifying the body of Christ, till we all come in the unity of the faith, and p. 137of the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lye in wait to deceive; but speaking the truth in Love may grow up into him in all things, which is the Head, even Christ: from whom the whole body fitly joyned together and compacted, by that which every joynt supplyeth, according to the effectual working in the measure of every part, maketh increase of the body, to the Edifying of it self in love. Here you see the children are apt to be carryed into dividing parties. And that they are aptest to be Proud, and that way to miscarry, see 1 Tim. 3.6. Not a novice (or raw young Christian) lest being lifted up with Pride, he fall into the condemnation of the Devil; And then followeth the effect, Act. 20.30. Also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. I would not have you groundlesly accuse any Christian with a charge of Pride; But I must tell you, that the childish Pride of apparel, is a petty business, in comparison of that Pride which many in sordid attire have manifested, who in their ignorance do rage and foam out words of falshood and reproach against Christs Ministers and Servants, as if they were all fools or impious in comparison of them; speaking evil of that which they never understood: The lifting up the Heart above the people of the Lord, in the Pride of supposed Holiness, is incomparably worse, than Pride of Learning, honour, greatness, wit or wealth. Nay it hath oft been to me a matter of wonder to observe how little all those plain and p. 138urgent Texts of Scripture, which cry down Division, do work upon many of the younger Christians, who yet are as quickly toucht as any, with a Text that speaketh against prophaneness and lukewarmness. In a word, they are often of the temper of James and John, when they would fain have had Christ have revenged himself on his opposers by fire from Heaven: They know not what manner of Spirit they are of, Luk. 9.55. They think verily that it is a holy zeal for God, when it is the boiling of passion, pride and selfishness: They feel not the sense of such words as Christs, Joh. 17.20, 21, 22, 23, 24. I pray also for them who shall believe on me, through their word; that they All may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the World may believe that thou hast sent me, &c.

3. And as for the seeming Christians, in this they are of several sorts. When their carnal interest lyeth in complyance with the Major part and stronger side, then no men do more cry up Vnity and Obedience: what a noise do many thousand Papist-Prelates, Jesuites and Fryers, make with these two words throughout the world. Vnity and Obedience (unto them upon their terms) do signifie Principally their worldly greatness, wealth and power. But if the Hypocrite be engaged in point of honour or other carnal interest on the suffering side, or be out of hope of any advantage, in the common rode; then no man is so much for separation and singularity as he. For he must needs be noted for some body in the world, and this is the chief way that he findeth to accomplish it. And so being lifted up with pride, be falleth into p. 139the Condemnation of the Devil, and becomes a firebrand in the Church.

LIII. 1. A Christian indeed is not only zealous for the Unity and Concord of Believers, but he seeketh it on the right terms, and in the way, that is fitest to attain it. Vnity, Peace and Concord are like Piety and Honesty, things so unquestionably good, that there are scarce any men of reason and common sobriety, that ever were heard to oppose them Directly and for themselves: And therefore all that are enemies to them are yet pretenders to them; and oppose them 1. In their causes only, 2. Or covertly and under some other name. Every man would have Vnity, Concord and Peace in his own way and upon his own terms: But if the right terms had been understood and consented to as sufficient, the Christian world had not lain so many hundred years in the sin and shame and ruines as it hath done. And the cause of all is, that Christians indeed, that have clear confirmed judgements, and strength of grace, are very few; and for number and strength unable to perswade or overrule the weak, the passionate and the falsehearted worldly hypocritical multitude; who bear down all the counsels and endeavours of the wise.

The judicious faithful Christian knoweth, that there are three degrees or sorts of Christian Communion, which have their several terms: 1. The universal-church Communion, which all Christians as such must hold among themselves. 2. Particular Church-communion, which those that are conjoyned for personal Communion in Worship do hold under the same Pastors and among themselves. 3. The extraordinary intimate communion that some Christians hold together, who are bosome p. 140friends, or are specially able and fit to be helpful and comfortable to each other.