A Saint or a Brute, Part 1 · Section 2
BUt here I know the ſelf-deceiving Hypocrite will object, That all this that I am proving ſo diligently is confeſt, and nothing to the point in queſtion: Which is not, Whether One thing be needful, and Holineſs be of Neceſſity to ſalvation? For who denyeth this? But the queſtion is, Whether it be this Puritanical preciſe way of ſerving God which only deſerves the name of Holineſs? and Whether they be net as truly godly and ſanctified that ſay their prayers morning and night, and go to Church on Sundayes, and follow their buſineſſes the reſt of the week, without any more ado?
Anſw. Either it is the ſubſtance of holy duties, or but the circumſtances, which you quarrel at as Puritanical and preciſe. If it be only the circumſtances, (as Whether we ſhould receive the Lords Supper ſtanding, or kneeling, or ſitting? Whether we ſhould pray publickly without Book, or on the Book? and Whether a Scripture-form or another be better? and Whether a continued speech, or verſicles, anthems, and oft-repeated words and ſentences be better? What form of Church Government is beſt … by Dioceſane Biſhops, or by all the Paſtors? and the like) It is not of ſuch things as theſe that I am pleading with thee: Though ſome of them are matters of conſiderable moment, for the helping or hindring men in godlineſs; yet it is greater matters then theſe, that I am now contending for. Agree with us practically in the ſubſtance, in Faith, Repentance, Love, Obedience, Mortification, Heavenlineſs, Humility, Patience, and ſerious diligence and zeal in all, and then I am none of thoſe that will condemn or cenſure you; but one that will rejoyce in you, as thoſe that I hope to rejoyce with for ever.
But if it be the ſubſtantial duties of godlineſs that you reſiſt, while you own but the Name of godlineſs in the general, I muſt tell you that it is not Names and Generals that will ſave you; nor prove that you have your ſelves one ſpark of Grace. Nothing more eafie and common then for the moſt ungodly to ſay, they are all for a godly life; and God forbid that any ſhould be againſt it; when yet they hate and reject it indeed, when it comes to the practice of thoſe particular duties in which it doth conſiſt. It is not godlineſs that they hate and reproach, but it is fervent prayer, holy conference, meditation, ſelf-denyal, mortification of the deſires of the fleſh, heavenly mindedneſs, &c. In general, they will ſay that Gods Law muſt be obeyed, and his Will preferred before their own: But when it comes to the particulars, they Love him not above all, they take his name in vain, they keep not holy his day, they diſobey ſuperiours that would reform them, they are envious, malicious, covetous, luſtful, and break all the Commandements in particular, which in general they profeſs to keep. As if your ſervant ſhould promiſe to do your work; and when you ſet him to it, one thing is too hard, and another he is not uſed to, and ſo he hath his exceptions againſt the greateſt part which he undertook. As if one ſhould wound one of you in the head, and ſtab you to the heart, and cut off an arm or a leg, and ſay, I wiſh the man no harm; It is not the man that I hate or hurt, but only the head, the heart, the arm, &c. Even ſo, it is not holineſs that theſe men hate, and ſpeak againſt; but it is ſo much praying, and meditating, and reading the Scriptures, and making ſuch aſtir about Religion, when leſs ado way ſerve the turn.
But wretched ſoul, if thou have not the wit to ſee the contradictions of thy deceitful tongue, and the venome of the malignant heart, doſt thou think that ſuch ſottiſh ſhifts as the… will blind the eyes of heavenly Juſtice, and ſave thee from the vengeance of a Holy God, which he hath denounced againſt rebellious hypocrites? But come on; let us try whether the ſeveral parts of godlineſs which thou queſtioneſt, or calleſt Puritaniſm or preciſeneſs, are not moſt expreſly and peremptorily commanded in the Word of God.
1. Is it ſo much preaching and hearing Sermons that thou quarrelleſt with? Hear then how Chriſt and his Apoſtles preached, and how they required men to hear. Mark 1. 35, 37, 38, 39. [And in the morning riſing up a great while before day, he went out and departed into a ſolitary place, and there prayed: And Simon and they that were with him followed after him; and when they had found him they ſaid unto him, All men ſeek for thee: And he ſaid, Let us go unto the next Towns, that I may preach there alſo; for therefore came I forth: and he preached in their Synagogues throughout all Galilee.] Mark 2. 2. [And ſtraight-way many were gathered together, inſomuch that there was no room to receive them; no not ſo much as about the door, and he preached the Word unto them.] Mark 3. 19, 20, 21. [And they went into an houſe, and the multitude cometh together again, ſo that they could not ſo much as eat bread: and when his friends heard of it, they went out to lay hold on him; for they ſaid, He is beſide himſelf.] Acts 5. 42. [And daily in the Temple, and in every houſe, they ceaſed not to teach and preach Jeſus Chriſt.] Acts 4. 4. [They that were ſcattered went everywhere preaching the Word.] Acts 20. 20, 28, 31. [I kept back nothing that was profitable to you, but have ſhewed you, and have taught you publickly and from houſe to houſe—Take heed therefore to your ſelves and to all the flock over which the Holy-Ghoſt hath made you Over-ſeers, to feed the Church of God which he hath purchaſed with his own blood—Therefore watch, and remember that by the space of three years I ceaſed not to warn every one night and day with tears.] Rom. 10. 14, 15. [How ſhall they believe in him of whom they have not heard? and how ſhall they hear without a Preacher?] Phil. 1. 18. [Every way whether in pretence or in truth Chriſt is preached, and I do therein rejoyce, yea and will rejoyce.] 1 Cor. 1. 21. [It pleaſed God by the fooliſhneſs of preaching to ſave them that believe.] Col. 1. 28, 29. [Whom we preach, warning every man, and teaching every man, in all wiſdom, that we may preſent every man perfect in Chriſt Jeſus, &c.] 2 Tim. 4. 1, 2. [I charge thee therefore before God and the Lord Jeſus Chriſt, who ſhall judge the quick and the dead at his appearing and his Kingdom, preach the word; be inſtant in ſeaſon, out of ſeaſon, reprove, rebuke, exhort, with all long-ſuffering and doctrine.] 1 Cor. 9. 16. [Neceſſity is laid upon me; yea woe unto me if I preach not the Goſpel.]
What ſay you now? do we not fall much ſhort of thoſe that we ſhould imitate, rather then do too much in preaching? But what need we more then the text it ſelf, where for hearing, Mary is ſo commended, and her ſiſter blamed for neglecting it, though it was to make proviſion for Chriſt himſelf and thoſe that were with him? Acts 20. 7. [And upon the firſt day of the week when the Diſciples came together to break bread, Paul preached to them, being to depart on the morrow, and continued his ſpeech until midnight.] Jam. 1. 19. [Let every one be ſwift to hear.] Rev. 2. 7. &c. [He that hath ear, let him hear.] Luke 8. 21. [Jeſus ſaid, My mother and my brethren are thoſe which hear the Word of God and do it.] I hope you ſee this duty is paſt queſtion.
2. Is it the reading of the Scripture that is the Puritaniſm or too much ado that you blame? Or is it the frequent meditating on ſuch high and holy things? Hear what the Spirit ſaith of this: Pſalm 1. 1, 2. [Bleſſed is the man that walketh not in the counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornful; but his delight is in the Law of the Lord, and in his Law doth he meditate day and night—The ungodly are not ſo.—] Pſalm 119. 97. [O how I love thy Law! it is my meditation all the day.] 99. [Thy teſtimonies are my meditation.] v. 148. [Mine eyes prevented the night watches, that I might meditate en thy Word.]. Job 23. 12. [I have eſteemed the words of his mouth more then my neceſſary food.] Pſalm 119. 72. [The Law of thy mouth is better unto me then thouſands of gold and ſilver.] Mark 12. 10. [Have ye not read the Scriptures?] John 5. 39. [Search the Scriptures.] Acts 8. 28. [The Euuuch ſitting in his Chariot read Eſaias the Prophet.] 1 Tim. 4. 13. [Give attendance to reading, to exhortation, to doctrine.] I hope you ſee alſo that this part of godlineſs is paſt queſtion.
3. Is it much and fervent prayer that is the preciſeneſs or too much ado that you make queſtion of? Hear then what the Holy Ghoſt doth ſay of that: Phil. 4. 6. [In every thing by Prayer and ſupplication with thanksgiving, let your requeſts be made known to God.] 1 Theſ. 5. 17, 18. [Pray without ceaſing: In every thing give thanks: for this is the will of God concerning you] Luke 18. 1. [And he ſpake a parable to them to this end, that men ought alwayes to pray, and not to wax faint, &c.] Luke 11. 8, 9. [I ſay unto you, though he will not riſe and give him becauſe he is his friend, yet becauſe of his importunity, he will riſe and give him as many as he needeth: And I ſay unto you, Ask and it ſhall be given you; ſeek and ye ſhall find; knock and it ſhall be opened unto you.] Luke 6. 12. [He went out into a mountain to pray, and continued all night in prayer to God.] Daniel would not give over praying three times a day in his houſe, for thirty dayes ſpace, at the Kings command, no not to ſave his life from devouring Lions. David ſaith, Pſalm 119. 164. [Seven times a day do I praiſe thee.] Lam. 2. 19. [Ariſe: cry out in the night: in the beginning of the watches pour out thy heart like water before the face of the Lord:] Pſalm 14. 4. it is part of the wicked Atheiſts deſcription, that [They call not upon the Lord.] Jer. 10. 25. [Pour out thy fury upon the heathen that know thee not, and the families that call not on thy name.] Pſalm 145. 18. [The Lord is nigh to all that call upon him; to all that call upon him in truth.] When Paul was converted, the Lord lets Ananias know it by this token, Acts 9. 11. [For behold he prayeth.] Acts 1. 14. [Theſe all continued with one accord in prayer and ſupplication.] Acts 2. 42. The three thouſand Converts [continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and in breaking of bread, and in prayers.] Col 4. 2 [Continue in prayer, and watch in the ſame, with thanksgiving; withall praying alſo for us, that God would open to us a door of utterance, to ſpeak the myſterie of Chriſt.] Rom. 12. 12. [Continuing inſtant in prayer.] Jam. 5. 16. [The effectual fervent prayer of a righteous man availeth much.] 1 Tim. 4. 5. [For (every creature) is ſanctified by the Word of God and prayer.] 1 Tim. 5. 5. [She that is a widdow indeed and deſolate, truſteth in God, and continueth in ſupplications and prayers night and day.] Jude 20. [Praying in the Holy Ghoſt.] 1 Theſ. 3. 10. [Night and day praying exceedingly.] Epheſ. 6 18. [Praying alwayes with all prayer and ſupplication in the spirit, and watching thereunto with all perſeverance and ſupplication for all Saints; and for me, &c.] 2 Chron. 6. 29. [What prayer or what ſupplication ſoever ſhall be made of any man, or of all thy people Iſrael, when every one ſhall know his own ſore, and his own grief, and ſhall ſpread forth his hands in this houſe, then hear thou from Heaven, &c.]
I hope by this time, if you have eyes you ſee, that more frequent and fervent prayers then any of us uſe (and that without Book) were uſed by the antient ſervants of the Lord, and were not thought too much ado, nor more ado then God requireth of us.
4. Is it conſtant, diligent teaching, inſtructing, and catechizing your families, and labouring that your ſelves and they may underſtand and practiſe the Law of God? Hear alſo what the Spirit ſaith of this: and then judge whether it be too much preciſeneſs.
Prov. 2. 1, 2, 3, 4, 5. [My ſon, if thou wilt receive my words, and hide my Commandements with thee; ſo that thou encline thine ear unto wiſdom, and apply thy heart to underſtanding: yea if thou cryeſt after knowledge, and lifteſt up thy voice for underſtanding: if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hidden treaſures; then ſhalt thou underſtand the fear of the Lord, and find the knowledge of God.] Deut. 6. 5, 6, 7. & 11. 18, 19, 20. [And thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy might: And theſe words which I command thee this day ſhall be in thy heart, and thou ſhalt teach them diligently unto thy children, and ſhalt talk of them when thou ſitteſt in thy houſe, and when thou walkeſt by the way, and when thou lyeſt down, and when thou riſeſt up: And thou ſhalt bind them for a ſign upon thy hand, and they ſhall be as frontlets between thine eyes; and thou ſhalt write them upon the poſts of thy houſe, and on thy gates.] Gen. 18, 19. [For I know Abraham that he will command his children and his houſhold after him, and they ſhall keep the way of the Lord.] Joſh. 24. 15. [But as for me and my houſhold, we will ſerve the Lord.] Prov. 22. 6. [Train up a child in the way he ſhould go, and when he is old he will not depart from it.] Eph. 6. 4. [Bring them up in the nurture and admonition of the Lord.] Theſe and many ſuch paſſages ſhew you that the moſt diligent inſtructing of your families, is not more ado then God requireth, but a moſt weighty needful part of godlineſs.
5. Is it the meeting of divers neighbours together (diſtinct from Church-meetings) that you queſtion? Why, if it be Schiſmatical in oppoſition to the publick meetings, or to do any unlawful work, we are againſt it as well as you. But if it be but for the redeeming of their time, for their ſpiritual advantage, and orderly, peaceably, and ſoberly obſerved, by ſome that have more time, or care of their ſouls, then the reſt of their neighbours; ſure you will not for ſhame imagine, that neighbours may lawfully meet to make merry, and feaſt, and ſport, and conferr about their worldly buſineſs, and yet may not meet to pray, and praiſe God, and repeat what inſtructions they have received of their Teachers, and prepare for and improve the publick Ordinances? Hear what the Spirit ſaith alſo in this. In the text here you find juſt ſuch a meeting, where Chriſt was teaching, and Mary and his Diſciples hearing, and Martha cumbred with providing for the company, and blamed for neglecting the advantage for her ſoul. Acts 12. 12. Peter came out of priſon to the houſe of Mary, where many were gathered together praying.] Acts 10. 24. [Cornelius called together his kinſmen and near friends] to hear Peter; who there preached to them, converted and baptized them. I need to inſtance in no more, becauſe this was the ordinary practice of Chriſt and the Apoſtles. If you ſay, Thoſe were times of perſecution: I anſwer, True: But, 1. yet ſuch times in which publick Aſſemblies were ordinarily held, and publick preaching uſed. 2. And as the good of mens ſouls required it in times of perſecution, ſo when the good of ſouls requires it, in times of liberty, it is from the ſame general reaſon a duty; but never forbidden by Chriſt in any times of greateſt proſperity and peace.
6. Is it the holy obſervation of the Lords day that is the preciſeneſs that you cannot away with? Of all men, it beſeems not them to quarrel at this, that own our Homilies, and with the Commonprayer, uſe after the fourth Commandment to ſay, [Lord have mercy upon us, and encline our hearts to keep this Law;] When they have heard, [Remember that thou keep holy the Sabbath day, thou, thy Son, thy daughter, thy man-ſervant, thy maid-ſervant, thy cattle, and the ſtranger that is within thy gates.] You ſee all the foreſaid duties muſt be performed, and publick Aſſemblies for Gods worſhip and our inſtruction continued: And therefore there muſt be ſome known appointed time for theſe. And do you know any other day that is fitter? I think you will not pretend to that: You would not have another day inſtead of this; but you would have no day at all for ſuch holy works; but a day for eaſe, and idleneſs, and ſports, and vain diſcourſe, and pleaſures, with ſome little formal publick worſhip intermixt to cheat your ſouls. It is not then the Day, but the ſerious, diligent, holy employment and duty that you are againſt; and that I have proved to be Gods will before. Doubtleſs if you leave all men to ſerve God when they will, without any ſtated time, his worſhip will ſoon be brought to nothing, and they that pretend to keep every day holy, will keep none. Look upon the places where the Lords day is kept holy, and ſee whether godlineſs flouriſh not there incomparably above all other places. And I think none can doubt but that more ſouls have been converted and brought home to God on that day, then on any day of the week, if not then all the reſt beſide. And there is not the peeviſheſt malignant ſoul of you, that can with any ſhew of reaſon prove that the holy obſervation of the Lords day is unlawful, if it were not neceſſary: So that we are at leaſt on the ſafeſt ſide of the hedge: For we can ſay that we take a moſt happy opportunity for the good of our own ſouls, and the worſhipping of God; and that we are ſure we do that which is no ſin; our adverſaries themſelves do not charge us with doing that which is forbidden, but that which they conceit unneceſſary: But if we ſhould do as they, and neglect this day, we are not ſure but it may be a great ſin; (nay indeed we are ſure it would be ſo.)
But what ſaith the Holy-Ghoſt now to this queſtion? To paſs by the fourth Commandement, at this time, the letter of it, and the equity and reaſon of a ſeventh day; the advantage of reaſon why there ſhould be no leſs under the Goſpel, and ſuch like; I ſhall only now ſay theſe two things. 1. It is plain in Scripture that (de facto) the Apoſtles and Churches uſed to meet for holy Communion in Gods worſhip on the Lords day: And conſequently that this was appointed by the Apoſtles, or immediately by Chriſt himſelf, there being then no other that pretended to any ſuch authority: and that Apoſtolical allowance no man queſtioneth. The Apoſtles then having the extraordinary gift of the Spirit, by which they were enabled infallibly to make known the will of God, and being commiſſioned as well as enabled here unto; as their writing of the holy Scriptures, ſo their conſtitutions for the ordering of the Church, being the effects of that Authority received from Chriſt, and that Ability given them by the Spirit, are Divine, and principally the acts of Chriſt and the Holy Ghoſt, whoſe agents the Apoſtles were. Now that the firſt Churches did by their appointment, obſerve the Lords day for holy actions, is apparent. As Chriſt firſt laid the ground-work by R… ſing on that day, ſo he began that very day to preach unto Mary the comfortable doctrine of his Aſcenſion, in words that deſerve to be written in gold, or rather in the deepeſt room of every true Believers heart: [John 20. 17. Go to my Brethren, and ſay unto them, I aſcend unto my Father, and your Father, and to my God and your God]; The firſt Sermon that ever was preached on a Lords day, even on the firſt Lords day by Chriſt himſelf, even to a beloved penitent woman, whom he choſe to be as it were his Apoſtle to his Apoſtles, to deliver them this Meſſage as from him.
On the ſame day the Diſciples being Aſſembled, he owned and bleſſed their Aſſembly, and gave them the Holy Ghoſt and Apoſtolicall power.
When Thomas being abſent from the Aſſembly the firſt Lords day, did miſs the ſight of Chriſt and was unbelieving, Chriſt left him a whole week in his unbelief, and would not heal him till the next Lords day, which he honoured with that cure. Then the Diſciples being met again, Chriſt came among them, and convinced Thomas.
On another Lords day, they were all with one accord in one place, and the Holy Ghoſt was in the extraordinary meaſure given them. And Acts 20. 7. it is mentioned as the cuſtom of the Diſciples, to come together on the firſt day of the week to break bread; and Paul then preached to them even till midnight. And 1 Cor. 16. 1, 2. the Collections for the Saints were made every firſt day of the week in all the Churches of Galatia, and at Corinth, becauſe they had then their holy Aſſemblies. And therefore Rev. 1. 10. it is called peculiarly the Lords day.
2. But to clear this paſt all rational doubting, we find in all the writings of the antients, and hiſtorie of the Church, that all the Churches through the world unanimouſly obſerved the Lords day as inſtituted by Chriſt or the Holy Ghoſt in the Apoſtles; none ever queſtioning or contradicting it, that ever I read of. He that hath read the writings of the Antients, and denyeth this, is unworthy to be diſputed with. The practice of the univerſal Church is a full expoſition of the fore-cited Scriptures; and though it be no Law to us it ſelf, yet is it a full diſcovery of the fact (telling us what was the primitive practice) and ſo a diſcovery of the Law. And ſhall any private ignorant man, come in alter one thouſand ſix hundred and twenty ſix years, and ſay the Apoſtles and all the Churches in the world have been deceived till this day, and we muſt rectifie the miſtake? Shall theſe fellows come in at the end of the world, and call the Apoſtles and all the Churches of all ages Puritanes, for keeping holy the Lords day? Or will any but a brain-ſick perſon hearken to ſuch ſhameleſs men as theſe?
Object. But the antient Churches did not keep that day as a Sabbath, but only as a day for publick worſhip.
Anſw. We will not ſtick with you for the name: We urge you not to call it the Sabbath, (though the Antients ſometimes did ſo: See our Homilies of the Place and Time of Prayer) if you will call it as Scripture and the Churches did, by the name of the Lords day. And it was then the cuſtom of the Churches, to ſpend almoſt all the day in publick Worſhip and Holy Communion, and therefore they had but little time for any private duties that day. And yet (though the private practiſes of particular perſons on that day be little mentioned in Church-hiſtory) no man can prove that they uſed to ſpend any remaining hours of that day as common time in common buſineſs. So that to quarrel againſt the holy obſervation of the Lords day, is but to quarrel with the Holy Ghoſt and the Apoſtles, and all the Churches of all ages ſince, and with the happyeſt ſeaſon for the worſhipping of God, and ſeeking our own and other mens edification.
7. What is there yet remaining then that you quarrel with as too much preciſeneſs? Is it the ſtrictneſs of mens lives in forbearing ſin, and not doing as their neighbours do, in rioting and vain recreations, and delights? For this I need not ſtand to juſtifie them, with any impartial ſober man. If ſin be evil, and diſpleaſe God, and deſerve damnation, he that moſt fully and carefully avoideth it, is the honeſteſt and the wiſeſt man. You will not blame your child or ſervant for being loth to offend and diſobey you even in the ſmalleſt matter. You like not him that offereth you the leaſt abuſe, ſo well as him that offereth you none. You had rather be well then have the leaſt diſeaſe. You will not take a little poyſon; nor would you feel a little of hell: Why then ſhould we not avoid the leaſt ſin ſo far as we are able? If ſinning be good, then Devils are the beſt creatures, and Angels and Chriſt (in his manhood) the worſt. But if ſin be the greateſt evil, What will you call thoſe men that do not only wilfully commit it, but plead for it, and reproach thoſe that would fain avoid it? Or what if ſome of thoſe that you reproach, are miſtaken in ſome point, and … that to be a ſin that is none? Or what if you think it to be no ſin which they ſcruple? Will you blame a man that loves God, to be afraid of that which he ſuſpecteth may offend him? Or will you blame him that cares for his ſalvation, to make as ſure of it as he can? and to keep as far from the brink of hell as he able? How is it that you obſerve not that your very reproaches do confute themſelves? What is it that you are offended at in the ſervants of the Lord? Is it Good or Evil? Surely it is ſome fault or other of theirs, that you will pretend to be the cauſe. For ſcarce any but the Devil himſelf will openly and profeſſedly oppoſe Goodneſs under the name of Goodneſs. And if it be a (real or ſuppoſed) fault that you ſpeak againſt them for, doth it not intimate that they ſhould avoid all faults as far as they are able? And yet will you at the ſame time reproach them for being too ſtrict and fearful to offend? as if it were their fault that they are unwilling to be faulty?
But let us hear what God ſaith of this. Prov. 14. 9. [Fools make a mock at ſin.] verſ. 34. [Righteouſneſs exalteth a Nation: but ſin is a reproach to any people.] And yet you would make the avoiding it, a reproach.) Gen. 4. 7. [If thou do well, ſhalt thou not be accepted? and if thou doſt not well, ſin lyeth at the door.] Numb. 32. 23. [Be ſure your ſin will find you out.] Jam. 1. 15. [Sin when it is finiſhed bringeth forth death.] 1 Theſ. 5. 22. [Abſtain from all appearance of evil.] Matth. 12. 36, 37. [But I ſay unto you, that every idle word that men ſhall ſpeak, they ſhall give account thereof in the day of judgement: For by thy words thou ſhalt be juſtified; and by thy words thou ſhalt be condemned.] Matth. 5. 19. [Whoſoever ſhall break one of the leaſt of theſe Commandements, and ſhall teach men ſo, ſhall be called leaſt in the Kingdom of heaven: but whoſoever ſhall do and …e…h them, the ſame ſhall be called great in the Kingdom of heaven.] verſ. 22. [But I ſay unto you, that whoſoever is angry with his brother without a cauſe, ſhall be in danger of the judgement—but whoſoever ſhall ſay, Thou fool, ſhall be in danger of hell fire. verſ. 28. [I ſay unto you, that whoſoever looketh on a woman to luſt after her, hath committed adultery already with her in his heart.] Verſ. 34, 35, 36, 37. [I ſay unto you, ſwear not at all: Neither by heaven for it is Gods throne: nor by the earth; for it is his footſtool:—But let your communication be Yea, Yea; Nay, Nay; for whatſoever is more then theſe cometh of evil.] Jam. 4. 12. [But above all things, my Brethren, ſwear not; neither by heaven, neither by the earth, nor by any other oath: but let your Yea be Yea, and your Nay, Nay, leſt you faell into condemnation.] Epeſ. 5. 3, 4. [But fornication and all uncleanneſs or covetouſneſs, let it not once be named amongst you as becometh Saints: Neither filthyneſs, nor fooliſh talking, nor jeaſting, which are not convenient but rather giving of thanks. An hundred ſuch paſſages of Scripture I might recite, that might quickly ſatisfie you, what God expecteth, and whether it be too much preciſeneſs to fear the ſmalleſt ſin.
8. But perhaps it is the rigor of their Church diſcipline that maketh you offended with thoſe that you count too pure and preciſe: becauſe they will not let other men alone, but are reproving them, and bringing them to open penitence and confeſſion of their open ſins, and caſting thoſe out of the Communion of the Church, which do refuſe it. Anſw. But do they do this of themſelves, or doth God command it them? Do you think that the Communion of Saints, is to be turned into a rabble of impiety? and the Church into a ſwine-ſtye? Do you not know that the Canons of the antient Churches for many hundred years after Chriſt, are ſtricter in this Diſcipline by far, then thoſe that now offend you by their ſtrictneſs? And hear what he Holy-Ghoſt …aith. Lev. 19. 17. [Thou ſhalt not hate thy brother in thy …: thou ſhalt in any wiſe rebuke thy neighbour, and ….] Matth. 18. 15. 16, 17. [If thy broth… … t…ll him his fault between thee and … gained thy brother. But if … thee one or two more, that … every word may be eſtabliſhed: And if … unto the Church; but if he neglect … the Church, let … be unto thee as an Heathen mar or a ….] … Cor. 5. For I verily at abſent in body but preſent in …irit, have judged already as though I were preſent concerning him that hath done this deed, that in the name of our Lord Jeſus Chriſt when ye are gathered together, and my ſpirit, with the power of our Lord Jeſus Chriſt, to deliver ſuch a one to Satan, for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus—Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven—Now I have written to you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one no …ot to eat—therefore put away from among your ſelves the wicked perſon.] 2 Theſ. 3. 6, 14. [Now we command you, Brethren, in the name of our Lord Jeſus Chriſt, that ye withdraw your ſelves from every brother that walketh diſorderly, and not after the tradition which he received of us—And if any man obey not our word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed.] 2 John 10. [If there come any to you, and bring not this doctrine, receive him not into your houſe, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds.] Jam. 5. 16. [Confeſs your faults one to another.] Joſh. 7. 19. [Give, I pray thee, glory to the Lord God of Iſrael, and make confeſſion unto him, and tell me now what thou haſt done; hide it not from me.] Prov. 28. 13. [He that covereth his ſins ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall have mercy.] Doth not all this juſtifie the exerciſe of Diſcipline, and condemn the neglect of it?
9. But (ſaith the impious perſon) why make they ſuch a difference between themſelves and other men? extolling themſelves as the only ſervants of the Lord, and condemning others as ungodly and children of the Devil, and terrifying mens conſciences with the fears of hell?
Anſw. If any do ſo againſt ſuch as are ſanctified and renewed, and have the Spirit of Christ, and live to God, they deal uncharitably; and if you diſlike their cenſoriouſneſs, ſo do I, and ſo do all the ſober, conſiderate ſervants of the Lord. But if it be only againſt the carnal unſanctified world that they do thus, it is God that maketh the difference and not they. Do you not find the whole Scripture dividing all the world into two ranks, the godly and the ungodly? the regenerate and unregenerate? the converted and unconverted? the ſanctified and unſanctified? the carnal and the spiritual? the earthly-minded and the heavenly-minded? the pardoned and unpardoned? the juſtified and unjuſtified? the children of God, and the enemies of God? the ſervants of God, and of the Devil? the heirs of heaven, and the heirs of hell? To prove this would be to repeat the Bible. Read Pſalm 1. & 37. & 15. & 10. Matth. 5. Rom. 8. Joh. 3. Matth. 13. 1 Joh 3. &c. Do you not find Chriſt himſelf acquainting you before hand that one ſort ſhall be ſet at his right hand in judgement, and the other at his left; and one part ſent to life everlaſting, and the other duplicate page duplicate page duplicate page duplicate page to everlaſting puniſhment? Matth. 25. Do they ſpeak any mo…e of the everlaſting torments, the worm that dyeth not, the fire that is unquenchable, then Chriſt himſelf hath done? Matth. 13. 2 Theſ. 1. &c. Do you love to be flattered into Hell? and deceived in a matter of everlaſting conſequence? Is it not better for you to ſearch your hearts, and try whether you have the ſpirit of Chriſt or not, and then ſearch the Scripture, and try whether any ma… be his that hath not his ſpirit, Rom. 8. 9. or can be ſaved that i… not converted and born again of the ſpirit, Matth. 18. 3. John 3. 3, 6. [Examine your ſelves whether you be in the faith: Pr… your own ſelves. Know ye not your own ſelves how that Jeſus Chriſt is in you except you be reprobates? 2 Cor. 12. 5.
10. But you will ſay, that the Reaſon of your diſtaſte against theſe that are ſo forward in Religion is, that they are inwardly … bad as others, and as proud and worldly; and why do they not excell others in good works, as much as they do in their de… tions?
Anſw. 1. So they do, according to their ability: Twenty years tryal and more I have had of them ſince I was a Miniſter of Chriſt; and I can truly ſay, that ordinarily I have known of many a ſhilling, if not pounds, that have come from the purſes of theſe that you call Puritanes and preciſe, for one groat or penny that I have known come from moſt others about me of their rank, to any pious and charitable uſe. But all that are godly, a… not rich: and though Chriſt extolleth the widows two mites, the ſtanders by regarded them not: Matth. 12. 42. 43. 2 Cor. 8. 12. [If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not.] And he that hath ſaid, [Take heed that you do not your alms before men to be ſeen of them; otherwiſe you have no reward of your Father which is in heaven, Matth. 6. 1.] hath hereby kept his ſervants from making the world acquainted with much of their deeds of charity: And for the ſins of the heart that you charge them with, they … known to none but God, unleſs they be diſcovered in their lives. But malice in all ages hath been uſed to ſuch unproved ſlanders of the ſervants of the Lord.
2. But ſuppoſe them as bad as malice doth imagine: Is that any reaſon why both they and you ſhould not be better? It is Holineſs and not ſin that I am pleading for. Is their godlineſs and care of their ſalvation neceſſary, or not? If it be, why do you not imitate them in that? and if you know any fault in them, take warning and avoid it: But be not ſo mad as to run into Hell, becauſe ſome fall in the way to Heaven, or ſome miſs the way that ſeemed to go thither. Imitate not the Judas in Chriſts family, but the reſt of his Diſciples, and that not in their falls, but in their faith and piety. All that ſhall be ſaved, have both Holineſs towards God, and Juſtice and Charity to men. The wiſdom from above is firſt pure, then peaceable, gentle, eaſie to be entreated, full of mercy and good fruits, Jam. 3. 17. If you want the firſt, you are ungodly; if the later, you are hypocrites: And if the hypocrite and the ungodly will ſtand ſnarling here at one another, they ſhall periſh together, in that miſery that will convince them that neither of them were the heirs of life: when Saints indeed, and none but they, ſhall live with Chriſt.
Object. But it is but a few that are of ſo ſtrict a mind and life; and ſhall none be ſaved but theſe few?
Anſw. Chriſt hath told you whom he will ſave: He will not falsifie his word, nor take the unſanctified into heaven for want of company. He hath told you that the gate is ſtrait, and the way narrow that leads to life, and few there be that find it, Matth. 7. 13, 14. and that it is a little flock to whom the Father will give the Kingdom, Luke 12. 32. You ſhall not want company in heaven, nor find comfort in your company in hell.
But if you would have the number of the godly to be greater▪ why do you not increaſe it by your joyning with them? Why do not all the Town and Pariſh agree together, and bind themſelves in a Covenant to ſerve and ſeek the Lord, as the Iſraelites. Joſh. 24. 2 Chron. 15. 12, 13. O happy people that will thus accord, and heartily perform it.
And now, Beloved Hearers, I have finiſhed this firſt Part of my task, and proved to you the Neceſſity of a Holy life; That One thing is needful, while you pittifully cumber your ſelves about many things, is the meſſage that from Chriſt I have been hitherto delivering to you. What ſay you? Are you yet reſolved to ſeek this One thing with the chiefeſt of your deſires, and care, and labour, or are you not? Dare any one of you ſay that you have not heard that which ſhould reſolve a ſober conſiderate man? I think you dare not. But if you dare, I am ſure you ſhall never be able to make it good, and juſtifie your words, to God, or to your Conſciences at laſt, or to any wiſe impartial perſon. Now take your choice, whether you will now be SAINTS and for ever like ANGELS; or now be like BRUTES, and for ever like DEVILS: For one of theſe muſt be your caſe, as ſure as you have heard theſe words.
FINIS.
A SAINT OR A BRUTE.
The Second Part.
Clearly Proving by Reaſon as well as Scripture: 1. In general, that Holineſs is Beſt, and Neceſſary to our felicity. 2. Particularly, that it is Beſt, 1. For Societies; 2. For individual perſons; And more diſtinctly, 1. That it is the only way of Safety. 2. Of Honeſty. 3. The moſt Gainful way. 4. The moſt Honourable. 5. The moſt Pleaſant; And therefore to be choſen by all that will obey true Reaſon, and be Happy.
LONDON, Printed Anne Dom. 1662.