Sacred Therapy, Book 3 · Chapter 19 – Chapter 20
CHAP. XIX.
Concerning the converts straitning his charity toward others, more then he did at the first time of his conversion, conceiving his former larger charity, was unwarrantable folly.
ALl converts must agree to Christs saying, Ioh. 13. 35. By this shall all men know, that ye are my disciples, if ye have love one to another. No man doubteth of this his duty in general; but sundry make question about the exercise and expression of their charity: for, some conceive, that their former charity (in the mater of judging of others, and in the mater of affection to others, and in the mater of actual expression of their charity) hath been ill bestowed toward unworthy and ill-deserving persons. And this they reckon to have been folly; and therefore do resolve to dispose of their judgement, affection and good deeds more prudently then they have done, that their charitable estimation, affection and expression actual, shall be drawn forth toward the worthy and well-deserving disciples of their acquaintance, thus they condemn for folly what was right indeed. The main pretenses of reason for their resolution, are two. The first is, because they perceive many whom they judge wise and godly, to exclude from the number of believers, or disciples of Christ, all in whom the evident signs of regeneration do not appear, and so do think they may draw the circle of their charity in strait and narrow bounds, and may shun to keep Church-fellowship in the pure Ordinances of Christ with any, save approven visible Saints. The other pretense is, because they have found themselves oft-times deceived by those, of whom sometime they have entertained good thoughts, and no small estimation.
1. As for the first pretense, it belongs to the question of the constitution of visible Churches, whether it be founded upon visible Sanctity or evidences of Regeneration, or upon visible entering in the external covenant of Grace, and profession of subjection to the Doctrine and Discipline of Christ. Of which question, there is enough written by learned and godly men, and and in this place it doth not fall in conveniently to be disputed.
2. Concerning the other pretense, of being oft-times deceived by sundry, such as were unworthy of respect; we grant, that there are many hypocrits who pretend to be Saints, and worthy to be blamed in that respect: and it is no wonder, that the charity of many wax cold, when so many speak vanity, every man to his neighbour, Ps. 12. 2. for this our Lord foretold, Mat. 24. 12. Because iniquity shall abound, the love of many shall wax cold. Yet, it is not iustifiable to cut charity short, because of mens ill-deserving; Rivers of tears, saith David, run down my eyes, because they keep not thy Commands. Here is love to Gods glory, and pity toward perishing …ouls; such mourners were spared in the day of Gods wrath. Ezek. 9. 9.
1. Ob. But some may say, the same Psalmist did hate the wicked and profane. Ans. 1. But he did so with a perfect hatred, not with a carnal and corrupt hatred against their persons, but with a spiritual and sincere hatred, tending to the abolishing of their vice and safety of their persons; for which end, the Psalmist presenteth his affections to be examined of God, and teacheth men, by his example, to purifie their hearts in hating sinners. 2. … ca…e, that God did reveal unto the Prophet the reprobation of some enemies of God, for whose perdition he prayed in sundry Psalms, that the justice of God might be ministered, and the Church preserved from their malice. This his practice is not to be imi…a… by them who know not of what spirit …hey are and cannot justifie before God the integrity of … …earts in the particular.
2. Ob. But, put case, saith one, that I am a civil Judge, shall my charity hinder justice and cutting off malefactors, man-slayers, or others such-like? Ans. Not; for, charity to the malefactor may stand with the love of Justice and the Common-wealth, when the malefactor is adjudged to death. For, when Ioshua was to destroy Achan, he exhorted him to repent and give glory to God, that his soul might be saved, Ios. 7. 19. Likewayes, the Prophets, when they denounced the destruction of Cities and Nations, had melting hearts in compassion toward them who were condemned by God, Is. 16. 11. Ier, 48. 36. and Christ our Lord, charity it self, weeped for the misery of Ierusalem, destinat justly to destruction, Mat. 23. 37.
3. Obj. But, (saith he) a special regard must be had toward believers in the exercise of charity, Gal. 6. 10. Ans. It is true; but the Apostles words are, As we have opportunity, let us do good unto all men, especially unto them that are of the housheld of faith. Which houshold consisteth of all them, who by profession have subjected themselves to the doctrine and discipline of Christ, and are members of the visible Church.
4. Ob. But (saith he) as all that are of Israel, are not the Israel of God, Rom. 9. 6. So all that are in the visible Church, are not of the houshold of God. Ans. Who hath made thee a Judge either to discern who are elect, who not? or to discern what shall become of this man or that man, whereby thou may abandon charity toward him? God hath given to us his Spirit, saith the Apostle, that we may know what saving grace he hath given to our selves, but not to know what he hath bestowed on others. 1 Cor. 2. 10, 11. God, who only searcheth the secrets of all hearts, hath reserved the judgements of mens hearts to himself, and he alone can discern who is the hypocrit, and in whose heart there is no guil.
5. Ob. But (saith he) the judgment of charity i… not blind, but should be according as the truth is; otherwayes, I shall esteem a man a true convert, who is not regenerat, and so deceive my self. Ans. The judgment of charity, concerning other mens inward estate and condition, is not one alwayes with the judgement according to verity; for, the rule of the judgement of charity, is equity and commanded duty, reserving the judgment according to verity to God. For this distinction the Apostle gives ground, Phil. 1. 6, 7. in charity judging all the Philippians to be sincere converts; he saith, his speech and estimation of them was according as was meet for him to think. Now equity required, that he should judge the best of them all, albeit he did not know the hearts of them all, as he saith, 1. Cor. 13. 7. charity believeth all things, hopeth all things, endureth all things. But, for the judgment of other mens estate and condition in grace, according to verity, he doth forbid men to judge before the time, 1 Cor. 4. 3. 5. Rom. 14. 4. Iam. 4. 12. And, 1 Pet. 5. 12. the Apostle, speaking in charity of Sylvanus, saith, he is a faithfull brother, as I suppose. 2. If we see it our duty to show charity to our neighbour, whatsoever he be, our charity is not blind, but clear-sighted.
6. Ob. But (saith he) mens profanity, wickednesse and atheisme, may clearly be seen; for, the Psalmist saith, The transgression of the wicked saith within my heart, that there is no fear of God before his eyes, Ps. 36. 1. and Christ, speaking of false Prophets, Mat. 7. 16. saith, Ye shall know them by their fruits.
Ans. What the Prophet saith by the Spirit, and what Christ saith, is true; and we grant, that mens ill deeds and corrupt doctrine, do be wray their naughty inward disposition: but what serveth this to justifie thy rash judgment of thy brother, that there is no saving work of grace in him, because they cannot perceive the evident signes thereof in him, in whom possibly thou cannot find any reigning vice, or open out-breaking scandals? What doth this serve to hinder expressions and fruits of charity toward open sinners, so long as God waiteth patiently on their repentance? It is one thing to be wary, lest we be infected with the contagion of mens ill maners or corrupt doctrine; another thing to cut them off from being the objects of our charity.
7. Ob. But we are forbidden (saith he) to have fellowship with sinners who may intise us to sin, Pro. 1. 11. and to make friendship with an angry man, Pro. 22. 24.
Ans. This warinesse may consist with charity: for, albeit we cannot be partakers with evil workers, or enter in needlesse familiarity with those with whom we cannot converse and be free of damnage from them, yet we may not exclude them from the object of our charity, or carry our selves so toward them, as they can take no good from our hand: for, so long as we live in the world, we must follow peace with all men and holinesse, Heb. 12▪ 14. 1 Cor. 5. 10,
8. Obj. Albeit it be true, that we must in common duties of civility and humanity, prudently behave our selves, yet we must carry otherwayes to professed Christians, if their conversation be grosly scandalous; for, with such we are forbidden to eat, 1 Cor. 5. 11.
Ans. This place pertains to the exercise of the key of discipline, and execution of the censure of excommunication judicially pronounced by the Church; as, ver. 12. following, doth declare. And this, as it doth not cut off natural duties of parents, or children, or parties married one to another, So it can well consist with charity toward the excommunicat, who, in order to his salvation, should be thus dealt with, that he may be humbled and brought to repentance: And so doth the Apostle give warrand; for when he hath given order to excommunicat such as walk disorderly, 2 Thess. 3. 14, 15. he subjoines, for keeping charity to the excommunicat person, saying, Count him not as an enemy, but admonish him as a brother.
9. Obj. But I (saith he) have been mistaken and deceived oft-times when I esteemed charitably of some, loved them dearly, and bestowed not sparingly on those who proved afterward unworthy of such respect and dealing.
Ans. Our Lords words may satisfie this objection, promising whatsoever is done to a disciple, in name of a disciple, shall not want a reward. Thou therefore needs not count thy self deceived in this respect. But, if thou by rash intruding thy self, to judge better or worse of the mans inward condition, hath deceived thy self, be more wise in time coming. For remedy of this evil, 1. let not the convert, mistaken in the point of charity, be feared to be mistaken and hindered from exercise of his charity, because he knoweth not the sincerity of the mans profession: There are relations enough between him and the party toward whom charity is to be exercised, such as bonds natural, civil, ecclesiastick and spiritual, obliging to the duty. 2. Let him be sparing in judging of his neighbour, even within himself, and far more in expressing his judgment of him to his prejudice. 3. Let him rather judge this, that he lay no stumbling block before his feet, which may hinder him in a good, or harden him in an evil course, Rom. 14. 13. Let him not be rigid and censorious in aggreging every sinfull infirmity in his neighbour, for this is forbidden, Iam. 3. 1, 2. In a word, let a convert beware to alienat any man from making use of his charity, whether by injust suspicion of him, or inhumane dealing with him, or imprudent speeches of him, but rather let his whole carriage toward all in every case be such, that a patent door may be for mutual giving and getting good one by another.
CHAP. XX.
Concerning the converts mistaking his condition, because of felt in-lake in his charity and love to God and men.
HItherto we have spoken of two sorts of the converts mistaking of their condition, and have given some instances of their being well pleased with themselves in an evil condition; and some instances of their being displeased with themselves in a good condition. It follows, that we give some instances of a third sort of mistaking in the converts complaining of his condition, as if it were altogether evil, when indeed his condition is partly good and partly evil; and the first shall be of those who do lament their condition, because they cannot be affected with the sense of their sins, nor with the sense of Gods benefits and favours bestowed on them, as they should, cannot be affected with the sense of threatened judgments as is required, and cannot be affected with the sense of the miseries and mercies dispensed toward others, and cannot come up to the obedience of the Apostles precept, to rejoyce with them that rejoyce, and to mourn with them that mourn, which doth so afflict them, as they reckon this their condition altogether evil, and are near unto discouragment, because of their apprehended hardnesse of heart.
2. For remedy of this evil, 1. let the convert consider, that the hardnesse of heart whereof he complains, is not that hardnesse of heart which the Scripture calleth hardnesse of heart: For, the Scriptures do not charge any man of this sin who lamenteth his sinfulnesse, but those who do not acknowledge their sins, and go on in them when they hear them reproved, mis-regarding what God saith, commandeth, commendeth or threatneth. Mean time we do not deny, but those in-lakes whereof the convert doth complain, are sinfull defects of duty, and inclinations of corrupt nature unto hardnesse of heart. But we deny, that this defect lamented, is charged in Scripture for hardnesse of heart. 2. Let the convert consider the difference between the evil whereof he complaineth, and the good gift of God pointing out that evil unto him, and making him to dis-allow it and lament it, and he shall find his condition not altogether evil, but such as he hath cause to be humbled in himself for it, and also to blesse God for discovering this defect, and making him lament it. 3. Let him consider, that his lamenting his coldrise affection to God and his small compassion toward men, is good and commendable; for this lamenting the defect, beareth witnesse of his will and desire toward the duty, and in effect is a part of the exercise of repentance, and of begun renovation of his heart. 4. Let him consider, that there may be made good use of this condition, both for the exercise of humility, because of felt defects of needfull graces, and also for the exercise of faith in Christ, by application of his imputed righteousnesse, which hideth the nakednesse of felt defects, and drawing vertue from Christ to sanctifie and renew the heart more and more. 5. And last of all, let the convert under the sense of this defect in his affection, study to bring forth the effects of those affections, that is to say, let him go about to do the work of a lover of God, in having respect to all his commandments, and to do the work of a compassionat affection toward men in misery of soul or body, and so what seems to him in-laking in his heart, shall be found forth-coming in his hand and actions for the greater glory to God and edification of his neighbour.