The Right Foundation of Quietness Obedience and Concord, Sermon 2

The Right Foundation of Quietness Obedience and Concord · Sermon 2

p. 58THE CERTAIN RULE OF Peace and Love IN THE CHURCH.

Phil. II. 3.

Let nothing be done through strife or vain-glory, but in lowliness of mind let each esteem other better then themselves.

THat Sacred Truth, which our Blessed Iesus hath revealed unto us in his Gospel, is the Doctrinal Foundation whereupon the Christian Church doth stand; if this were lost, there could be no such thing as that which we call a Christian Church upon Earth. The joynt Consent of Christians in this Sacred Truth is the erecting of this Spiritual Building upon that p. 59firm Foundation; and where this consent is not, in the Fundamental Doctrines of Christianity, the Church cannot be one. The Love and Charity of Christians, which they have in the first place unto Christ their Head, as Members of one body, united under him, and living by him; and in the next place, unto each other mutually and suitably to their proper stations and offices in the Body, is the Cement wherewith these living stones in this Spiritual Building are held together; and where this decayeth, the Walls chap, and the House goes to ruine. All this we may read in those words of St. Paul, Ephes. 4. 15, 16. where the Apostle telling us what care Christ took after his Ascension into Heaven for the planting and governing of his Church upon Earth, the edifying of the Body of Christ, as he expresseth himself, v. 12. saith, all was to this end, that speaking the truth in love, we may grow up into him in all things [increase in or unto him] which is the Head, even Christ. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the Body, unto the edifying of it self in love. Now if this be the great end, for which Christ furnished men with gifts for the Preaching of his Gospel to all Nations; that by imbracing that one truth Preached, they might become one Body of Christ, and continue united in love, as the Members of the same Body, governed and directed, as well as enlivened by Christ the head of the Body, and mutually caring for, and assisting one another, according to the measure or proportion, Faculty or Office of every several part, for the benefit of the whole, its health and growth and preservation; it can be no wonder here to find the Apostle so earnest in his Exhortation p. 60to Peace and Unity. If (saith he) there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any Bowels of Mercies. It must needs be a matter of exceeding great weight and concernment, we must needs conclude it is something whereby God is highly glorified, and the Salvation of Christians greatly promoted, which St. Paul would obtain at their hands by all these affectionate obtestations; yea, 'tis such a thing, as he saith, would complete and perfect his joy, fullfil ye my joy, saith he. He was now for the sake of that Gospel of Peace and Joy to them, which he had Preached unto them, a Prisoner in Bonds; and he seemeth to desire no more to make his Bonds easie to him, and his Imprisonment a delight, but only this, that they be like minded, or mind the same thing; having the same love, of one accord, of one mind. That they would live in Unity, loving one another mutually, as one Body with but one Soul; having the same affections, carrying on the same designs, all joyning heads, and hearts, and hands in a vigorous pursuit of the same end by the same Methods.

This is a request so very reasonable, that a man would wonder what need there could be of ushering it in with so much earnestness: the thing he desireth is so evidently good in it self, so apparently conducive to the happiness both of Church and State wherever it is practiced, so much the interest of every single Member of the Body, that it is almost unimaginable, how any man should be so absurd, as not to gratifie with all readiness, I say not the Apostle, but himself, in a matter wherein it is so visible, that every mans private welfare is so deeply concerned. What man is there among us that doth not profess himself (of what Party or Faction p. 61soever he be) most ready to joyn with the Church in singing, Behold how good and how pleasant it is for Brethren to dwell together in Unity? Psal. 133. 1. It is so, without all doubt, and all of us willingly grant it to be so; yea, and all of us would be glad to see it; but then, it must be upon those terms only as it can never be hoped for. Like two Armies in the Field ready to joyn Battel, both are very willing to hear of Peace, and would be content not to hazard their lives in the Fight; but each will have Peace on its own terms only, and neither will abate an Ace of its own demands; and so still they are agreed in nothing, but in being unreasonable, and desiring that which cannot be. All the difficulty therefore is, to find out an expedient, whereby all Parties may agree, not only in a general desire of Unity; but also in the likeliest means or effecting it. And truely this would be no very hard matter to bring about, were we all really as good Christians, as we would be thought to be. We should not need to run as far as Rome to seek for an infallible Judge to put an end to our Divisions: Which why any man should see cause to do, I know not, except he be perswaded that no hand can heal them but that which made them. Would we but only have that real Veneration for the Holy Scriptures, which all Protestants pretend to have, and submit our Wills and Humours, which some men have been apt to mis-call the Spirit, to the directions of that Holy Spirit which we all acknowledge to be infallible; and follow his advice concerning the means, whose exhortation to the thing we all acknowledge to be very reasonable, much of the difficulty would soon disappear.

In order to the establishment of so excellent and desirable a Blessing of Love, and Peace, and Unanimity p. 62among Christians; something there is, which must be laid aside, as that which certainly obstructs and frustrates all Peaceable Attempts; and something there is, which must be learn'd and practised, which will mainly promote this glorious design. But men are not so ready to do, either the one or the other, as the Principles of Christianity oblige them to be. What these things are we read in the Text. Let nothing be done through strife or vain-glory, but in lowliness of mind, let each esteem other better then themselves.

Here we have the best expedient in the World for the maintaining both of Unity in Faith and Doctrine, and of Unanimity in Love and Affection, and of Uniformity of Practice and Behaviour, and consequently of the Peace and Tranquility of both Kingdom and Church. O that all they who profess themselves to be desirous of the happiness and prosperity of both (as certainly all good Christians are) would begin to account it their greatest Wisdome to learn with Christian Politicks of such as St. Paul, men indued with the Spirit of Divine Wisdom, which hath this double commend…tion, that it is first pure and then peaceable, Jam. 3. 17. And would lay aside that other kind of Wisdom, which they have too long admired, and been in love with, which is earthly, sensual and devilish, where by envying and strife fill the World with confusion and every evil work, v. 15, 16. How soon would the World look with another face? How soon should we see that happily effected to the unspeakable joy and glory of Christendom, which hath so long miserably baffled all the great Wits of the World?

The Rules here given us to this end by the Apostle are two,

p. 631. The former shews us, what we must remove out of the way, that Peace and Love may enter and take possession, in these words, Let nothing be done through strife and vain-glory.

2. The other teacheth us, what is that right truely Christian temper of Spirit, whereby Peace and Love may be cherished and maintained, in these words, But in lowliness of mind let each esteem other better then themselves.

Let us now suppose, not only that all who read this are in profession Christians, but also sufficiently convinced that it is every mans both duty and interest, strenuously to endeavour all he can in his proper Place and Calling, that the Unity of the Spirit may be kept in the Bond of Peace, as the Apostle exhorteth, Ephes. 4. 3. That our Ierusalem may be as a City that is compact together, Psal. 122. 3. That we may yet see those happy days, wherein we may take sweet Counsel together, and walk unto the House of God in company, Psal. 55. 14. And this supposed, the Business of this discourse is not to perswade such men to do, what they can need no perswasion to do, to desire the return of Peace and Unity in the Church; but to take the right way to endeavour it, and to put every man his hand to the work in good earnest; Acting by those never-deceiving Rules which St. Paul hath here given us. And this that we may all do, our present Business is to learn, 1. To understand. 2. To use them. And that in the same order as here they lie before us.

I. The first Rule here given us is this, Let nothing be done through strife and vain-glory. Or thus. These two things, strife and vain-glory must very carefully be avoided by us in all our Actings, if we would contribute any thing to the Peace and Unity of the Church. p. 64And God knows, they are every where too visible, as the two Doors at which all our Disputes and Divisions, and whatsoever is destructive to true Concord and Unity, then which nothing is a greater stranger among us at this day, are wont to enter but never can find their way out again. To learn, first, what these things are, and Secondly, how we are to remove them out of the way, will be enough for the understanding of the first Rule and its use.

1. Let nothing be done through strife or contention. This strife is a quarrelsom humour, a Spirit of Opposition and Contradiction, a strange crossness of temper wherewith very many men are exceedingly troubled themselves, and are as troublesome to others: who are never well as long as they are quiet, or suffer others to be quiet; their very life seems to consist in being sick of every thing almost that they see or hear, and they feed upon the faults and infirmities of Mankind. The chief exercise of their Souls is to be always gainsaying and contending right or wrong. They study not for the Truth, but for the Maistery and pester the World with disputes and invectives; not to confute Errors, and shame Vice; but to vent the boyling humor, and to vex those by whom they are vexed, tho not by any thing done to offend them; 'tis enough that they are not of their opinion, and that they are such as they are pleased to choose out for their Adversaries, and to shoot their poysoned Arrows at, even bitter words. Men of this currish snarling temper must be snapping at every thing that comes in their way, and barking at all that comes not from themselves; and usually the best things are with them the greatest faults, if they be not the Authors of them, as rarely they are of any good, excent what by following their own litigious humour, p. 65they may sometimes chance to stumble upon. Something they must ever have, whatever it cost them, to oppose to every thing that another either affirms or denies. This is certainly as wicked and devilish a temper, as it must needs be very uneasie; and that which hath served Satan to as many evil purposes, as any evil himself was ever Father of. A pious and ingenious Writer calls it very fitly, the Devil's Goliah-stratagem, which hath served him not only to desie, but even to defeat the Armies of the Living God. To these men may well be applied what the Apostle saith, 1 Thes. 2. 15. They please not God, and are contrary to all men. In a word therefore, by strife, I suppose we are here to understand, that froward and selfish humour, whereby a man is so wedded to his own will and conceit, that he is always in a posture of defyance to every thing that opposeth either; and prizeth his own opinions, only because they are his own, above the best reasons of other men; is discontented with every thing that suiteth not exactly with his own Sentiments or Desires, and so idolizeth his own imaginations and inventions, that he thinks the publick Welfare, the Tranquility of the World, and whatever else will not fall down and worship them, but a cheap Sacrifice unto them. This or something of it, is the thing which we are in the first place to remove out of the way.

Now how great reason every man hath to correct this peccant humour in himself, when ever he finds it stirring, and wholly to disburden his Soul of it, will be very easily discerned by him that shall consider but these three things. 1. The evil root from which it grows. 2. The utter inconsistency of it with the truth of Christianity. And, 3. The pernicious influence which it hath upon the Church.

p. 661. The root of it is not always one, but whatever it be, it is never good.

In some men, it seems to be nothing else, but a certain kind of Childishness, or a Pettishness and Peevishness of Nature, as Children are crying earnestly for every new thing they hear of, and will by no fair means nor foul be quieted, till they have it; and when they have got it, are as soon weary of it again, and as apt to cry for something else, though they cannot tell you what it is; and it may be for that same thing again, whereof but now they were so weary; and those Children above all others that are the greatest fantlings, and most indulged by fond Mothers, are commonly noted to be of this pettish humour: such a giddy inconstancy there seems to be in many men. Some little things there be for or against which they are wont to be very eager; and yet can they give no considerable reason either for their like, or dislike of them; but they are dissatisfied with what is present, and (tho they cannot well tell what to call it) they are very angry with those in whose power they think it is to give them what they want, and give it not. Their phant'sies are keenly set upon it, and quiet they will not, nor cannot be without it, nor will they suffer those that are near them to be at quiet for them. Surely this is not the temper of a sober serious Christian, who like a good natured Child, is content, so he have his wholesome Food, which his Father alloweth him; tho he cannot have it dressed according to his own phant'sie: and is as unwilling, as afraid to make any disturbance in his Fathers Family about things that are not of very great concernment.

In others, this looks like a contracted Disease, brought upon themselves, by some disorderly usage p. 67of themselves. It seems to be a Sickness and Squeamishness of Soul, much like unto that of the Stomach, which ariseth from a disorderly Diet; whereby it is come to pass, that it na…seateth every thing, but only that which is most hurtful, and serveth only to feed the distemper. Or, as men in some diseases long for many things, but relish nothing that's offer'd them; taste greedily, but spit it out again with a loathing. Some men having disordered their heads by poring into some of the profoundest Doctrines, which are too deep for them; and having confounded their Brains with (at least to them) unintelligible Notions, are come at last, to think every plainest thing mysterious, and dispute like Skepticks about it. Some have so baffled themselves with wandring through a Wood of Opinions, that they can find no way out again, but presently flie out of every Path that they enter into, tho for no other reason, but a phant'sie only, that it may not be the right. Some have been so nicely educated, and taught to be so curious, that they dare hardly taste of any thing that another hath made ready for them, for fear of poyson, or at least fluttishness; every Ceremony is to some Antichristian, and Idolatry; and to others a very Idol, and Christ himself shall rather want his Worship, then it shall be indured by some, or not be worshipped too by others. All this is far from the healthful temper of the sound and serious Christian; who whilst he can have the Daily Bread of his Soul which may feed him to Eternal Life, sits down contentedly with the rest of the Family, feeds heartily, and gives God thanks, asking no question for Conscience sake, either who first invented the fashion of the Dishes, or to what uses they have been sometimes put; all his care is to see it be the Food his Father p. 68hath provided for him; and that all things are observed about it, that he hath commanded; and for other things, he leaves them to their ordering, to whose care the Government of the Family is intrusted.

In others again, this seems to come from an angry and waspish nature. Some mens Souls seem to be all Fire, or else as Tinder, the least spark presently sets them all on fire. They cannot hear so much as a word with any Patience, or Calmness, that sounds not just as they would have it; and it is all one to anger them, and not in every little thing to humour them. And be sure of this, that an angry man stirreth up strife, Prov. 29. 22. A wrathful man stirreth up strife, but he that is slow to anger appeaseth strife, Prov. 15. 18. And as Coals are to burning Coals, so is a contentions man to kindle strife, Prov. 26. 21. How far this is from the Meek and Lamblike temper of a good Christian, I need not now stay to shew.

In another sort of men, this may spring from a preconceived prejudice against the persons of men; and then, as he that hath been taught before hand to have an ill opinion of his Physician, is apt to disgust every thing that he prescribeth, without so much as once examining, what it is or how likely to conduce unto his health; and by this means often deprives himself of the readiest means of cure, by a most unreasonable jealousie of being poysoned: so, when men are once possessed with a prejudice against the persons of others, especially of their Teachers and Governors, they grow jealous of their instructions, and commands; and dispute where they should learn, or obey; and quarrel with their duty, not because they think it is not so, but because they know by whom it is injoyn'd; and imagine they can never enough oppose what comes from those, whom they have learn'd to suspect or hate.

p. 69Others are, it may be, not well pleased with their Lot and Station in the Church, and cannot be pleased with any thing whilst they are displeased with that, but will think themselves concern'd to dispute against every thing that comes from such as are advanced above them. Envy is a very restless and quarrelsome thing, and in whatever Breast it once gets entertainment, that man shall never want an evil tongue; if he have not wit enough to dispute, he shall never want Malice enough to rail or slander. Strife can never be a stranger to the Envious, they are often Companions, and go hand in hand in Scripture, as Rom. 13. 13, &c.

We must not here pass by, without any Notice, that which is called the Root of all Evil, the love of Money. Where the love of this World is, there is not the love of the Father; and then be sure, there will be too little love among the Brethren. What a Multitude of Strifes and Contentions hence daily grow up in the World (every one seeking, who shall get most of it) no man can be ignorant. And as little can it be doubted, that this is the cause too of some disturbance in the Church. Where shall a man hope to find a Church that is Sanctuary enough against Covetousness? and where Covetousness finds room, it will be no news to see Altar set up against Altar. If every Party in Religion have a Craft of its own to get Wealth by, every Party will cry up its own Diana, and no Diana shall want an Army to fight for her. It hath sometimes been accounted a piece of good policy, to reconcile the Factions to the Government of the Church, by giving them a share in it. And where this is practiced, the Covetous will sure have so much policy too, as rather to be Factious, then to be poor. There is no danger of disturbance from the moderate and p. 70peaceable; let him therefore dwell poor in a corner, feasting by himself on a good Conscience; 'tis pity to prejudice his expectation of a greater reward in Heaven by giving him preferment here on earth. But the importunate man is troublesome, and must be preferred lest he weary us; and the turbulent and seditious man is dangerous, and must be bribed to be quiet. And shall we now think the worldling a fool, to be either modest or peaceable when he fears to be poor by being so? Again, Contention keeps up a Party, and a Party keeps and maintains us: If we stir it not, the fire will go out; the Zeal and Charity of the Faction will cool together: we have overheated our opposites, and made the Church too hot for us; and if we keep not our friends warm, they will not keep us from starving. Thus 'tis well, if whilst God and Religion is the word, and fairly writ in the Banner, Mammon be not set up in the heart, and the Battels that are fought be not all his.

Lastly, I shall name but one thing more, and that is Pride. And perhaps it might have been enough to have named this one for all: seeing we are told, Prov. 13. 10. that, only by Pride cometh Contention. Whilst one will brook no superiour, and another no equal, what's become of Peace? One is angry because he thinks his Merit above his Fortune; and another as angry because he thinks anothers Fortune above his Merits. One is vexed to think his own Glory eclipsed by anothers shining too bright, and another is in a Fume, that any man should dare to take notice of his Spots. One strives to keep himself up at the hight, and thinks he grows lower, as he sees any other grow higher; and they must all either be kept so much below him, as to look like almost nothing, or he can hardly think himself any thing. p. 71Another thinks himself hot advanced at all, so long as he sees but one step more, by which he may ascend; and will never leave justling, 'till he get up to the highest. It is a fine thing, to march in the Head of a Party; and if this honour may not be bad, yet is it something to follow such a Leader, especially in braving Authority to its Face; and it is no little glory to be thought wiser then the most, and especially then our Teachers and Governors, or to be thought sufficient to set up for our selves. And it is an odious thing to be told of our Errors and Faults, and more odious yet to tell our selves and our followers of them, to call our selves Fools, and confess we have befooled others. And if we contend not to uphold what we have done, we shall seem to destroy what we have built; or to suffer tamely that to be built, which we have destroy'd; and how intolerable a thing is this to a proud Spirit? He that is of a proud heart stirreth up strife, Prov. 28. 25. But cast out the scorner, and contention shall go out, yea strife and reproach shall cease, Prov. 22. 10. From whichsoever of these roots strife ariseth, or whatever else it may be that gives being to it, be sure we may, it is very evil.

2. In the next place, to shew how altogether inconsistent this contentious humour is with the right Gospel temper, a very few words may suffice. The peaceable State of the Gospel was in the Prophets foretold in such expressions as these. They shall beat their Swords into Plough-shares, and their Spears into Pruning Hooks, Isai. 2. 4. The Woolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lyon, and the Fatling together, and a little Child shall lead them. They shall not hurt nor destroy in my holy Mountain, Isai. 11. 6. & 9. p. 72Accordingly, we meet with nothing in the Gospel of Christ, but the sweet breathings of Love and Peace. At the first revealing of our Blessed Saviours Nativity, those Heralds of Heaven, the Holy Angels are sent down into the World, to proclaim Glory to God in the Highest, on Earth Peace, good Will towards men, Luk. 2. 14. He that then was born into the World was the Prince of Peace, the work he had to do was to make Peace and Reconciliation, his Commands were Peace and Love, his blessing was to the Peace-maker, and his Legacy at his death was Peace. He came to reconcile us unto God, and he came also to reconcile us one unto another, and to make of twain one new man, Eph. 2. 15. He himself was the great Exemplar of Love and Mercy, of Condescention and Meekness, of whom it was said by the Prophet Isaiah, He shall not strive, nor cry, neither shall any man hear his voice in the streets. A bruised Reed shall he not break, and smoaking Flax shall he not quench, Mat. 12. 19. He lived in all due obedience to the Powers, and in conformity to the Customs that then were; and commanded all to render unto Caesar the things that were Caesars, as well as unto God the things that are Gods, Mar. 12. 17. He smartly rebuked the two Sons of Thunder, Iames and Iohn, when they would in imitation of Elias, have called down fire from Heaven on the Samaritan Village, that had affronted him; telling them, they understood not the true Gospel Spirit, Luk. 9. 55. When he was led like a Lamb before the Shearers, as one that is dumb so opened he not his mouth, Act. 8. 32. When he was reviled, he reviled not again; when he suffered, he threatned not; but committed himself to him that judgeth righteously, 1 Pet. 2. 23. So little of contention was there to be seen in him. And he hath given in charge to all p. 73that follow him, that is, to all Christians, to deny themselves, and take up his Cross, and to learn of him to be meek and lowly of heart; who disdained not to stoop so low, as to wash the Feet of his Disciples, and lower yet, to converse with Publicans and Sinners. Now, most certain it is, that if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. And his Spirit is the Spirit of Love, and Meekness, and Patience, and Peace, and Unity; and teacheth all that have it, not to hate, but to love their Enemies, not to curse but to bless them, not to render evil for evil, but to overcome evil with good, Rom. 12. 21. And to pray for them that despitefully use and persecute us, Matt. 5. 44. And. The Servant of God (saith St. Paul) must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing such as oppose themselves, 2 Tim. 2. 24. And if this be spoken more especially unto the Governors and Teachers of the Church, yet is it not only, that they may know their own duties, but that they should teach others also to walk so as they had them for an example, Phil. 3. 17. And as much as in them lieth, live peaceably with all men, Rom. 12. 18. The Apostle ranketh strifes among the works of the Flesh, which they that do shall not inherit the Kingdom of God, Gal. 5. 20. They therefore that indulge this humour, must lay aside not only all pretence of being Spiritual, but all claim to the Kingdom of God. 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 Apollos, are ye not carnal? 1 Cor. 3. 3. Where there is strife and envying, there is confusion and every evil work, Jam. 3. 16. And who seeth not that this is utterly inconsistent with the Gospel of Purity and Peace.

p. 743. And therefore lastly, must it needs be destructive to the happiness of the Church; unless any man can be so unreasonable as to think, that Confusions, and Heresies and Schismes can consist with its happiness, which evils the Apostle joyns with strife, as the effects with their cause, or at least, as those close Companions which are very rarely separated, Gal. 5. 20. &c. Sure it is, that an house divided again…t it self cannot stand, Matt. 12. 25. The strength of the Church which is the house of God, lieth in the Unity of Faith and Love. Strife is the very cutting asunder of that Bond of Peace wherein the Unity of Spirit is to be held. It is the violent forcing asunder the stones of the Spiritual Building, and dashing them in pieces one against another. Unity of Affections there can be none where strife comes, but a biting and devouring one another, and being devoured one of another, Gal. 5. 15. And indeed an opening of a broad way to some common Enemy to enter in and make havock of all. And the Unity of Faith is in no little danger. Men of a contentious Spirit are always brim full of Objections against every thing, and must swell till they burst, if they have not leave to give vent to their uneasie Souls (always in travel to bring forth something new) in troublesome disputations, which are soon begun, but not so soon ended. When the humour is once set abroach, it runs everlastingly. It would be labour to no purpose to say more of this, the mischiefs of Strife have been a long time too visible not to be seen of all, tho they seem to be too little considered by the most, even so visible as to render the visible Church of Christ on Earth almost invisible too. Let us only here add the wise Kings Observation, and, if it come not too late, as I hope it may not to some of us, let us take p. 75his advice too. The beginning of Strife, is as when one letteth out water; therefore leave off contention before it be medled with, Prov. 17. 14.

How this Malignant, and (God knows) at this day too predominant humour, which so destroyeth the healthful State of the Church, may be purged out, the Second Rule will teach us. In the mean time, a Question is, I suppose, ready to be here asked by some, which seemeth not impertinent, and therefore deserveth some answer. It is this.

Qu. Are we Christians bound, without any dispute at all, to swallow down every Doctrine which our Teachers shall commend unto our Faith? And must we without any Examination of the lawfulness or unlawfulness of the things injoyned, rest in the Will of our Superiors, applying our selves, without any more ado, to the executing of their Commands? May we not oppose Falshood, and contend for the Truth, and refuse to do wickedly when we are bid by men in Authority?

An. To this Question, which hath been often ask'd, and as often answered, we shall here answer only so far, as it seems to reflect upon the Rule here given, or what hath been said of it. We say therefore, let it be far from any Christian to plead for or countenance an Implicit Faith, and a blind Obedience; or to disswade any man from making use of his Eyes or Reason in a sober inquiry into the Truth of Falshood of any Doctrine that is Preached; or into the lawfulness or unlawfulness of any Command which is given by men. All that we are to be disswaded from in this place is, that we do not any thing of this out of Strife, or with a quarrelsome and contentious mind. Do it in meekness and humility, and with a peaceable frame of Spirit, as men truely zealous for the Truth, p. 76and desirous to do your duty to God and Man, and you shall neither hurt your selves, nor be obnoxious to the Woe which belongs to them by whom Offences come. More particularly,

1. We are commanded to search the Scriptures, Joh. 5. 39. For tho those words were spoken to the unbelieving Iews, and not to Christians; yet, by a Parity of reason, are we equally concern'd in the duty there injoyned. If they, having received of God the Books of Moses and the Prophets, as the Rule of Faith and Life, were obliged to search those Books for directions in both; and particularly to convince them of their present duty, now to believe in Iesus as the promised Messiah to the saving of their Souls: as much cause have we, who have received the Writings of the Evangelists and Apostles, as our Rule of Faith and Holyness, to search them diligently, and to try all things by them, that we may be sure we obey the Gospel of Christ, without which there is no salvation to us. That we may be alway in a readiness to give an answer to every man that asketh us a reason of the hope that is in us with meekness and fear, 1 Pet. 3. 15. And that we be no more Children, tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Eph. 4 14. And may not believe every Spirit, but try the Spirits whether they be of God, 1 Joh. 4. 1. Leave we therefore this Implicit Faith, and taking things on trust on the naked credit of our Teachers without all Search and Tryal of their Doctrine, to the Disciples of Rome, against whose new Faith were there nothing more to object, even this alone were enough to render it suspicious, that it is afraid of the Light, and of a fair Tryal by the Written Word. God forbid that we should put p. 77out mens eyes, and bid them stalk after others towards Heaven in the dark, so long as God himself hath both given them Eyes to see withal, and hath left them a plain Rule to walk by, and a strict command to observe it. A judgment of discretion to discern truth from falshood, and good from Evil, by such light as God hath given them, must be allow'd to all, if we will allow them to be Men and not Brutes. Only let not this Universal Priviledge be abused to Strife. And that it may not be so, take these Directions.

1. Have not the Faith of our Lord Iesus Christ, the Lord of Glory with respect of persons, Jam. 2. 1. These words of the Apostle Iames, whatever interpretation they admit of as there used, I may thus accommodate to the present matter. Let not the Enmity or Prejudice you have taken up against any man or party, nor yet the good opinion you have conceived of, or great affection for any such, byass or over-rule your search after the truth; let them not corrupt your Judgment, nor be your Motives to embrace some and reject other Doctrines. But impartially weigh them all in the Ballance of the Sanctuary, and choose them by their own weight. Use men you may and must, as far as you need them, as helps to your own weakness: but consider their reasons not their persons, and what help you have by them, not what opinion or affection you have had for them; left you run into an Error not unlike that you condemn in the Romish Church, of pinning your Faith upon your Friends sleeve. For tho you thus may chance to hit upon the truth, yet shall you be found herein to act through Strife, and that infecteth even your believing of truth it self with sin.

p. 782. Take heed of doting about Questions and Strifes of words, whereof cometh Envy, Strife, Railings, Evil Surmisings, Perverse Disputings of men of corrupt minds, 1 Tim. 6. 4. See that they be not things unprofitable and vain, Tit. 3. 9. that you are so earnest about. Were all word-bickerings, and impertinent disputes laid aside, we should soon see controversial Divinity reduced into a much narrower compass. Weigh well the matters in debate, and be sure there is something in them that will quit cost, and pay you well for your pains. Take heed, if the contention be but about a little straw, and things of very little or no concernment to mens Souls, or the good of the Church, that your zeal grow not too hot; lest you set all on fire, and burn down the House over your heads. Especially beware of that most unreasonable but very common disease of most wranglers, fighting about words, whilest you are agreed in the things themselves, and see it not for the much dust that slies in your eyes by your bustling about nothing.

3. Search for the Truth always, and that purely for the Truths sake, and the usefulness of it. To find out Gods Will, and not something that may suit with your own wishes, should be your design. That whereby God may be glorified, the World benefitted, your Souls saved, not your humours pleased. Some men seem to take great pains to search for the truth, as before-hand resolved to hold it no longer, or at least, not much to regard it, when they have found it upon any other account, then that they see some others hold an Error, whom they may be able to oppose with it: they value the truth for nothing so much, as for this, that it is a Warrant for the exercise of their faculty of wrangling and contradiction.

p. 794. Search the Scriptures sincerely and reverently as the Sacred Oracles of life, not being partial to any opinion which you have already taken up by chance, and are faln in love with. Take heed of wresting and forcing the words of Scripture to comply with your present Sentiments; or of picking out hete and there a broken piece of a Sentence to patch up your own thoughts withal; or how you judge of the sound of the words you hear, by the sound that already rings in your ears. Go to the Scriptures, as to the Fountain of saving truth, resolving to fetch both your Opinions and your Practice thence, and to correct whatsoever is at present amiss in your self by them. This is to give God his due honour, and to let him be the sole Lord of your Faith.

5. Content your selves with the most plain, easie, and obvious Truths; for those are also the most necessary and least subject to disputes; and meet with least opposition on any hand, except it be from mens Lusts, and against those you have liberty to contend with all your might, so it be in your own Place and Station, and with Christian Charity. Remember always that in the Scriptures there be some things hard to be understood which the unlearned are apt to wrest to their own and others destruction, 2 Pet. 3. 16. And in the interpreting whereof the most Learned think it both their Wisdom and Duty to be very modest. How hard would it be for Christians to disagree, would they rest in plainly revealed Truths, which all good Protestants are agreed to be all things necessary to the salvation of sinners. And how unreasonable a thing is it, when we are are all agreed in these, to strive even to the justling of one another or our selves out of the Church, about those things whereof men may be safely ignorant, and it may p. 80be ten to one, whether one of ten ever understood.

6. Have you found something, which seemeth to you to be a truth, whilest yet the greatest and most Learned part of the Christian World, and particularly of the Church wherein you live, thinketh it an Error? Set not your selves presently, as some Novices use to do, in the Pope's Chair. Remember you are at best, but fallible men, and should learn to be wise unto Sobriety. Love not to be troublesome to the World with your pretended Knowledge, neither be angry that all mens Judgments will not bow to yours. Hast thou Faith? have it to thy self before God, Rom. 4. 22. Think it not a duty in you, to make all the World know what you think you only know, or the duty of all men to learn of you. A good and humble Christian will satisfie himself in approving himself faithful to God and his own Conscience, and will always have the Modesty to think, that many men in the World are wiser then he: and for this reason he cannot think it fit for him, either to pride himself in his singular opinions, or to vent them every where to draw Disciples after him, to the breach of the Churches Peace. We have a command indeed that our light so shine before men that they may see our good works, and glorifie our Father which is in Heaven; but where is the command, to vent our opinions, that they may see our Wisdom and glorifie us upon Earth? Thus much concerning opinions.

2. Now to that part of the Question relating to the commands of Superiours, we may say again more generally, That it is a most certain truth, That we must obey God rather than men, Act. 5. 29. And that we are bound to use all the means that God hath put within our reach to be fully perswaded in our minds, p. 81touching the lawfulness of every Action we go about, be it commanded or uncommanded by our Superiours, Rom. 14. 5. And we are well assured by the Apostle, That whatsoever is not of faith is sin, Rom. 14. 23. And therefore no man ought to be debarred the liberty of securing his own Soul as well as he can, by examining the lawfulness of the things commanded. Only let this again be done without Strife. That is to say,

1. Make it manifest by your ready and unforced Obedience in all things, of the lawfulness whereof you are already satisfied, that your disobedience in other things, wherein you are not yet satisfied, is purely for Conscience sake, and not through Strife; but that as you obey cheerfully for the Lords sake, so if in any thing you disobey, 'tis purely for the Lords sake too. If this course had been taken in time by some men, they might, it is probable, at this day have seen the Wisdom as well as Iustice of so doing. He that with-holdeth obedience upon pretence of unlawfulness only, must needs obey in all things which he granteth to be lawful, or else he utterly voids his own pretence, and declares himself more a lover of Strife than Conscience. Whereunto then we have already attained, let us walk by the same rule, let us mind the same thing, Phil. 3. 16.

2. In examining the Commands of Superiours, make it not your business to seek out something which you may with some colour for your disobedience oppose against them, when you see before-hand no apparent reason, why you should not obey them. He that seeing no cause why he should not obey, goes to seek for one, sheweth plainly his affection to Strife, and that the reason of his disobedience is not unlawfulness but wilfulness. Take heed therefore p. 82how your enmity to the Government send you a hunting for something to make the Commands of your Governors seem disputable.

3. Be well contented to be satisfied in your own Consciences, concerning the unlawfulness of what is injoyned by publick Authority, and being so satisfied, take heed of two things:

1. That you be not too forward to Iudge or Condemn those that are otherwise perswaded, and think it to be their duty to do, in obedience to their Governors, what you dare not do. It is an uncharitable censure to say, that others act against their own Consciences as often as they will not be over-ruled by your Iudgments, or cannot be convinced by your Arguments. Too much of this Spirit of Strife and rash censuring seemeth to shew it self in some late Writings, wherein the Authors forgetting what they promised, a bare Vindication of, or rather Apology for themselves, fall into a down-right Accusation of others, even to that degree, as to deny them all possibility of satisfying their own Consciences in what they do. I do not see whither such things as these can tend, whatever was the intention of the Writers, but to the gendering of Strifes, which I would fain hope them to be better Christians then to make their design. However let us study that healing Rule the Apostle giveth, Rom. 14. 3. Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth. Who art thou that judgest another Mans Servant? to his own Master he standeth or falleth.

2. Do not make it your business to put doubts and scruples into the Consciences of others, to the disturbance of both their own and the Churches Peace. The Itch of making Proselytes to every mans private opinion p. 83hath ever been as pernicious an evil to the Church of God, as that which is commonly said of men in the Plague, were it true, would be to the Neighbourhood, that a part of their Disease is a desire to infect the Sound. Think well how you have enough to do, in a doubtful case, to answer God for your own disobedience to the Powers, unto which he hath commanded to be subject for Conscience sake, and therefore can have no need to engage your selves in that hard task of answering for the disobedience of many, which they would never have been guilty of but through your perswasion.

I shall now only add a few things to conclude this first point. Seeing man is so very restless a thing in this World, and it is so hard a matter quite to root out of him this humour of striving, let us endeavour to cut a way for it into its proper Chanel, where it may run freely, and men may strive to good purpose. Yet by the way we must be warned to put away all Rancor, and Malice, and Envy, and Wrath, and Evil speaking, and all must be a Strife of Love. A man is not crowned, except he strive lawfully, 2 Tim. 2. 5.

1. Strive we may then, and even for the Mastery to obtain the incorruptible Crown, 1 Cor. 9. 25. And shew us any thing else, that's truely worth the striving for. For this, let us all be perswaded to fight with all our might and courage, yet not with such Enemies as are the creatures of our own imaginations or opinions; we have Enemies enow to hold us doing, and put us to all our shifts, besides those; even the same, which we have ingaged our selves in our Baptism to wage a continual War against, Sin, the World, and the Devil. He that knoweth what these are, knoweth he hath enough to strive against. p. 84If we will have the Crown we must strive to overcome all these; this is to strive like a Christian indeed, and this is our encouragement, the Victory is sure, and it is a Noble Victory. Foolishly therefore do we wast our time, and our strength in contending with one another about Ceremonies and Formalities, where he that conquereth shall but like the proud Emperor triumph in Cockle-shells. Surely we think but little whither we are going, or from what we flee, and what Enemies watch for our ruine, if we can be at leisure to stand bogling at Straws. Certainly we shall all have enough to do, without casting such rubs as these strifes are in our own way, to come to Heaven.

2. Strive together for the faith of the Gospel, Phil. 1. 27. But if we will do this indeed, we must as the Apostle there also faith, stand fast in the Spirit, with one mind. A scattered and divided Army is easily vanquished by piece-meal, which in a full body might have daunted the Enemy with the very sight of its number, order and unity. We cannot choose but be sensible that our Faith hath very considerable Enemies at this day, and how can we invent a way to do them better, or our selves worse service, then by keeping open our divisions, which hath cost them so much pains to make amongst us? O how do they hug themselves to see us so industrious to save them a labour, and ruine our selves? Let us but be united amongst our selves, and strive together for the Faith of the Gospel, and we may confidently promise our selves what the Apostle there addeth, v. 28. We need be nothing terrified by our Adversaries.

3. Let the Ministers strive to preach Christ, warning every man and teaching every man in all Wisdom, that they may present them perfect in Christ Iesus. Unto p. 85this let them labour, striving according to his working, which worketh in them mightily, Col. 1. 28, 29. How much livelier a work would this be, how much more beseeming the Ministers of Christ set over the Flock, thus to feed and watch daily over the Sheep and Lambs, and combining together to keep them from the ravenous Wolves and wily Foxes, then to stand pelting one another with ill words only to make sport for the Adversary?

4. Let the People strive together with their Ministers in their Prayers to God for them, Rom. 15. 30. to this end, as it there follows, That they may be delivered from them that do not believe, and that their service may be accepted of the Saints. This would be a much more Christian and profitable work, then theirs of whom we read, Hos. 4. 4. The People are as they which strive with the Priest: whether it were, who should outdo other in wickedness, or to oppose his Doctrine, obstruct him in Discipline, or revile his Person and Function in all Companies.

5. Let us all strive to enter in at the strait Gate, Luk. 13. 24. And who should go on fastest in that narrow way that leadeth unto Life Eternal. Exhorting one another, and provoking one another to love and good works, Heb. 10, 24. And not strive to anger and vex and revenge our selves on one another by unchristian and even inhumane affronts and injuries.

6. Strive against sin, Heb. 12. 4. Let our earnestness against this common Enemy of Mankind be as great as can be. Here exercise all our wrath and revenge. Let us be very bitter against it, have no pity on it, resolve never on any terms to be reconciled unto it, or be satisfied with any thing less then its death. Let us strive to subdue it and mortifie it in our selves, and to correct it as we have opportunity in others. p. 86It is a much better work this, than making sins of those things which are none, of indifferent things, or casting aspersions of Sin upon others for those very things whereby they labour all they can to shun all appearance of it in obeying their Superiors.

7. Lastly, let us strive who shall outgo others in love and meekness, and tenderness of affection, longsuffering, and forbearing one another in love, Eph. 4. 2. Putting always the best and most favourable construction upon all one anothers words and actions, and exercising all our severity upon our selves, our sinful flesh and lusts. Seeking how we may become all things to all men, that we may by all means gain some, 1 Cor. 9. 20. Not to a Party or Faction of our own, but to Christ.

Let this suffice to have been said of the former of these two things, which we are to remove out of the way, in order to the introducing of Peace and Unity.

2. The second thing which we are to remove and put far from us is Vain-glory. And till this be put away, strife will abide, the Vain-glorious man will ever be contending, thinking it the likeliest way to be taken notice of for somebody. This indeed is more usually the Vice of Teachers, then of Learners. Yet is there no rank of men which is not troubled with some spice of it: In speaking whereof we must shew, 1. What it is, 2. Why to be avoided, 3. How to be cast out.

1. This Vain-glory is a Disease of Mind, whereby a man swells himself up to what bigness he can in the sight of the World. Either he hath a very high conceit of his own Excellencies, and Perfections, and is concerned that they are not as much taken notice of by others, as they are admired by himself; and p. 87that all the World should not be as proud and fond of him, as he is of himself: or else, it may be, he is conscious enough of his own emptiness, and would make up what he wants of real worth at home, by the Estimation of others. Praise is the thing he thirsts for, and so he can get it, he cares not much what there is in him to deserve it. So he may but have a Name and Reputation of Wife, and Learned and Pious, and other ways gifted, and qualified above others, and as few are, and be pointed at by the Vulgar as he goeth for a few-such, he is well enough pleased with himself, whatever he be in truth; he can fall out with himself for nothing but his obscurity, and too little care to make himself known abroad, or rather to deceive all men into a good opinion of him by seeming something that he is not. And therefore all his Studies and Endeavours are bent upon this one thing, how to be known, and yet unknown; to have his person had in esteem and admiration; and his real worth unknown, lest the knowledge thereof should abate any thing of that reputation and fame, which he so insatiably thirsteth after. So he may be had in honour, and advanced to some hight, he is well enough content; what tho the Statue be but of common Wood or Stone, and have nothing in it of the life of vertue, or any thing else that's good, yet it stands in a publick place, and is finely painted, and guilt, and all that pass by look upon it and call it a fine thing, and fools admire it, and that's enough. This is the thing in short.

2. Now why we must avoid this Vice of Vain-glory, we shall see cause enough, if we may but be brought to see, 1. How odious it is to men. 2. How dishonourable to God. 3. How contrary to the Gospel-spirit. 4. How destructive to our endeavours and hopes, and, p. 885. What a Plague it is to the Church and the Peace thereof.

1. It is certainly odious to men of what sort or complexion soever they be. It is a thing which no man can indure in any man but himself, and for which, more then for any one thing beside, good men are apt to fall out with themselves. The proud man, tho he can freely indulge himself in it, yet can least of any man see it with any patience in another, nor can he look upon him as any better then as a covetous man doth upon a Thief or Robber, because all praise and honour he accounts his own due, and thinks whoever gets it robbeth him of what is his. He therefore is sure to condemn it in all men, if for no other reason, yet for this, that it stands, as Alexander did betwixt the Sun and the Proud Cynick, too much in his light, and will not let him look so shiningly as he would do. And the humble hates it because he is humble, and hates every thing that is sinful. So that all the Vain-glorious man can get by his foolish ambition, is only that, which above all things he abhorreth and most studiously endeavoureth to prevent, that is, when ever he is discovered, to be despised of all. But this is little.

2. Vain-glory is a thing most odious to God. How should any man think otherwise, that knoweth what God is, and what is due to him from his Creature? All Honour and Glory and Praise, because all Goodness is so, are his, and only his: and hence the Vain-glorious man is the most sacrilegious man in the World, and a greater Robber of God, then they that rob him of Tithes and Offerings, taking to himself the honour and glory due unto God's name, whereof he hath declared himself to be very jealous. The Vain-glorious man may be called an Idolater without a figure, making p. 89an Idol of himself, and desirous that all the World should worship him. This we are plainly told, and that's enough, God resisteth the Proud, but giveth grace to the humble, 1 Pet. 5. 5.

3. How contrary Vain-glory is to the Spirit of the Gospel is so visible, as nothing can be more. Our holy Iesus hath more particularly commended his own example to our imitation herein, Learn of me, saith he, for I am meek and lowly of heart, Matt. 11. 29. He sought not his own glory, but the glory of him that sent him, Joh. 8. 50. 7. 18. He took especial care to prick this Bladder in his Disciples as soon as he espied it beginning to rise in any of them, as in the Sons of Zebedee, Matt. 20. 25, 26. Self-denial was one of the principal Lessons he taught them, and he hath left it upon record for our instruction, that one great reason why no more believed on him and became true Christians was this, that they received honour one of another, and sought not that honour that cometh from God only, Joh. 5. 44. And loved the praise of men more then the praise of God, Joh. 12. 43. Now saith St. Paul at the 5th v. of this Chapter, Let this mind be in you, which was also in Christ Iesus. What that was he tells us, v. 7. He made himself of no reputation, but took upon him the form of a Servant, and humbled himself. If we will then be the followers of Christ, and walk worthy of his Gospel, this is the mind we must be of.

4. It certainly blasteth all our very best performances, and destroyeth all the hopes we had of a blessing upon them. Even all those otherwise Pious and Charitable Acts, which done in love and humble obedience are most highly acceptable to God, and have his sure promise of an everlasting reward, such as are Fasting, and Prayer, and Alms-giving, when thus Pharisaically p. 90performed for ostentation and to be seen of men, must all be content to take up with that poor, airy, pittiful thing, the plaudite and praise of a few sinners, instead of the approbation and reward of God, that, well done good and faithful servant, enter thou into the joy of thy Lord, Matt. 6.

5. Lastly, how this Vain-glory pestereth the Church of Christ, and disturbeth daily the Peace of it, is a thing needless to shew in many words. It hath reigned too long in the World to have the innumerable mischiefs it hath done in the Church of Christ in all Ages, concealed from any observing man. When once any man is infected with this disease, he groweth restless in himself, he longeth to go abroad, and to become popular, to be called Rabbi, and thought a wise man in his generation, a Master in Israel; and then Conscience must be laid aside of necessity, as a thing which would mightily disturb him in his way to glory, tho a pretence to it, and to a very great tenderness of it, must by no means be made away, for that's the best staff he hath to lean upon. Such men always think themselves too much hid in the Crowd of ordinary Christians; alas, what reputation and honour can it bring them to do, or speak, or write as other good Christians do? Or what glory can come of living by the same common rules, whereby the whole body of Christians are to be governed, tho they be such as Christ himself hath given? They are not only Papists that affect works of Super-erogation. The man that will be Famous, must resolve to step out boldly before the rest, and attempt something that others dare not do, venture to be singular in some new Doctrine or Practice, that men may take particular notice of him, and admire his Wisdom or his Courage, saying, Shew us another man that could p. 91or durst do this. Nor can such an one be long without Company, he that cannot have the honour of the first invention, will strive for that of the first approbation, thinking it some praise to be first able to discern the Wisdom of a wiser then himself. Men will rather be content with a fame at second hand then want it. And if he cannot maintain the Novelty by dispute; yet is it possible, he may soon be taught a Catalogue of bad names, and when he hath them once on his Tongue, whether he understand them or not, he can bestow them as freely as another upon any thing he is bid to shew his dislike of; especially on those dull Souls that can so contentedly go on in those beaten Roads wherein good Christians have so long walked before them. Should we take a view of all the Heresies and Schisms, which have troubled and rent the Church from its first Plantation to this day, it is very probable we might find most of them coming from this never-failing Spring of Vain-glory. I close this with those words of the Apostle, Gal. 5. 26. Let us not be desirous of Vain-glory, provoking one another, envying one another.

Qu. Some may possibly here ask, Whether we Christians should be wholly regardless of our Credit and Reputation in the World, and unconcerned whether we have a good name amongst men or not.

An. To such we say with Solomon, Eccl. 7. 1. A good name is better then precious Oyntment. And rather to be chosen then great Riches, Prov. 22. 1. Every man ought to be truely tender of his Reputation, even with b…d men if possible, this affording him many special advantages of doing God better service among them. Honour and Praise are no despicable things, and they may be sought and upheld in due place as well as Riches and other Earthly Blessings p. 92without offence to God or Man. Let us only take heed that we take the right course to do both, and secure to our selves the true honour of really being, and not seeming only wise and good, and all will be well. To this purpose take but a few Directions.

1. See that God have his due honour intirely to himself, and let us be content with ours as it shall fall unto us. Let our principal care be to seek the honour that cometh from God only, and to have his approbation and well done in every thing, and we shall hardly want so much as is due unto us, or at least is fit for us, from men. To honour God is our great duty, and our great incouragement is this, Them that honour him, he will honour, 1 Sam. 2. 30. Whether and how far we shall be honour'd of men, whilst we are doing our duty, the only thing to which it can belong, let us leave it to God, that ordereth all things. By humility and the fear of the Lord are riches and honour, and life, Prov. 22. 4. If he give them, praise him, and return all we receive unto him: if we want the honour men should give, let this suffice us, that we can approve our selves unto God, By honour and dishonour, by evil report and good report, 2 Cor. 6. 8.

2. Having made sure that God have his honour from us, and from all men as far forth as it is in our power to promote it. Let us use the proper means to gain and keep up a good reputation among men; yet not so much for our own sakes, as for Gods and theirs. Let us conscienciously do our duties, every man in his respective place and calling, by this means we shall be sure either to get a good name, or not to deserve a bad one. A good name thus gotten is very valuable, because it may be very serviceable to us to many good purposes, both in relation to p. 93God whom we serve, and to other men with whom we have to do, and to our selves as an encouragement to greater Alacrity in our duty. But let us beware of these things.

1. How we make our own reputation the principal motive or end of what we do, for this is to seek our own honour more than God, and to rob him of the honour due unto his name.

2. How we seek to raise up to our selves a rame by any sin or wickedness, or an hypocritical shew of Piety, for this were to build our reputation upon God's dishonour.

3. How we endeavour to build our own reputation upon the ruine of another mans, for this is a sin against both the Iustice and the Charity which we owe unto all men.

4. How we abuse our reputation amongst men to the countenancing of Faction and Sedition, or any evil thing whatsoever. In short.

Let our own glory always stoop and veyl to the Glory of God, the Edification of the Church, the Peace and Tranquility of State, the subjection which we owe to our Superiors, and the good of our Neighbours, and it shall be no Vain-glory.

How both these, Strife and Vain-glory, are to be cast out, we must learn by the second Rule given us in the Text, of which we are now to speak.

II. In lowliness of mind, let each esteem other better than themselves. Such a measure of Humility as will make men esteem others better than themselves, will by rooting out Strife and Vain-glory, settle the Church in a blessed Peace.

How this Doctrine will be entertain'd and practised in this proud Age, God alone knows, and to him we must leave it, when we have done our endeayour. p. 94Our Task at this time is, 1. To lay down a brief Description of the Grace commended, lowliness of mind. 2. To shew its great Efficacy for the rooting out of Strife and Vain-glory, the two grand Enemies to Love and Peace. And, 3. To declare the Practice of it in esteeming each other better than our selves.

1. The Grace or Vertue which is here commended to us is Humility or lowliness of mind. A Grace which abundantly commends it self, and engageth the affections of all that see it, wherever it is; but as all things of greatest worth commonly are, almost as rare as it is excellent. One most illustrious Example of it we have to imitate, which, were its worth unknown, is enough to commend it unto all Christians, and if it do not so, they are not Christians, whatever they are pleased to call themselves. Look upon the whole Life and Death of him who came to be the Saviour of the World, Iesus Christ; and you see this Divine Vertue expressed to the life. How wonderful then must it be, that it should be so great a stranger in the Christian World, and so few that bear the name of Christ have any intimate acquaintance with it? Tho all commend it in others, yet few labour to find it in themselves. This is it. An holy frame and temper of Spirit whereby a man doth most heartily give all honour possible to God, as much as is due to every man, and is content with a very little for himself. It wholly emptieth him of all Self-conceit, checketh in him all aspiring thoughts, maketh him truely sensible what he is, and teacheth him not to think of himself above what he finds himself to be, and to be content although others shall think him to be much less than indeed he is. The humble man is very much in considering himself to be the Creature of God, and to depend wholly upon him, and to have p. 95nothing at all but only what it had pleased God to bestow upon him. He considereth yet farther that he is a Sinner, and that he offendeth God daily, and serveth him at best very imperfectly and weakly, that he hath often abused God's Goodness, and is thereupon become less than the least of his Mercies: he acknowledgeth that his wants and infirmities are much more than his Abilities, and that there is hardly any Creature of God, but doth now, as he is a sinner, excel him in something, at least, in innocence; and that in one respect or other he stands in as much need of them, as any of them do of him. He remembreth how unable he is of himself to help himself to any thing that is good, either for his Soul or Body, without the assistance and blessing of another. And now considering all this, and much more to this purpose, his own Glory vanisheth from his sight, he entertaineth low and just thoughts of himself, as a poor, weak, wicked, and for that, a very contemptible Creature, that can deserve nothing at the hands of God, not do either God or his Neighbours, or himself any considerable part of that service which he ought to do. He looketh upon all that he hath as anothers free gift and bounty. He looketh upon all that he doth or can do in relation to God, his Neighbour, and himself, as imperfect at best, and, without God's Blessing, vain if not hurtful. And hence, he looketh upon himself as a very unworthy and useless thing, but only as he may be an instrument in the hands of the Great and Good God, and may by the Power and Wisdom of his Manager be directed to something good. From hence it also cometh, that whatsoever this humble man hath, he holds himself, as a debtor to God for it, so also most unworthy of it, and it, whatever it be, too good for him; and cannot p. 96but admire Gods goodness and bounty to such a thing as he is, in permitting him yet to live. If he suffer any evil, he accounts it a very light thing in comparison of what he hath deserved to suffer, and therefore repines not at the greatness of his sufferings, but admireth Gods goodness still in dealing so gently with him, and blesseth him that they are no greater. Whatsoever he doth, if it be sinful, he taketh it all to himself, he owns the shame of it, and thinks of himself as a sinner ought to do: and if it be good, he blesseth God that hath enabled him to do it, and calleth nothing of it his own besides the imperfections of it, nor can he think any part of the World beholden to him for doing but a very little part of his duty in it and very imperfectly. Nothing that he either is, or hath, or doth, can swell him up with any proud thoughts of himself, but still he is less in his own eyes than he can be in any mans else, and accounts himself a very unworthy thing. This is a man of a lowly mind. And that this is a right Christian temper sufficiently appeareth from two things which I need but only name.

1. Because it hath so much of the Image of Iesus Christ visible in it, who made himself of no reputation, as before we saw.

2. Because it hath his Special Blessing resting upon it. Blessed are the Poor in spirit, for theirs is the Kingdom of Heaven, Matt. 5. 3. Which I shall now suppose enough to commend this lovely Vertue to the Practice of Christians; and proceed to the second thing, viz.

2. To shew in a few words the Efficacy of this Heavenly Vertue, to drive out Strife and Vain-glory. And the thing is so obvious, that this and this only can do that work, that it seemeth even needless to say any p. 97thing of it. For if only or chiefly, as Solomon tells us, by Pride cometh Contention, then by what else but Humility can Peace and Concord come? The proud man knows not how to be peaceable except it be by the help of some other Vice, such as Laziness, Covetousness, or especially, Cowardice. And the humble man knows not how to be contentious, because he is humble. Alas, saith the humble hearted Christian, what am I, that any the least disturbance either in the Church or State should be made either by or for such a poor Worm as I am, or for a thousand such as I? He hath not such high thoughts of his own Wisdom, as to turn proud fool, and think that he may not be deceived as well as other men, or ought to be humour'd in his mistakes more then they, therefore is it alway far from him to commend his own judgment or opinion unto others as the true Standard whereby he would have them measure theirs. How great soever such a mans knowledge is, be sure his modesty is as great, and this will ever restrain him from making his knowledge a trouble to the World. He will heartily bless God for enabling him by it to do others any service in seasonable instructions and directions in their course to Heaven; but he hath no temptation at all by it, to obtrude himself upon all men as their only Iudge of right or wrong. He is so far from an eager desire and hunting after the praise of men, and all affectation of popularity, that there is hardly any thing he more dreads, then the applause and admiration of the many; and nothing is apt to humble him more, by making him grow jealous of himself, knowing well how hard it is for a Multitude to agree in the approbation of what is good. He thinks every condition that the Divine Providence allots him in this p. 98World so good, and indeed so much too good for him, as far exceeding his deserts, that he concludes it very misbecoming him to make any bustle to get up higher: and he is so well satisfied with the honour of Door-keeper in the House of God, or of sitting at Iesus feet to hear his words; that he hath no ambition at all to be called of men Rabbi, or to be esteemed some great one, and admired by the gazing Multitude. His mean and modest opinion of his own improvements makes him indeed very inquisitive and industrious to learn of any man that he thinks able to teach him those things whereof he supposeth himself ignorant: and he blesseth God for the opportunity, and both loves and honours his Teachers, and acknowledgeth by whom he hath profited: and if he attain to that competent stock of knowledge as may fit him to teach others, he doth it freely as the payment of a due debt, and he doth it as humility commands him, not scornfully and disdainfully, not proudly and imperiously Lording it over mens faith, but as an helper of their joy, 2 Cor. 1. 24. Not Preaching himself, but Christ Iesus the Lord, and himself their servant for Iesus sake, 2 Cor. 4. 5. Serving them in love, as the Servant of him that came not to be ministred unto, but to minister; ministring not to his own fame, but to the needs of mens Souls. His humble thoughts of his own merits, make him well content with the honour and respect that is bestow'd upon him be it never so little, and all his care is how to deserve that little better then he thinks he hath yet done; and to pay all that respect, honour and obedience which he finds owing from himself to others, willing to condescend to any thing that is not sinful be it never so low, for the good and quiet of that part of the World wherein p. 99he liveth. What am I (saith he alway) that for my sake or satisfaction, or the gratifying my humour or opinion, the publick peace should suffer, or any the least bustle should be made in the World? Thus it is impossible for Strife and Vain-glory to live where Humility reigneth, it will certainly pull down every high thing that exalteth it self against Peace and Unity.

3. Let us now see how this lowliness of mind is to be put in practice, and set on work, that it may effect this blessed and most desireable reformation, which we have all the reason in the World most heartily to pray for, and most strenuously to endeavour. And this must be its work, to teach us to esteem each other better then our selves. This is the work of Humility, but where shall we find Humility enough to do this work? Humility not only maketh a man little in his own eyes, but others great; teacheth him to depress himself, that other men may have the advantage of him. A Work this, of which I fear I may say, as was said of that, Act. 13. 41. It is a work which men will in no wise believe, tho a man declare it unto them. O that men would be perswaded to think that such a thing can be, as this esteeming others better then our selves. Indeed it is such a work as necessarily requireth the help of the mighty Spirit of God; mans proud heart will not down so low by any less power. But if we see not this effect of Humility in the practice of such as we take to be humble, let us not say that Humility cannot do it, but that there is not Humility enough to do it. Let Humility be Humility indeed, and it will do it. For this being its proper work, to make a man very vile and bad in his own thoughts, a little thing will serve if they have any so much as shew of goodness at all, to make others seem better. It needs not much goodness, that p. 100is only to be thought better then what is thought stark naught. It is however a piece of Self-denial which every Disciple of Christ is bound to learn. And tho every man be a great lover and admirer of himself upon any very slender account naturally, yet Christianity will cast the Soul into another mould, and make us new Creatures, and then we shall be able to do greater matters.

But, say some, how is it possible we should esteem men contrarily to what we see them to be? And we cannot but be perswaded that we see many men much worse and wickeder than we our selves are, and to say that we think them otherwise would be to lie.

Well, suppose you think them, according to appearance, worse than your selves; have you done enough to assure your selves that it is not the want of Humility that maketh them appear worse? Are you sure that if you saw with the humble mans eyes, things would not appear to you much otherwise then now they do? Think not the Apostle here gives a Rule which no man can follow, but learn to be more humble, and perhaps the matter may prove very easie Let us try therefore what Humility will do.

1. Consider we then otber men, that they are either really better then we, or really worse. The one of these two they must be, except we may suppose them really in all points exactly our Equals, which if they should chance to be, it is impossible for us to discern it, and therefore humility will be sure to weigh down the Scale on their side.

1. If others be really better then we, there needs not much Humility to esteem them better; it is no act of condescention in us to account them as good as they are. 'Tis a debt we owe to Iustice and Truth, to value them as much as they are worth, and in doing p. 101otherwise we should sin against God and them. Against God, by not honouring him in his Gifts and Graces, and so much of his Image as we discern in any one. And against them, in with-holding from them that which God hath made their due, the pre-eminence unto which he hath exalted them in any kind; in not honouring them whom God hath pleased to honour. We ought both in obedience to God, and in justice to them, behave our selves towards them as our Superiors, whom it hath pleased God to place above us. The reasonableness and equity of this I need not to spend time or words to demonstrate, seeing no man can be so void of reason, as not to think it just, that all real goodness or excellency should have a proportionable respect and honour, tho all men have not (I may say, but a few men have) that Humility to acknowledge those Excellencies which are in other men. Nay such is the crossness and perverseness of mens spirits, that instead of honouring, too many have wickedness enough to envy, malign and calumniate all such as they see above themselves in any gift or Vertue, Place or Office whatsoever. And whence is all this, but from the want of Humility, (shall I say,) or rather Humanity, and that confessed piece of Iustice of doing to all others as they would have others do to them.

2. If others be not better, but really worse then we, yet if we could but once be brought to understand the work of true Humility, we should soon see, that it would teach us to think much otherwise of them, then yet our Pride will suffer us to do: and that without doing violence to truth, or undervaluing any Gift which it hath pleased God to give us more then other men. Let us consider but these few things.

1. Humility will teach us to descend very low into p. 102our selves, and to discover very much evil in our selves which lieth hid from other men. It keeps the thoughts very much at home, and suffereth them not to ramble much abroad, to spie wonders in other mens houses to talk of, and busie themselves with, when they should be observing the Slut-holes and dirty corners of their own. The humble mans eye is very much fixed upon his own sins, infirmities and failings. And when at any time he takes notice of his own good qualities, of what kind soever they be, as it is his duty to do, it is not his business to make comparisons with others, to see how much he excelleth them, but to compare himself with himself, and observe how much he is improved in Grace and Knowledge, and how much better these have made him then formerly he was; and this carries his Meditations up to God in the first place, in praise and admiration of his infinite goodness who hath done so great things for him; and next, unto the use and end of these qualifications, how they fit him to serve God and the World. But nothing of this can he consider without exercising his Humility in reflecting on his own unworthyness, the thoughts of his former unworthyness serve him to heighten his admiration of, and thankfulness for Gods bounty to such a sinner, and the thoughts of Gods goodness in thus inriching him lessen his esteem of himself, and bring him to a deeper degree of Humility, whilst he thinks with himself, how little he answereth the end of so much goodness, and how little good in the World he doth in respect of what God hath fitted him with ability to do. Thus he never wants work enough at home for his thoughts to busie themselves, so that they have but little leisure to search into the failings and weaknesses of his Neighbours: and when he unwillingly sees p. 103them, they are apt to seem but Motes to him, because of the Beams in his Eye, his own sins, which he is apt so much to magnify, that the sins of others seem small things to him in comparison of his own; or he considers them only so, as to endeavour their Correction not their Aggravation. The humble man cannot be vile in any measure, but he will be more vile still in his own eyes. But this same Grace, and that other, which is never absent from it, Charity, directs a mans eye most unto the Vertues and Excellencies that are to be seen in others; which shine so much to him that for them he cannot see their infirmities. Their Vertues and Goodness of any kind he thinks it of some concernment to himself to see and learn and imitate, and to praise God for, admiring his goodness to others as well as to himself. But as for their infirmities and failings, they mostly concern God and their own Consciences; and his Humility teacheth him to leave them to God, and to take no further notice of them, then Charity and his place wherein God hath set him command: and these will never command us to think men worse then our selves, but to endeavour to make them better then they are. Thus Humility rendring our own faults, yea such as others would count none, very visible to us; and those of other men, either not at all, or so far only as they are of publick cognizance, reasonably moveth us to esteem them better then our selves. Charity covereth a multitude of faults.

2. Suppose we next, that very many evils in other men do visibly appear to us, yet still many of our own will also appear, if we be humble; and in all likelyhood many more in our selves then in them. And besides those many in our selves, which we daily observe, we know there be, and Humility maketh us p. 104think there are very many secret sins lurking within our hearts, watching an opportunity to break forth, and many that have privately broken forth and escaped our notice in the passage, which do not yet appear to us. So that how many soever the visible sins of other men be, yet still the humble man fears he goes beyond them in number and weight too. However, when the humble man comes upon any occasion to compare himself with other men, his wont is, not to consider other mens failings but his own, neither his own vertues but the vertues of other men. And as Pride teacheth a man to compare his own vertues with other mens vices, as the proud Pharisee did, that he may find something in himself to boast of: so Humility teacheth a man a quite contrary course, to compare his own vices with other mens vertues, that he may be yet more humble, and think himself with the Apostle the chief of Sinners.

3. We will yet go farther, and suppose that other mens Vices and failings may be much more visible to us then our own, and their apparent vertues by much fewer then our own; yet the humble man, when he comes to lay the one against the other, is always ready to cast in all the advantage, and make all the allowances to others that can be imagined. He can partly know, and as far as he can know them, he is sure to take into consideration all the numerous aggravations of his own sins, and is very apt sometimes to lay on too much weight, even till he press down his Soul almost into despair. But as he knows he cannot see into all the aggravations of another mans sins, being unable to see into the heart; so doth Charity restrain him alway from making any narrow search into them. And hence it is, that though other mens sins may be as visible to him as p. 105his own, so far as they lie open and obvious to the view of all men, yet shall his own be made always to out-weigh theirs in the aggravating circumstances which others cannot see. And again, on the other hand, the humble man considereth all the opportunities, advantages and incouragements himself hath had to be vertuous, and then all the good he doth, how much soever others value it, and see great cause to bless God, and love him for it, shall yet seem little and even nothing to himself, compared with what he thinks both might and ought to have been done by him. And as much doth his Charity prompt him to excuse the little he seeth done by others, by a supposition of the want in them of all those helps which he hath had. Thus therefore is he always saying to himself, What tho my Neighbours faults seem more than mine? What tho the good that he hath done seem much below what I have done? His knowledge, it may be is much less then mine; his opportunities of learning much fewer then I have had; his natural faculties, which is not his fault, may be much weaker; he wanted, it may be, the wise Instructors and faithful Monitors which I have never lacked; he met with many and strong temptations, and lay under many difficulties, which I have been in good measure free from: Were I under such Circumstances, I should, it may be, sin much more then he, and do less good then he: and were he in my Circumstances, had he the same means and motives and opportunities of doing vertuously, and lay under the same restraints from sin, it is probable he would do and live much better than I have done. Thus the humble man is very apt to blame himself, but any thing rather then his Brother. Yea rather then not esteem him better then himself, he will charge much of his evil upon himself, and p. 106say, if he be wicked, it is much my fault, who have not done what I ought to make him good.

4. If the humble man be put to compare his own Vertues with other mens Vertues, and his own Vices with other mens Vices, (which it is hard to bring him to) he will set Vertue against Vertue, and Vice against Vice so long, that if it be possible by any means to bring it to pass, the Scales of Vertues shall ascend, and that of Vices descend on his own side. And thus will he argue for his Brother against himself. I excel him it may be in one thing, but for ought I know he excelleth me in many. I may possibly be free from some sins whereof he is guilty, but it is not unlikely he is free from many more that I find my self guilty of. If I be more sober, yet may he be more Charitable and liberal, and I by my sobriety do good to my self, but he by his liberality doth good to many. I may be less prodigal, but he is less covetous; I may be less careful for the World, but he is more serviceable to the World. I may pray oftener and longer, but he prayeth more heartily. I may be more zealous, but he is less censorious. I may be more chaste, but he may be more peaceable; I may be more active, but he may be more meek and humble; I may be more wise, but still he is the better man.

5. If he can none of these ways give his Neighbour the advantage of himself, yet hath he not done, nor can he have done, till if possible, he do it. What, saith he, tho I see little good in him, may there not be much that I cannot see? He talketh not so much of Religion as I do, it is his modesty, he is afraid of Hypocrisy, he is afraid it may become too vile by being made a common talk His Humility is too great to let him shew himself too openly; he is afraid to deceive the World into too good an opinion of him, p. 107or give occasion to any man to over-value him, or lest by admiring his vertues they should be tempted to imitate his vices. I dare not judge him as bad as he seems, except I could see as far into his heart, as I can into his outward behaviour. Tho this be bad enough, yet there may be some spark of Grace within, that lying yet raked up in corruption, and by an easiness of nature to comply with the customs of men, and an immoderate bashfulness to resist the temptations of company, or a timorousness of nature to venture on the cross, and the like hinderances; or for want of good means and helps, is kept from acting and warming the Soul with true Devotion and Piety; yet it may in due time get life and strength and shew it self. And as I see not what good there is within him, so neither do I see half that evil that is within my self, the heart is deceitful above all things, who can know it? Yea every man is apt to be too favourable to himself, and too severe a censurer of others, and it is safest for me to judge my self, and leave others to stand or fall to their own Master. There is nothing I have more cause to fear then a spiritual Pride, Publicanes and Sinners are justified sooner than a proud Pharisee that despiseth and croweth over them. Humility stands more in the way of the sinner then of the conceited Iusticiary. It will be seen at the last day who is best, he or I. Now 'tis enough that God knows it, who will then judge righteously. Be he better, be he worse, I am content he should take place of me in my own esteem. It is my duty to set Strangers above me in mine own house. I may lose something on earth by my Humility, but Pride will certainly keep me out of Heaven. I may safely esteem others better then my self, till I can know both them and my self better then yet I do.

p. 108Thus will Humility teach us to strive who shall give place to the other, and if the humble man can really think others better then himself, he will; and if he cannot, yet he will do all that he can towards it, and that will, I suppose, satisfie the Apostles Exhortation, and will effect what is desired. If we be impartial in judging our selves, and not forward to censure others; if we be not more busie in casting out the Mote that is in our Brothers Eye, than the Beam that is in our own Eye, but more forward every man to reform himself then to find faults in others; we shall practise according to the Rule here given.

Having thus far seen how the duty is practicable, we may easily perceive how happy the Church would be were it duly practised. And indeed, although a truely humble Christian will hardly satisfie himself in doing less then all that hath been said; and tho it may be, nothing less then all this will serve to denominate a man truely humble; yet were something less then this well practised among us, we should soon taste the blessed fruits of such a practice. Suppose then that the Apostle by these words, Let each esteem other better then themselves, meant no more but thus. Either

1. That we should esteem, honour and love them better, whom we really think to be better. That we should not envy them, nor endeavour any way to lessen them in the esteem of men, nor strive to get above them, but let them enjoy without disturbance the respect and honour they deserve. What a happy change in the face of the World would even this make? Preferment would follow Merit and every thing would stand in its own place and order; there would be no justling for pre-eminence, nor any p. 109thing else but strength and beauty in the Building of God. Or suppose

2. That we should every one esteem our Superiors as our Superiors, and think them better only for this, that they are our Superiors. If this were all the Apostle meant, it would certainly very much avail to the Establishing of Peace and Unity. There would be no resisting, but an humble subjection for Conscience sake. And Humility would teach us either to rest in the Wisdom, or submit at least to the Authority of our Governors. The same grace that teacheth us to obey God both actively and passively, must teach us also to obey them that have the rule over us for the Lords sake, actively where we can, and passively only where we must needs: and tho we could not see in them the Image of God's Wisdom and Goodness, we would at least see and reverence the Image of his Power.

3. Or suppose the meaning were, that we should do all things with that quietness and humbleness, as if we had every one a better opinion of the other's wisdom and Piety than his own, as a very Learned and Pious Annotator paraphraseth the words, it is too obvious how this practice would conduce to Peace, to need any farther explication. Or suppose

4. That all were but this, that we should every one look upon others as our Superiors, thus far at least that we owe them a duty of Love, and this is a duty that every man oweth to every man. Nor will this debt of Love be paid by any less than humbly condescending to promote their good, especially the Eternal Good of their Souls by any the lowest and humblest services we can do them. Were this done indeed and were, your humble servant as much the p. 110Language of the heart, as of the Tongue and Pen, we should soon all write our selves Loving Friends too.

O that we could all be brought to be more in love with this most charming grace of Humility, not as it is in others only, but chiefly in our selves! How happy a thing would it be for the Church of Christ? Where Humility reigns in mens hearts, (and it reigns not where it commands not a chearful subjection to all our Governors) it is impossible there should be any strangers to love and peace, or that there should not be on all sides a mutual and delightful administring to one another's comfort and happiness. There could remain no Strife about any thing, but who should be most humble, and most forward to serve his Brethren in Love.

I shall now close this discourse with a short Exhortation only, willing to leave a more particular application of the truths delivered to every man's own Conscience. Men may possibly be content, or else compell'd, to hear those things from the Monitor in their own breasts, which they are too proud to hear with patience from another. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any Bowels of Mercies: If we are but so far Christians indeed, as to think any of these things worthy to be taken into serious consideration, let us fulfil the joy of all Saints & holy Angels, of the whole Church Militant and Triumphant, by our being like-minded, having the same love, being of one accord, of one mind. And that we may be so indeed, let us be perswaded by St. Peter, To be subject one to another, and be cloathed with Humility, 1 Pet. 5. 5. Let us once again think it the best fashion to wear that long difused Livery of a meek and p. 111lowly Saviour: by this will God own us to be of his Houshold, by this shall we be known to belong to the Court of the Great King of Kings. Nothing can render us so beautiful in his eyes as Humility. He giveth grace to the humble, Jam. 4. 6. With the lowly is wisdom, Prov. 11. 2. It is better to be of an humble spirit with the lowly, than to divide the spoyl with the Proud, Prov. 16. 19. It is the readiest way to that, which the proud man most aimeth at, but in his too much hast to it over-runneth: before Honour is Humility, Prov. 15. 33. Thorns and Snares are in the way of the froward, Prov. 22. 5. But God shall save the humble person, Job. 22. 9. He heareth his desire Prov. 10. 17. A mans pride shall bring him low, but honour shall uphold the humble in spirit, Prov. 29. 23. He that shall humble himself shall be exalted, Matt. 23. 12. For though the Lord be high yet hath he respect to the lowly, but the proud he knoweth a far off, Psal. 138, 6. What would we now have more to encourage us to the practice of this vertue? We have here the promises of Safety and exaltation, of riches and honour and life, Prov. 22. 4. Of respect from God, his presence with us, and his grace to uphold us, and after all, the Kingdom of Heaven assured to the Poor in Spirit.

How is it possible after all this, that a Gra…e so lovely in the eyes of God and man, should yet find such cold entertainment amongst us? O let us entertain it now at least; now I say, when it comes as it were a begging to our doors and beseecheth us for Christs sake to lodg it in our hearts: let us entertain it, if it be but on this account, that some by entertaining Strangers have entertained Angels unawares: if we be not afraid of Gods Company, let us now open the doors of our hearts to receive it. for God p. 112comes along with it: He will dwell with him that is of a contrite and humble spirit, Isai. 57. 15. Let us be no longer Self-condemned by commending in all men what we will not practise our selves.

Think but seriously what a World of Mischiefs we daily are haunted with, for want of this Grace. Heresies and Errors in the Faith, Scnisms and Contentions of all sorts, both in Church and State. Had we more humble Publicans and fewer proud Pharisees, our Prayers and our Persons would be more accepted of God. But whilest so many of us stand bragging and boasting of being godly or Orthodox, instead of confessing and deprecating our sins and errors; whilest there is so much pride, scorn and disdain every where, and so little humility, condescension, meekness and obedience any where; whilest some cry out, we are the only true Sons of the Church, and others, we are the only dear Children of God; whilest some are too proud to teach, and others think themselves too good to be taught; whilest some excommunicate themselves to gratifie their own proud humours, and some as ready to excommunicate others, tho they own their Authority, for not also humouring their pride, or espousing their private opinions; whilest men are calling out to one another, stand off, for we are holier than you; and many to their Governors, Why stand you there? You take too much upon you, seeing all the Lord's people are holy. Whilest men are continually calling for fire from Heaven upon one anothers heads, it is too sadly visible, that we have too little of the Gospel-Spirit amongst us.

And what is it we can hope to gain by this opposing and resisting one another, but that God should be provoked to resist… us all, for he resisteth the proud, Iam. 4. 6. And it is more than our pride will leave p. 113us any incouragement to hope for, if we be not made a Prey to those that will glory in our ruine.

Let us therefore all labour, instead of censuring and gain-saying one another, to close at least in this one grace of Humility, in the commendation whereof we are all unanimous. This will help to cover other mens failings from our eyes, and not only discover our own failings to our selves, but lay them open in penitent confession before God to be covered by the righteousness of Iesus Christ.

Instead of all the numerous Arguments and Motives which might (were it needful) be here made use of to perswade us, let it suffice to attend to that earnest exhortation given us by the Apostle. Col. 3. 12. &c. Put on therefore (as the Elect of God, holy and beloved (bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel [or, a complaint] against any: Even as Christ forgave you, so also do ye. And above all things put on Charity which is the bond of perfectness; and let the Peace of God rule in your hearts, to the which ye are also called in one body, and be ye thankful. Would we now be the Children of God, and beloved of him? then instead of Strife we must put on bowels of mercies, kindness, long-suffering, mutual forbearance and forgiveness. And instead of Vain-glory, we must put on humbleness of mind and meekness. Would we be perfect? We must put on Charity. Would we answer our Vocation or Calling to Christianity? We must be careful to keep in one body, and let the Peace of God rule in our hearts. Would we assure our selves of Gods blessing on us all as his Children? Let us not always stand complaining of what's wanting, or what it may be, our own peevishness only makes us think is wanting p. 114when it is not, but shew our selves heartily thankful for what by his blessing we have. And the God of Peace, that brought again from the dead our Lord Iesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make us perfect in every good work to do his Will, working in us that which is well-pleasing in his sight, through Iesus Christ, to whom be Glory for ever and ever.

Amen.