One Hundred Select Sermons, New Testament · Sermon 41
SERMON XLI.
Gal. 6.4.
But let every man prove his own work, and then ſhall be have rejoycing in himſelf alone, and not in another.
There are two grand evils and miſcarriages, which the generality of people in the world are ſubject to in point of Cenſure: The one is to paſs too hard and ſevere an interpretation upon others; and the other is to give too favourable and indulgent allowance to themſelves. And theſe two, as they do both of them for the moſt part go together, ſo they do both of them ſeem to proceed from one and the ſelfſame ground, and root, and occaſion of them, which is the want of a due Attention and Conſideration of men's own hearis, and of the actions which ſpring from them: Therefore are men commonly ſo apt to judg and condemn others with the higheſt aggravations that may be, becauſe they do not look upon themſelves as ſubject to the ſame paſſions and affections with other men: And therefore again it is that men are ſo apt to appland themſelves, and to think well of what is done by them, becauſe they do not conſider the defects and imperfections of their beſt performances.
Now for this cauſe the Apoſtle Paul in the courſe of this Scripture before us, applying himſelf indifferently to the cure of either of theſe distempers, does propound the ſame counſel, and preſcribe the ſame remedy for the removing and healing of them; and that is by putting every man upon the ſearch and examination of himſelf. This be does as to the firſt evil in the two former verſes of this Chapter, Brethren, if a man be overtaken in a fault, &c. And this be does as to the ſecond evil in the two next following verſes to them, He that thinks himſelf, &c. But let every man prove his own work, and then ſhall he have rejoycing in himſelf alone, and not in another. our busineſs at this preſent is with the latter of theſe two which I have mantioned, and that which I have now at this time read unto you, But let every man, &c.
IN the Text it ſelf there are two General Parts conſiderable: First, An Exhortation. And, Secondly, The Argument to inforce it. The Exhortation, that is in theſe words, Let every man prove his own work. The Argument for the inforcing of this Exhortation, that is in theſe, And then ſhall be have rejoycing in himſelf, &c.
We begin with the firſt viz. The Exhortation, Let every man prove his own work. Wherein again we have three branches more: Firſt, The object, his own work. Secondly, The Act converſant about this Object, Let him prove. Thirdly, The ſubject of this Act in reference to this object, Every man. The Emphaſis of the Text may be laid in either of theſe words; for ſurenſs we'l conſider it in all, where we ſhall follow the method of the original, though not the method of the Tranſlation.
And ſo (as we have here propounded it) ſpeak in the firſt place of the object, his own work, foreign, whiles the Apoſtle makes mention of his own work, which he deſires every man ſhould prove. Methinks he ſeems to intimate divers things in it, which are here (briefly) conſiderable of us. And (as I conceive) we have here a threefold Caution which is implicitly exhibited to us, Firſt, Againſt idleneſs or unfruitfulneſs. Secondly. Againſt arrogancy or affectation. Thirdly, Againſt curioſity or intermedling. This foreign in the Text, in carries a threefold Antitheſis, or oppoſition with it, to foreign, to foreign, to foreign.
Firſt, In this Expreſſion of his own work, there ſeems to be a Caution againſt idleneſs, and unfruitfulneſs of Converſation. Whiles the Spirit of God joyns theſe two together, every man, and his own work; he does intimate and imply thus much, That every man hath ſome work or other of his own which doth belong unto him; and ſo he hath foreign, it does exclude foreign; there's no man, whoever it be, that is ſent into the world to do nothing, but he has ſome task, and work, and imployment which does lye upon him; and that in his own particular perſon, which ſo lyes upon him, as upon no body elſe for him to free him, or to excuſe him from it; every man in the world muſt work, and every mans work muſt be his own which he pretends unto.
The contrary is that, which is too much to be obſerved in the lives of many people, who are very defective in this particular, as doing nothing whereby they may be ſerviceable either to God or Man; live out of all kind of callings and opportunities of doing good. There are many that ſometimes boaſt of their Relations, and of the good works which have been done by others, that have been allied unto them, or lived before them, but can ſhew no good which they have done themſelves; and there are others who do now and then aſſume the glory of other mens works to themſelves, who boaſt of other mens labours, and of things made ready to their hand, as the Apoſtle elſewhere expreſſes it, in 2 Cor. 10. 15, 16. Such as theſe do not prove, their own works, becauſe they do not prove their works to be their own, which they have ſtolen, or borrowed from others: That's the first intimation, as it is a Caution againſt idleneſs, or unfruitfulneſs.
The ſecond is as it is a Caution againſt arroganey or affectation; his own work, that is, that work, which of due and right does appertain unto him, and which he is interested in to perform. This is another thing which is intimated in this expreſſion: The preſumptuous undertaking of any thing which is out of our reach, and which we are not called to meddle withal; that is properly our own work which is within the compaſs of our own calling, and that ſtation, and place, and rank which God has ſet us in here in the world, which accordingly is to be proved by us, that it is ſo with us; that which is work in it ſelf, is not preſently work for every man, becauſe it is not his own; indeed there are ſome works, which are ſo the works of one man, as that they are the works of every man elſe, namely, the works of our general calling, Prayer, and reading, and hearing, and Communicating, and the like; the Duties of Piety and Religion. Theſe are all mens works, and they may claim an intereſt in them; they do belong to all ſorts of Chriſtians, of what rank and condition ſoever; but there are others which are more peculiar and appropriate, and ſo to be acknowledged by us, whether Magiſtrates, or Miniſters, or private Chriſtians; they have their works ſo proper to themſelves, as they are not to be incroached upon by others. Magiſtrates, they are to do their works, and Miniſters, they are to do theirs; and thoſe which are neither, they are not to take upon them trhe imployment of either, becauſe it pertain not unto them, as was now ſaid in a particular caſe to Vzziab. Whenever men do otherwiſe, they do then foreign, ſtretch themſelves beyond their meaſure, in 2 Cor. 10.14. And they do foreign, walk diſorderly, as the Apoſtle elſewhere expreſſes it, 2 theſ. 3.11. And there are many ſad evils and inconveniences are consequent upon it, as experience daily ſhews. And that's alſo the ſecond Intimation, as it is a Caution againſt arrogancy or affectation.
Thirdly, It is a Caution againſt curioſity, and intermedling with other mens affairs, foreign, it is oppoſite to foreign. Thus it likewiſe ſuits very well with the ſcope of the Text, as we may ſee by the words that follow, For every man ſhall bear his own burthen. Becauſe every man ſhall bear his own burthen; therefore let every man prove his own work, that is, eſpecially look to himſelf in a charitable and modeſt carriage and behaviour towards other men. This is not ſo to be taken, as if hereby we were abſolutely excluded from all regard and obſervation of our brethren, or others among whom we converſe; for that we are not, we are in other places of Scripture required to try the ſpirits, to prove all things, to mark thoſe that live amongſt us, &c. And more particularly thoſe who have the care and government of others committed unto them, they are to do it more eſpecially. Magiſtrates, and Miniſters, and Parents, and Maſters of Families, and the like, they are to prove the works of thoſe that do belong unto them; yea and all ſorts of Chriſtians, they are in their places to watch over one another, to exhort, rebuke, admoniſh, and counſel each other. Therefore this expreſſion here is not to be taken excluſively, but rather emphatically; or if in ſome ſenſe excluſively, yet not in the excluſion of all juſt and due examination of the actions of other men, but of a buſie and pragmatical ſearch and inquiry into them, whiles in the mean time we neglect our own, foreign, as the Apoſtle Peter phraſes it, 1 Pet. 4.15. The being a buſie-body in other mens matters, which hath no end of ediſication at all in it, nor is grounded upon any charitable affection, but does only proceed from curioſity, and ſuch-like diſtempers. This is that only which ſeems here to be forbidden, and prohibited in this Expreſſion.
There are many who are ſometimes very forward to ask and equire after others, who in the mean time are altogether ſtrangers at home, and in their own hearts, and that do but little reflect upon the actions which come from themſelves; and there are others that ſometimes take a pride and delight in the cenſuring of the works of other men: there's Libido & pruritus maledicendi, a certain luſt and itch of evil ſpeaking which is belonging to the works of the fleſh, and a part of them. Now this is that which the Apoſtle Paul does take care about, and provide againſt here in this place; he would have every man in ſe deſcendere, & ſecum habitare, to enter and retire into himſelf, and to dwell at home in his own ſoul, and to be acquainted with his own ways, and to do his own buſineſs: This is to prove his own work, which is the property of a good Chriſtian. And ſo much may be ſpoken of the firſt Particular in this firſt General; and that is the object, his own work.
The ſecond is the Act, which is converſant about this Object, Let him prove. When we ſpeak of proving, we muſt know that in the common acception of the word, it is taken three manner of ways: Firſt, In a way of Examination. Secondly, In a way of Application. Thirdly, In a way of Evidence, or Conviction; Probat, qui tentat; probat, qui approbat; probat qui docet argumentis. But here in the Text it is confined only to the two former; the word in the Greek is foreign, which is the ſame that is uſed by the Apoſtle in another place in reference to the Lords supper, 1 Cor. 11.28. Let a man examine himſelf, and let him prove his own work; they come both to one and the ſame effect; only in that place it is reſtrained to one work as the occaſion is, whereas here it is taken more at large; and ſo it ſeems to carry two things in it, which are underſtood by it, Firſt, As it is a word of Inquity or Examination, Let him prove, that is, let him try. Secondly, As it is a word of Allowance, or Approbation Let him prove, that is, approve either may be meant by it.
Firſt, It may be taken by way of Examination, or Exploration, Let every man prove his own work, that is, let every man try it; and ſo foreign is the ſame with foreign, or foreign. Thus it is in many other places of Scripture beſides, as 2 Cor. 8.8. 1 Theſ. 5.2. That I might prove the ſincerity of your love, that is, that I might try it, foreign, proving all things, &c. that is, examining, or trying them, foreign, Luk. 14.19. I have bought five yoke of Oxen, and I go to prove them, that is, to try them, and to inquire about them, foreign. Thus is both this word foreign in Greek, and alſo prove in our own language oftentimes taken in this acception for matter of Tryal and Examination: And ſo firſt of all here in the Text. We muſt do with our works, as Goldſmiths do with their Gold, who prove it for their better ſatisſaction. Now Goldſmiths, they prove their Gold two manner of ways: Firſt, They prove it by the touchſtone for the diſcerning of true from counterfeit; they prove it, that is, they try it. Secondly, They prove it by the fire, for the ſeparating and conſuming of the droſs; they prove it, i.e. they approve it. And the firſt of theſe is that which is conſiderable of us in this preſent verſe, in regard of our own performances. This is the duty of every Chriſtian, as to ſearch, and examine, and inquire into his own heart as concerning the general frame, and temper, and diſpoſition of it; ſo conſequently into all the works and actions which do come from him, whether they be ſuch as are warrantable or not; it is not a matter of indifferency to us, what things they be which we do; but we are to call our ſelves to an account about them, and to ſet up a Tribunal in our own conſciences, for the trying and judging of our ſelves: And that eſpecially upon theſe following Conſiderations.
Firſt, For our own innocency, and the better ordering of our own lives; where we do not prove, that is, try our works, we cannot diſpoſe of them, ſo as we ſhould do, but ſhall be apt ſtill to go on in a way of ſecurity and ſelf-pleaſing, whether we have cauſe to do ſo or no: Thoſe that never look in the glaſs, they do not ſee the ſpots in their faces; and ſo do not take any care for the wiping them off from them; and ſo thoſe that do not try their works, they do not ſo eaſily ſee their miſcarriages from whence they might be brought to reform them, and to do them away: This tryal is neceſſary to integrity and ſelf-reformation; and therefore we ſhall find the Prophet Jeremy ſo to ſet it, in Lam. 3.40. Let us ſearch and try our mays, and turn again unto the Lord. Self-examination is a very good ſtep to Copverſion; when we inquire how it is with us, we are likelieſt to be that which becomes us, and which we ought indeed for our own parts to be; I conſidered my ways, and turned my ſeet unto thy teſtimonies, ſays the Prophet David, Pſal. 1 19.59. Look as it is with thoſe which are travellers, when they never look after the way, or conſider whither they are going; they many times go a great way aſtray before they return and come into it again; even ſo is it with thoſe that are upon their journey to Heaven, &c.
Secondly, This tryal is alſo requiſite in order to our own comfort and ſatisfaction; it is good we ſhould prove our works, as that we may be humbled for our defects, ſo that we may be comforted from our good proceedings, and reap the fruit of our own doings, as the Scripture ſpeaks: For though the beſt things that come from us, they have corruption mingled with them; and ſo in that regard are matter rather of abaſement than any thing elſe: yet withal for the ſubſtance of them, they are the workings of God's Spirit upon us, and the evidence of his Graces in us, which therefore in the diſcerning of them, muſt be very grateful and comfortable to us, in the ſweet reliſhes and reflexious of conſciences; as rich men conſidering of their eſtates and worldly improvements. This is ſuch a ſpecial Conſideration for this inforcing of the preſent Duty, as that it ſeems to be the principal hinge upon which the Text it ſelf turns, as we ſhall ſee hereafter out of the following words, And the, &c.
Thirdly, In an holy Conformity to the Judgment of God himſelf, and his proceedings with us: Therefore let us prove our own works, becauſe we ſhall have one to prove them for us at another day; there's a time a-coming when every mans work ſhall be prov'd whether he will or no; namely, at the day of judgment, which is by a ſpecial Eminency in Scripture call'd the day of Diſcovery, or Revelation, Rom. 2.5. And again in another place it is ſaid, That every mans work ſhall be made manifeſt; for the day ſhall declare it, and the fire ſhall try every mans work of what ſort it is, 1 Cor. 3.13. God will try every mans work, and therefore it concerns every man to try it himſelf; and ſo much the rather, that that tryal may be with the greater comfort: Schollers that have well examined themſelves, they are ſo much the better fitted and qualified for their Maſters examination; and ſo it is here.
This therefore juſtly meets with the contrary practiſe of abundance of perſons; there are a great many of people in the world, which never take this ſo much into their thoughts, whether their works be good or bad, but let them paſs without any reward or conſideration at all. And (to give you ſome account of it) it does proceed from a threefold Principle in them; Firſt, From neglect and non-attendency. Secondly, From preſumption and ſelf-flattery. Thirdly, From conſciouſneſs and ſelf-ſuſpicion.
Firſt, The cauſe why many do no more prove their own works, it does proceed from ſimple neglect, and careleſneſs, and non-attendency in them: There's a ſpirit of Atheiſm which does poſſeſs the hearts of every man, whereby they think it not a buſineſs worth the while to take any view of their own lives; but as they do not much care to know what it is which is to be done by them, ſo in like manner, they do not care neither to know whether they have done it or not: As it was ſaid of Gallio, they care for none of theſe things.
Secondly, This want of ſelf-tryal, it does proceed in a great meaſure from preſumption and ſelf-applauſe. The moſt men that are in the world, they take it for granted, that their ſtate is good for Heaven; and that that which is done by them, is no other than that which it ſhould be; and therefore it is, that they do not prove their own works: There's no man goes about to try there where he is ſufficiently ſatisfied and perſwaded. Now this is that which moſt men are in regard of themſelves, through that preſumption, and ſelf-love, and ſelf-flattery which is in their hearts, &c.
Thirdly, This forbearance of inquiry and examination of mens own works and ways, it does proceed oftentimes from guilt, and conſciouſneſs, and ſelf-ſuſpicion. Bankrupts, or men of uncertain and ſuſpicious eſtates, they do not love to caſt up their accounts, for fear they ſhould find that in them which would be irkſome and diſpleaſing to them; and ſo it is with men of defiled conſciences, they are afraid to examine them, for fear they ſhould be troubleſome to them, and perplex them, and grate upon them: Therefore they are willingly ignorant both of what is to be done by them; as alſo of what is done otherwiſe than it ſhould be, leſt their conſciences ſhould either reſtrain them, or elſe diſquiet them.
Now for our ſelves, we ſhould be all effectually perſwaded to put in practiſe this preſent Exhortation of the Apoſtles here before us, Let every man prove his own work; there being danger in being ignorant of it; and becauſe ignorance (eſpecially affected) does not excuſe, but rather aggravate the guilt of thoſe perſons that are ſubject to it.
This tryal and diſcovery, it is made by divers and ſundry ways and means:
Firſt, By the Word, and the Will of God, as it is laid down in holy Scripture; To the Law, to the Teſtimony, &c. Thy word is a lamp unto my feet, and a light unto my path, &c. Pſal. 119.105.
Secondly, By the Principles of Godlineſs, and the ſcope and drift of Religion, and the work of the new creature in us. Thus Gal. 6.16. when in the verſe before he had made mention of the new creature, he preſently adds, As many as walk according to this rule, peace be upon them, &c.
Thirdly, The Principles of Chriſtian prudence and diſcretion: There's a regard to be had alſo to them, wiſdom dwells with providence, Prov. 8. 12. And ſo Grace, which is true ſpiritual wiſdom, it is to be accompanied with Chriſtian diſcretion. David, he was a man after God's own heart, but yet withal he had this Teſtimony given him by him that had experience of it, and had cauſe to know it; that he behaved himſelf wiſely in all his ways, and the Lord was with him, 1 Sam. 18. 14. He that handleth a matter wiſely, ſhall find good: and whoſo truſteth in the Lord, happy is he, ſays Solomon, Prov. 16.20.
Fourthly, We may alſo prove our works ſometimes by the frame, and temper, and diſpoſition of our own hearts, and the Spirit of God moving in us: We may know what we do, or have done by what we are, and the intercourſe which paſſes betwixt God and our own Souls. Theſe who are intimate friends, they know when they have diſpleaſed one another, by the mutual carriage and behaviour of each other; your Fathers countenance is not towards me, as at other times, ſays Jacob of Laban. And ſo here, when men ſhall find themſelves at any time dead-hearted, and averſe to that which is good, a liſtleſneſs and indiſpoſition upon them, and the Spirit of God abſenting and withdrawing of himſelf from them, it is much to be ſuſpected that all has not been right with them in ſome preparatory and antecedent carriage; but when 'tis otherwiſe, there's ſome hope of them, even as David reaſons of himſelf, Pſal. 66.28, 29. If I regard iniquity in my heart, the Lord will not hear my prayer: but verily God hath heard me, &c. On the other ſide, when he had ſinned againſt God, we knew how it was with him; he wanted the light of Gods countenance, the joy of his ſalvation, the freedom of his ſpirit, &c. as we may ſee in Pſal. 52, &c. And inſtead of theſe was exerciſed and afflicted with the broken bones, &c.
We know in matters of health, how a man that is obſervant of himſelf, he knows that he has diſordered himſelf ſome way or other; not only by reflecting upon the occaſion of the diſtemper it ſelf, but alſo by conſidering it in the effects and concomitants of it, when he takes not his reſt as formerly, has not his uſual ſtomach to his meat, nor does his work as he was wont to do; he hence concludes that all is not right with him in regard of his body and outward man, which is known by thoſe ſymptoms of it: even ſo is it alſo with a Chriſtian in this particular, in regard of his ſoul; he does not only prove his works by conſidering them in their own nature, but alſo by looking upon them in the reflexions and conſequents of them, and thoſe effects which they have had upon his ſpirit, which in caſe of any eminent miſcarriage (if he well obſerve it) will not be ſo as heretofore.
And ſo much may ſuffice to have ſpoken of this act of proving in the firſt acception of it, as it may taken by way of Tryal, and Diſcovery, and Exploration; Let every man prove his own work, that is, let every man examine what he does, or not does, whether it be good or bad, and ſuch as will be warranted and juſtified at another day, when all mens actions ſhall come to tryal.
But ſecondly, It may be further taken by way of allowance, or approbation, Let him prove, that is, let him approve. Thus the word foreign, which is here uſed in this preſent Text, is oftentimes taken in other places of Scripture; as 2 Cor. 16.3. Whomſoever ye ſhall approve by your letters, foreign. So 2 Cor. 13.5. Prove your own ſelves, foreign, &c. And ſo here now in this Text before us, Let every man prove his own work, foreign, as when in our ordinary courſe of ſpeech, we ſay, to prove a will, we mean to approve it. Now this (not excluding the former) ſeems to be the more proper and genuine meaning of the place, in order to that which follows, And then ſhall he have rejoycing, &c. Every one that trys his work has not from thence matter of rejoycing, but only ſuch an one as upon tryal does approve it, and give allowance unto it. And ſo is that place alſo to be underſtood, 1 Cor. 11.28. Let a man examine himſelf, and ſo let him eat of that bread, &c. What? barely examine? Is that all? no, but approve upon examination: and even ſo all here, Let every man prove his own work, that is, let every man ſo order it, that upon due tryal he may approve it.
Where yet again further (for the better underſtanding of this phraſe), This expreſſion, even in this ſenſe alſo, namely, by way of approbation, it is not to be taken only, nor ſo much in reference to judgment, but to practiſe; when the Apoſtle ſays, Let every man approve his own work, his meaning is not this, That he ſhould abſolutely think well of his work whatſoever it be, whether good or bad; for that many are forward enough unto of their own accord, whereby they do now and then judg unrighteous judgment; and beſides, it is not always in a mans power ſo to do: Heman cannot approve what he pleaſes; but the meaning of it is this, That he ſhould ſo manage and diſpoſe of his actions, as from whence he may have juſt cauſe and ground for the Approbation of them; ſo that probare here in the Text, it is as much as probatum facere; to prove, that is, to make approved: And ſo it is to be taken by a Metonymie of the effect for the cauſe; becauſe he that does any thing as he ſhould do, he does deſerve and receive approbation; therefore the doing of it in that manner, it is expreſſed by approbation.
This now (for the further illuſtration of this point unto us) is conſiderable in two particular Branches: Firſt, In reference to what. And ſecondly, in reference to whom we are to prove, or to make our works to be approved; we are to do it in the thing it ſelf, and we are to do it alſo in reference and order to ſuch and ſuch perſons.
Firſt, In reference to what, and for the thing it ſelf. Take it in three particulars more in which it is to be done by us; for the matter of it; for the manner of it; and for the principle.
Firſt, We muſt approve our work in regard of the matter of it, and the ſubstance of the action it ſelf. This is neceſſarily to be premiſed, as the very ground and foundation of all the reſt; that which is not a good work ſubstantially, it can never be made good by circumſtances, let them be the beſt that poſſibly can be: A man may mar a good work by bad circumſtances, but he can never mend a bad work by good; becauſe, Bonum oritur ex integris cauſis, malum ex quolibet defectu. It is a rule in Divinity; that which is good, muſt have all things concurring to make it good; but that which is evil may be ſo, but from ſome particular defect: As a man is not a compleat man, except he have all his parts; but he is a lame man, if he want but one limb. This is that then which we ſay, That that action which is materially evil, it cannot be warranted, or made good from any good which is concomitant with it, or adhering unto it: It is not the beſt end that any man can propound to himſelf, which will juſtifie his action where it is ſinful and unlawful in it ſelf. A man may not lye for God, as Job ſpeaks, Job. 13.7. Neither may we do evil, that good may come thereof, as the Apoſtle ſpeaks, Rom. 3.8. Indeed, there were ſome that both thought ſo, and ſaid ſo of the Apoſtle, that it was ſo with him, but they wronged him in ſo doing, as himſelf there declares it; as we be ſlanderouſly reported, and as ſome affirm that we ſay; no, the damnation of ſuch is juſt, which ſo argue, and reaſon, and conclude; and it's ſuch as will not hold water.
For this purpoſe we muſt know thus, namely, that there are ſome actions which are evil ſimply, and intrinſecally, and in their own nature; there are others which are ſo only conditionally, and in ſuch and ſuch caſes; but in their own nature, and out of thoſe caſes are indifferent, and neither good nor bad. The latter of theſe actions, according to the ſeveral conditions which may be upon them of circumſtances which they may be cloathed withal, may become good and warrantable; but the former of theſe, they cannot be warranted from any condition whatſoever; but being evil formally, are therefore ſo indiſpenſably: That's the firſt Explication; that work which is approved, it muſt be approved for the matter and ſubſtance of the action it ſelf.
Secondly, It muſt be alſo approved for the carriage and manner of performance: It is a good rule alſo of Nazianzene's to this purpoſe, foreign; that which is good, is not good, except it be well done; there's a peculiar Modification, which is proper to every action to be attended and obſerved by us, and without which it cannot be accepted, nor we in it. This is appliable to all the particular exerciſes and duties of Religion, Prayer, Reading, Hearing of the word, and ſuch as theſe; where it is not enough for us to do theſe things ſimply in themſelves (which yet are not to be omitted by us), but we muſt be careful to do them in ſuch a manner and faſhion as God does require.
Thirdly, We muſt approve our work alſo for the Principle and Spirit, from whence it does proceed and ariſe in us, Prov. 21.27. The ſacrifice of the wicked is an abomination to the Lord: how much more when he brings it with wickedneſs, or a wicked mind? A wicked mind makes a good action to be abominable, which is no further good than it has goodneſs for the Original of it. This ſame ſpring and principle of our actions, it hath a very great influence upon them for the Goodneſs and Approbation of them. And thus much of the firſt Head; namely, in reference to what we are to prove, or approve our work.
The ſecond is in reference to Action, and the perſons which are to be regarded by us. Now theſe are likewiſe of a threefold ſpecification: Firſt, To God. Secondly, To Man. Thirdly, To our ſelves.
Firſt, We muſt approve our work, that is, we muſt approve it to God, that he may like it, and be well-pleaſed with it. This is that which the Servants of God have been careful ſtill, eſpecially. to do, and it concerns them to do ſo; and that eſpecially upon theſe following Conſiderations: Firſt, As he is one of the moſt exact and accurate judgment, and beſt able to diſcern of our work what it is: In all approbations of mens ſelves for any thing which is done by them, they are commonly moſt careful to do it to ſuch perfons as have moſt skill in it, and are of greateſt worth and dignity in themſelves: The approbation of one perſon of quality, and that knows what belongs to a buſineſs, is more than an hundred applauſes from other men. Now this is the caſe betwixt God and us; he is a Great and Holy God, a God of Wiſdom and Knowledg, and that tryes every mans work of what nature and ſort it is; and therefore is there very good reaſon why we ſhould approve out ſelves chiefly to him.
Secondly, From our Relation to him, as our Maſter, and he that ſets us on work; Whom do ſervants that underſtand themſelves, or workmen, that know what they do, ſtudy chiefly to pleaſe in their work, but thoſe that imploy them? Now this again is the caſe with us here betwixt our ſelves and God; he is our Maſter that ſets us all our buſineſſes and imployments, whiles we live in the world, and therefore approve them to him.
Thirdly, As it is he that muſt recompence us, and give us our reward; he is not only our task-maſter, but our pay-maſter likewiſe; and there's a great matter in that. We ſee this to be natural and frequent in mens dealings with men, and one with another; that let others find fault with their work as much as they pleaſe, yet if he likes it, that is, to give them their wages, they do not care, nor weigh it a ruſh, but are well ſatisfied with it: and ſo it ſhould be with us in regard of our dealings with God: We ſhould be careful to walk worthy of the Lord to all well-pleaſing, &c. Col. 1.10. And then it is no matter what may happen unto us in other regards, but we may be ſatisfied and quieted in our ſelves.
This, as it concerns all kind of Chriſtians at large, ſo eſpecially thoſe who are Miniſters, and are Gods Servants in regard of their office and place which they ſuſtain. Alas! If we ſpeak of men, a man will quickly be here at a loſs what to do, and he has the hardeſt task that can be of all other men task'd; for one man approves one thing, and another man approves the quite contrary: ſo that he that obſerves this, he ſhall never ſin; and he that regards the clouds ſhall never reap, as the Preacher expreſſes it, Eccleſ. 11.4. Therefore it is the ſafeſt and ſureſt way to look chiefly to God, and to be ambitious of being accepted of Him; For he is not approved that commends himſelf, but whom the Lord commendeth, 2 Cor. 10.18.
But yet ſecondly, As Chriſtians muſt approve their work chiefly to God, ſo in its place to men alſo. Thus we have it in 2 Cor. 8.21. Providing things honeſt, not only in the ſight of the Lord, but in the ſight of men. This was the Apoſtle Pauls care in regard of his own practiſe, and he gives us a very good pattern and example for it in Act. 24.16. And herein do I exerciſe my ſelf to have always a conſcience void of offence towards God, and towards men. This muſt be likewiſe the care of all other Chriſtians beſides, to give no juſt ground or occaſion of offence to other men, from that which is done by them.
I ſay, to give no ground or juſt occaſion; for if we ſpeak of not-offending actually, that's not a thing within our own reach, becauſe it is not in any mans power to command another mans judgment and underſtanding; I cannot make any man directly to approve what is done by me, becauſe I cannot put reaſon, and light, and apprehenſion into him; but yet I may do it objectively and remotely in the action it ſelf, which accordingly is that which is to be regarded by all Chriſtians: There's no man ought to do any thing, but what may be, and ought to be approved of, and allowed of by all that obſerve is. This is that which lyes upon us, eſpecially in this particular; that if any one ſhall not approve of our actions, it may be their fault, and not ours; not ours as doing any thing which we have no ground or warrant for, but rather theirs, as not fully apprehending our ground and warrant for it; and ſo as returning upon them rather than on our ſelves.
In actions which are diſputable and queſtionable betwixt one Chriſtian and another, there are theſe Rules which are (briefly) to be obſerved and regarded by them. Firſt, That thoſe that are ſtrong, do bear with the infirmities of the weak, and not to pleaſe themſelves, Rom. 15.1. Chriſtians ought not too rigorouſly to faſten their own ſenſe and opinion upon others, but rather to ſtay till God himſelf ſhall be pleaſed to reveal it unto them, Philip. 3.15.
Secondly, Every one ought to be ready to give an account of his own practiſe; it is a proud and ſurly humor in any to do things only becauſe they will do them, and never care to give any ſatisfaction to thoſe that modeſtly require it of them, which in Chriſtianity they are bound to do; as we are to be ready to give a reaſon of our hope, ſo alſo of our performance. We ſee how careful of this the People of God have ſtill been in Scripture: The Reubenites and Gadites, and the half tribe of Manaſſes to ſatisfie the other Tribes of Iſrael in that which was done by them, Joſh. 22.21. The Apoſtles, and Elders, and Brethren, to give an account to the reſt of the Churches about Circumciſion, and other matters in Controverſie, Act. 15.23. The Apoſtle Peter to approve himſelf to thoſe of the Circumciſion, concerning his eating with the Gentiles, Act. 11.4. Thus it has ſtill been the endeavour of thoſe who have been better affected than others; not only to do that which they have conceived to be lawful in it ſelf, but likewiſe (upon occaſion) to evidence and demonſtrate their doing of it.
Thirdly, Where Chriſtians are forced to diſſent from the reſt of their Brethren, they are bound very much to be affected with it, and to lay it to heart, though they do no more than they may do; yet to be tenderly ſenſible of the occaſion God does mutually humble his Servants in his Providences towards them, whiles he ſuffers them to divide from each other in ſuch particulars; and it concerns each of them to improve it, and to learn ſomewhat by it.
And ſo as for thoſe who are good, ſo for thoſe which are evil likewiſe; we are to approve our work to them alſo, at leaſt in the Negative, that they may have nothing to ſay againſt it; and where we have not the teſtimony of their mouths, we may have at leaſt of their conſciences. Thus 1 Pet. 2.15. For ſo is the will of God, that with well-doing ye may put to ſilence the ignorance of fooliſh men. And again, chap. 3. ver. 16. Having a good conſcience, that whereas they ſpeak evil of you, as of evil-doers, they may be aſhamed that falſly accuſe your good converſation in Chrift.
Whiles it is ſaid, that we muſt approve our work to men; we muſt take it with a double limitation for the right underſtanding of it: Firſt That it be to mens Beaſons, not to their Humours. Secondly, That it be to mens graces, not to their luſts.
Firſt, I ſay to mens reaſons, not to their humours. Reaſon is a ſpecial light which God has ſet up in the ſoul of man for the guiding and governing of it, and ſo far forth as it is appliable to Religion, it is to be obſerved from us; and the deviation from it is humour, conſiderable in ſundry particulars.
Firſt, Envy. There's no approving of a mans work to that which will be ſure to take from it as much as it can: He that thinks much of that which any man has, will never think well of that which any man does; nor 'tis no great matter whether he does or no. Envy, it commonly diminiſhes from anothers excellency, as it inlarges anothers infirmity; where it ſpies any weakneſſes, it makes them more; where any graces, it makes them leſs, or rather none at all; and in that regard an incompetent judg of any work, that is, to be approved unto it.
Secondly, Prejudice, and ſetled diſaffection to any mans perſon. This is as ill a Judg as the Other; where men have once taken up a reſolution to diſlike whatever ſuch a man does, it is an endleſs and fruitleſs labour to go about to approve his work unto them, which be it as good as poſſibly can be, will be ſure always to undergo ſome cenſure and miſconſtruction.
Thirdly, Peculiar intereſts, and ſelf love. Thoſe that do foreign, as we uſe to ſpeak, that do addict themſelves abſolutely and indefinitely to ſuch a particular way, they will be ſure to approve of nothing, but in order and reference to that way, and ſo far forth as may conſiſt with it, eſpecially where they have any beneſit or advantage coming to them by it. In theſe and ſuchlike caſes and circumſtances there's no approving of mens works to others, which muſt be to their reaſons, not to their humours.
Secondly, To their Graces, not to their Corruptions, or luſts; for evil men, we are to approve our ſelves to them, ſo far forth as they have any reliques and remainders of common Goodneſs and Morality in them, not to their vile and inordinate affections; and for good men, we are to approve our ſelves to the Principles of Goodneſs in them, and ſo far forth as ſo conſidered, and ſo alone; where they depart from theſe, we are to be ſhy of ſatisfying of them. Thus taking both together as we ſhould do, we ſhould approve our works to all men indefinitely, and commend our ſelves to every mans conſcience in the ſight of God, as the Apoſtle ſpeaks, 2 Cor. 4.2
And further, We ſhould be careful ſo to order and handle the buſineſs, that we may be approved more and more. This is the property and peculiar diſpoſition of a godly perſon: As for worldly men, their actions are oftentimes pretty fair and plauſible at top, or at the firſt view of them; but if ye do but a little examine them, and prove them, and inquire into them, ye ſhall find a great deal of naughtineſs and rottenneſs in them: But now on the other ſide, 2 good Chriſtian, the further ye ſearch him, the better ye like him; and though his actions, perhaps ſome of them may not be ſo clear in the firſt apprehenſion, yet upon better conſideration they do appear indeed to be that which they are, and have abundance of ſatisfaction in them: As even the works of Gods own Providence, they are not ſo clear and obvious at firſt, though in concluſion there's no exception againſt them. What I do, thou knoweſt not now; but thon ſhalt know bereaſter, as our Saviour ſpake to Peter. And that's the ſecond ſort of perſons, whom we ate to approve our works unto, namely, to men.
The third and laſt is to our ſelves, Let every man prove his own work, that is, let every man do that which is approvable to his own mind. This (for the right underſtanding of it) may admit of a various explication, with which we are to take it.
Firft, Senſu poſitivo. Every man muſt approve his own work, that is every one muſt be very well ſatisfied in his own mind, and judgment, and conſcience as to that which is done by him; Becauſo (as the Apoſtle elſewhere tells us) whatſoever is not of faith, is ſin, Rom. 14.23. Therefore every man muſt be fully perſwaded in his own mind: in the 5th verſe of the ſame Chapter; it is not lawful for any man to do any thing with a doubting conſcience, and not clear in him.
Secondly, Senſu Negativo. Let every man approve his own work; it does imply not only to do nothing beſides conſcience, but like wiſe eſpecially to do nothing againſt it: as not there where we doubt, ſo eſpecially not there neither, where we are perſwaded and convinced of the contrary, though the thing ſhould be right which is done, yet ſuch an one ſins in doing of it.
Every man muſt approve his own work in his own conſcience; it is not what others may judg lawful, let their conditions and qualifications be what they will be; but every one muſt be approved to himſelf, that he may have rejoycing in himſelf; he muſt have approbation in himſelf, as an happy means and occaſion of that rejoycing, as follows aftewrards in the Text.
Thirdly, Let every man approve his own work; it is to be taken both Antecedently, and conſequently; Antecedently, before he undertakes it, and ventues upon it; and conſequently after that he hath done it, and ſet himſelf to it; we ſhould labor upon warrantable Conſiderations to allow our actions in our own breaſt.
Laſtly, Not only comparatively, but abſolutely; not only by comparing himſelf with others that are faulty and full of defects, but by conſidering himſelf abſtractly in himſelf, and in reference to the rule. And this ſenſe ſeems again to be aimed at in that other part of the Text that follows, And then ſhall be have rejoycing in himſelf alone, and not in another. There are many that all their comfort and rejoycing which they have to ſhew for themſelves is ſtill in reference to other men; as the phariſee in the Goſpel, that they are not ſo bad as ſuch and ſuch; but this will not ſerve the turn at another day; no, but what are they within their own compaſs? And ſo we have the ſecond Particular conſiderable in this firſt General, viz. The act, to prove, or approve.
The third and laſt is the ſubject of this Act, in reference to its object, foreign, every man. This, it is to be taken both indefinitely, and like wiſe di stinctly Firſt, Indefinitely, without any exception, or exemption. This duty of proving our own work in either ſenſe, which I have given of it, as to diſcovery or approbation, it does not lye only upon ſome particular perſons, but does indiffercutly reſpect all. Firſt, Becauſe every one is ſubject to iniſcarriage. And ſecondly, Becauſe every one is lyable to account.
Firſt, Every one is ſubject to miſcarriage; there's no man but may be miſtaken, and therefore every one had need to try his work, and to ſee whether he be not ſo or no; there's not the beſt men that are, but they may err, and do that which they ſhould not, where God deſerts them, and leaves them to themſelves; and if ſuch, then others more eſpecially.
Secondly, Every man is lyable to account; if they were not, they might then be excuſed: but it is thus with them, We muſt all apear, &c. 2 Cor. 5.10. And every one of us muſt give an account of himſelf to God, Rom. 14.12. Thus every one indefinitely.
And ſo again every one diſtinctly. Men may not ſhuffle off the buſineſs in the croud, and think to carry it with the ſtream of the multitude, as if that which were done by moſt, were a ſufficient warrant for any mans actions; but there muſt be a particular view taken of one's ſelf; and that's the third particular, viz. the ſubject. And ſo I have done with the firſt General Part of the Text, which is the Exhortation it ſelf, in theſe words, Let every man prove his own work, &c.
The ſecond is the Argument to inforce it in theſe, And then ſhall be have rejoycing in himſelf alone, and not in another. Wherein again two Particulars more: Firſt, The conſequent, affection it ſelf, And then he ſhall hae rejoycing. Secondly, The ſubject or Original of this affection, which is laid down two manner of ways: Firſt, Emphatically, and in the Affirmative, In himſelf alone. Secondly, Excluſively, and in the Negative, And not in another. Each of which have a particular dependance upon the foregoing part of the Text, in each of the branches, Let a man prove his work, and ſo he ſhall have rejoycing; and let him prove his own work, and ſo he ſhall have rejoycing in himſelf: There's a dependance and a connexion of each.
Firſt, For the affection it ſelf, it is here expreſt to be rejoycing, or as the word properly ſignifies glorying, foreign, which is a rejoycing with ſome inlargement; every man has ſo far cauſe of rejoycing, as he does that which is approvable, and only ſo; that work which a man cannot juſtifie and make good in his own conſcience, it is not matter of glory, but of ſhame; nor of rejoycing, but of humiliation, even there where it is followed and accompanied with never ſo many outward advantages and accomodations, ſuch rejoycing is in a thing of naught; their glorying is not good, that do glory, and rejoyce in ſuch conditions, no, ſays the Apoſtle, and that excluſively, Thus this is our rejoycing, even the teſtimony of a good conſcience, &c. There are three things which are conſiderable in this Connexion in the Text, I'le but name them to you. Firſt Every man has rejoycing from his work, not from his ſucceſs. Secondly, A man has rejoycing from his own work, not from anothers. And thirdly, A man has rejoycing from the goodneſs of his work, not any thing elſe, as it is approved, and in no other Conſideration: and this for the affection it ſelf.
The ſecond is the ſubject or Original of this affection, in whom it is, or from whence it does ariſe. Firſt, Himſelf alone, for the Affirmative. And ſecondly, Not another, for the Negative.
Firſt, For the Affirmative, Himſelf alone, foreign. This is that which is uſed as an argument to perſwade men to the proving or making good of their own works, that they ſhall then have rejoycing in themſelves. Where there is ſomewhat which is implied in General. And again, ſomewhat which is expreſtin particular, that which is imply'd is this, that ſelf rejoycing is the beſt rejoycing of all; for a man to have peace, and comfort, and ſatisfaction in his own heart, is more than all the rejoycing or glorying which he can have poſſibly from other men that which is expreſt is this, That he that is careful (as has been ſhewn) to prove his own work, he ſhall conſequently have this rejoycing in him.
Firſt, (I ſay) ſelf-rejoycing is the beſt rejoycing of all; for a mans comfort to lye in his own breaſt, is more than all the world elſe beſide.
Firſt, it is more intimate and immediate; it is bonum approximatum; bonum conjunctium is to be perfer'd before bonum ſeparatum; and ſo here,
Secondly, It is more abſolute and independent; it is the diſparagement which the Philoſopher puts upon honor, that it is magis in honorante quam in honorato.
Thirdly, It is more conſtant and laſting; he that rejoyces in himſelf, he carries always his Cordials about him, as I may ſo expreſs it; he that comforts, is always at hand. This for that which is here ſuppoſed and implied in this Expreſſion.
Secondly, For that which is expreſt; he that proves his own work, he ſhall have this rejoycing with him; he ſhall rejoyce in himſelf. Now this it my admit of double Interpretation, either by making himſelf the object of this rejoycing foreign, i. e. foreign, or elſe by making himſelf the (hiſubject) of is, foreign, i. e. foreign.
Firſt, Take it objectively; He that proves his own work, he ſhall have ſomewhat in him as a true occaſion of rejoycing to him; A good man ſhall be ſatisfied of himſelf, M…gnalou, as Solomon tells us, in Prov. 14.14. This is that which another man has not, as we may ſee in the verſe before the Text, He that thinks himſelf to be ſomething, when he is nothing, he deceives himſelf: He that does ſuch work as he cannot prove or make good, he may vainly pleaſe himſelf in ſome fancy and imagination of his own, but truly rejoyce that he can not do; himſelf does not afford matter or occaſion of rejoycing to himſelf as the other does: That's the firſt.
Secondly, We may take it ſubjectively; He ſhall rejoyce in himſelf, that is, he ſhall apprehend, and conceive that jo… indeed, whereof in himſelf there is matter and occiſion adminiſtred. There's many that have ground of rejoycing, who yet have not always rejoycing it ſelf, becauſe they do not always attend, or give heed unto it. But now he that Proves his own work he does ſo; he takes notice of the occaſion, and therefore ſhall be accommodated with the affection which is conſequent thereunto And ſo much of the Modification of the ſubject, conſidered emphatically and affirmatively, in himſelf.
The ſecond is excluſive, and in the Negative; him ſelf alone, and not in another. Where two things brieſly to be done by us, and ſo I conclude. Firſt, To ſhew in what, ſenſe this does not hold good. And ſecondly, To ſhew in what it does.
For the former, in what it does not. Take it thus: Firſt, That hereby is not ſet as an foreign, or pleaſing of a mans ſelf in a mans own ways or concerns, without any regard at all to the judgment or eſtimation of other men; that's not the meaning of it. A good Chriſtian, though he has comfort in himſelf, and in this own conſcience eſpecially, yet it is a great ſatisfaction to him to have the comprobation of other perſons, eſpecially that have their ſenſes exerciſed to diſcern of things that differ, as the Apoſtle ſpeaks, becauſe two ſee more than one; and God does uſually treaſure up to Chiriſtians that counſel which is fit for them in one anothers minds and mouths.
Secondly, The meaning of it is not this neither, as if a Chriſtian did no good to others, but only to himſelf; or as if no other were ſatisfied and delighted with the good that is in him, or from him; for the Father of the righteous ſhall rejoyce, as well as himſelf, as Solomon tells us, My heart ſhall rejoyce, even mine.
Nor Thirdly, Is the meaning this neither; as if a godly man did keep his Comfort to himſelf in his own heart, and did not upon occaſion now and then impart it to others; for that likewiſe he does, in neither of theſe ſenſes, or the like is this expreſſion to be taken here by us, as we have now propounded.
But when it is ſaid. He ſhall have rejoycing in himſelf, and not in another: the meaning of it is briefly this, Firſt, That he ſhall not have rejoycing only in another, as affording all the matter, and ground, and occaſion of joy unto him: The comfort of a good Chriſtian does not only lye in the opinion and eſteem which others have of him, but it is founded in ſomewhat in himſelf, which does juſtifie and make good that eſteem, and that does lay ground and foundation for it; it is a ſad and pitiful thing for a mans rejoycing to lye thus in another.
Secondly, When it is ſaid his rejoycing is in himſelf alone, and not in another; the meaning of it is this, That his rejoycing is not dependent upon the minds of other men, ſo that they when they pleaſe might rob him, or deprive him of it: The world, as it does not give this rejoycing, ſo neither can it take it away; it may blaſt a mans credit, out it cannot diſturb his conſcience; and it may …ake away his reputation, but it cannot take away his comfort; your heart in this ſenſe ſhall rejoyce, and your joy no man taketh away from you.
Thirdly, When it is ſaid he ſhall rejoyce in himſelf alone and not in another; hereby is noted the ſecrecy, and privacy, and retiredneſs of that comfort which is in him: A ſtranger does not meddle with this joy; that comfort which ariſes from integrity, it is ſuch as every one does not behold or take notice of in the world: The hidden Manna, and the ſecret whiſper, and the joy that no man knows but he that receives it. This is that which is conſequent to thoſe works which are good and approved, and to the trying and approving of them. The joy of an Hypocriſe, as it is momentany, ſo it is blazing, and making of a noiſe, like the crackling and flaming of thorns under a pot, as the Preacher expreſſes it; but the joy and comfort of a good Chriſtian, is more private and retired, and within the walls of his own breaſt, which is as a brazen wall unto him, Hic murus aheneus eſto, nil conſcire ſtbi, &c. The Apoſtle Paul tells us of ſome that glory in appearance, and not in heart, 2 Cor. 5.13. This is the condition of men of the world, but God's Children are otherwiſe gualified and affected, as is here ſigified unto us: ſo much for that.
And ſo I have done likewiſe with the ſecond General Part of the Text, which is the Argument to inforce the Explication and Duty propounded, and ſo with the whole Text it ſelf in the words which I have now read unto you, But let every man prove his own work, and then ſhall he have rejoycing in himſelf alone, and not in another.