The Carnality of Religious Contention, Sermon 2

The Carnality of Religious Contention · Sermon 2

p. 38SERMON II.

Gal. V. xvi.

This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

I Have begun to shew you by what Indications much Carnality may appear, and show it self in and about Spiritual matters. As, (for instance) in the controverting, yea, even in the defending the Truths of the Gospel, and intend now to proceed. You have heard

It does so, 1. When Christians, who are very far agreed in the most important things, make little of the things wherein they are agreed, tho' never so great; in comparison of the much less things wherein they differ, As all serious p. 39Christians must be understood to agree in far greater things than it is possible for them to differ in. I lately mentioned to you sundry great Agreements that I cannot doubt to be very common with serious and intelligent Christians; which I shall not now stay to repeat, but add,

2. Such Carnality shows it's self, when there is too much aptness to lay greater stress than is needful upon some unscriptural Words in delivering Scripture-doctrine. Here we may take Carnality as the Apostle doth, 1 Cor. 3. 3. While there are divisions among you, are you not carnal, and walk (or act) as Men? There is more of the Man in it than of the Christian. When we can make a shift to divide about a Word, and that (in the present Use of it) devised only by Man. When Words that are meerly of Humane Stamp, and used in no such Sence, or to no such purpose in Scripture; however they may be significant, yet too great a stress and weight is laid upon them, either by too stiffly adhering to them on the one hand, or too vehemently decrying them p. 40on the other hand; while (perhaps, and it is a certain and a known case) the meaning may be the same on both sides, and would be so, or would appear to be so, if such and such Words were waved, and others more understood, were chosen and used in the room of them. It's true, we are not to think (and no Man of Sense can) that we are obliged never to use other Words in such matters, but such as the Translators of the Bible have hit on in their Version of it, as if that must consecrate those Words, and leave all other under a Profane Character: But if it appear that any Word of a doubtful signification, is misunderstood by many, creates offence, and through some fixed, immovable Prejudice, or Prepossession that some other Notion of it hath obtained in the minds of many, it will always be otherwise understood by them than we intend, let it rather go for a Nehushtan, than that the Peace of the Church should be broken, and Men's minds be disturbed and disquieted by it. This is the Case, when any such Words that might be arbitrarily p. 41used or laid aside, are made so necessary, or so destructive, as if all Religion were saved or lost by them. When one so cries up such a Word, as if he would say, The Heavens must fall if I have not my Word. And another decries it as much, as if he said, They must fall if it be admitted, or if I have not mine. Sure there must be in this Case that forbidden foreign, of which the Apostle speaks in that 1 Tim. 6. 4. which they are usually most apt to be guilty of, that are also guilty of what is put in Conjunction therewith, perverse disputings of men of corrupt minds; with these falls in this strife of words: Whether that be to be understood objectively, or instrumentally, Strife about words, or wordy strifes, I shall not here determine. But that whole Context is worth our considering, ver. 3, 4, 5. If any man teach otherwise, do foreign, teach other, or alien things, or after another or alien manner, and consent not to the words of our Lord Jesus Christ, and the Doctrine which is according to Godliness: 4. He is proud, knowing nothing, but doting about Questions, p. 42and strife of Words, whereof cometh Envy, Strife, Railings, Evil Surmisings: 5. Perverse Disputings of men of corrupt Minds, and destitute of the Truth, supposing that Gain is Godliness; from such withdraw thy self.

And therewith agrees what we find also mentioned, with the Charge of avoiding them, 2 Tim. 2. 23. Foolish and unlearned Questions that gender strifes. Some may fancy they make themselves considerable for Learning by such Altercations: But the Apostle slurrs that Conceit, calling them unlearned. So I remember**De Brev. Vitâ. Seneca says of the Greeks, (calling it their Disease) that they made much ado with certain idle Questions, (as, How many Rowers belong'd to the Vessel that carry'd Ulysses? and such like, that he there mentions) whereby (says he) they did not appear more learned, but only more troublesom.

3. When we consider with too little Indulgence one anothers mistakes and misapplications, in the use even of Scripture words, placing them as some may do, upon things to which they do not properly p. 43belong, when yet they agree about the things themselves. There are Words in the Scripture-revelation, that it may be the one or the other of disagreeing Persons may apply to one thing, when the other (perhaps truly) thinks they belong more properly to another. There is an Inconvenience in this, the Case is much; as if one should have an Idea of all the Streets of London in his Mind as they lie, but he mistakes the Names, and transposes them: As for Instance, calls Cheap side Cornhill, or Cornhill Cheap-side: He does not speak so intelligibly to another, but at the same time may have the same Idea in his Mind of London that another has. And this however, when it occurs in Religious Disceptations, ought to be considered (though there be an Inconvenience in it) with Indulgence, as knowing we are all liable to mistakes in greater matters. And as it is possible there may be somewhat of Carnality, some Perverseness, some Cloud arising from infirm Flesh that darkens the Mind, and occasions it so to mistake; so 'tis much greater, not to be able to p. 44bear in another such a mistake.

4. When there is an agreement about the main and principal things that the Scripture-Revelation contains and carries in it; but there is not that agreement about their mutual respects and references unto one another. This is a matter indeed of greater Importance; there can be no true Scheme given of Gospel-Truths and Doctrines, if such their references and respects to one another be not rightly understood: But an entire true Scheme of Christian Doctrines will not enter into all minds; and for the most part they are particular Passages, or particular Truths, that strike Hearts, and that God makes use of to do Souls good by. And if so entire a Scheme will not enter into the minds of many, whether through their Darkness or Ignorance, or whether through any thing of Prejudice, that was as it were forelaid in their Minds; nothing remains but to be patient of it, and to do them what good we can, even upon their own Terms, and in the way wherein they are capable of it. There was such an Obstruction in Minds among these Corinthians, p. 45even upon this very account of their Carnality, as we we see in that 3d. of the 1st. Epistle, That the Apostle tells them, I could not speak to you as Spiritual, (it must be understood comparatively) but as unto Carnal; and therefore as a wise Instructer, thought it needful to keep back, to with-hold some things from them that he reckoned might be Meat to them, solid Meat, strong Meat, because they had been hitherto unable to bear it, nor were yet able. It is in that case needful rather somewhat to foreign, to with-hold some things, or suspend, than by a continued and too urgent Inculcation to frustrate ones own design; and while we would have all enter into less capable Minds, to have nothing enter. It may sometimes be, that when too much is endeavoured at once to be born in upon them against an invincible Obstruction, we only engage them to fortifie the more strongly, and shut out all; and so we defeat our selves: They gain nothing, and our whole Design is frustrated and lost. In all our Applications to the Souls of Men, there must be patient p. 46waiting, and very gradual Endeavours used, without force and furious striving; yea, in our having to do with such as are yet the very Vassals and Captives of the Devil. So the Apostle speaks, 2 Tim. 2. 24. The Servant of the Lord should not strive, but be patient towards (even all) men, and wait (even in reference to them that are hitherto altogether impenitent) when God will give them repentance, that they may recover themselves out of the snare of the Devil, that are led Captive by him at his will. Much more are such Methods to be used towards them, who call on the Name of our Lord out of a pure Heart, as he speaks a little above in the same Context, ver. 23. And consider the Extent and Endearingness of this Character. 'Tis to be deplor'd that it extends not further: But so far as it doth extend, God forbid it should not have a most perswasive Efficacy and Power upon our Spirits, to make us follow Righteousness, Faith, Charity, Peace, even with all them that bear that Character, i. e. That call on the Lord with a pure Heart. Their Lord (as 'tis p. 47elsewhere) as well as ours; be they of what Party, or Denomination, soever.

5. Much of this Carnality appears about such matters, when we are overintent to mould and square Gospel-truths and Doctrines by humane measures and models, and too earnestly strive to make them correspond: That is, when we aim, beyond what things can admit, to stretch (or rather to shrink and contract) God's Transactions with Men, unto the Scheme and Model of our own abstract Notions and Definitions, or of meerly Humane, Civil or Political, Occonomies, Administrations and Transactions; such I mean as obtain among Men towards one another. And so labour to have the same measures take place throughout in reference to Divine things, as do in Humane. Whereby more than is needful, useful, (or indeed so much as possible to agree and quadrate) of Logick, Metaphysicks; and of Civil and other Law is introduc'd into Theology. Illustrations indeed may be taken thence, but not Strict Measures. It is impossible sometimes they p. 48should be so. Divers things are taken among Men in such Notions, as, in delivering the Doctrine of the Gospel cannot have a full and adequate place: They often will not exactly agree or correspond. As if in speaking of God's pardoning and justifying a Sinner, we should take our measures of Pardon and Justification strictly from what obtains amongst Men, we shall find a great difference and disagreement: For plain it is, that, according to Humane measures, the same Person cannot be both pardoned and justified. He that is pardoned cannot be justified, and he that is justified cannot be pardoned: But according to Divine and Gospel-measures both are truly said of the same Person: In the one case there is an Inconsistency, in the other a fair Agreement of the same things. He that is at an Humane Barr a justified Person, needs no Pardon, his Case admits of none: If he were justified, Pardon were absurdly talked of: And so if he were pardoned, that does plainly imply that he was not justified. It is quite otherwise if you bring these things to the Gospel, and God's dealing p. 49with Sinners. I cannot now spend time in shewing you distinctly how these things do lie, and are very capable of being accommodated in the Sinners case; some resemblance will appear, not an exact or entire Correspondency. The Instance however serves our present purpose, to shew that God's procedure and methods in his Dispensations towards men, will not in all things square with Humane measures.

Again, If we speak of the Doctrine of God's Covenant in Jesus Christ, we cannot take our measures from Humane Covenants that pass between Man and Man, especially one private Man and another: For there the Persons are under no Obligation before their mutual Consent. It is not so between God and Man, God's Covenants are Laws as well as Covenants; and so a Man is, before he consents, obliged to consent. Therefore here again it appears Gospel-Doctrines are not to be exactly measured by Humane Models. Nor should this be too earnestly endeavoured, we should not too much set our Minds upon it; 'tis to offer at a thing in it's own p. 50nature not practicable, and there is too much of Man in it.

6. When there is a discernable Proneness to oppose the great things of the Gospel to one another, and to exalt or magnifie one, above or against another. It is too plain this may more commonly come under Observation, than it doth under that reprehension which it deserves. For instance, those two great things that I mentioned at first, Justification and Sanctification, both very great things, of most apparent and confessed necessity to the Salvation and Blessedness of the Souls of Men: Justification, that a man's state may be good; Sanctification, that the temper of his Soul may become so. But is it not too common to magnify one of these above or against the other? To contend and dispute with great Fervour concerning the higher Value and Excellency, the Dignity or Precedency of this or that, and to which the Preference belongs; to be so much taken up about the one, as seldom to think of the other; and it may be not well to savour and relish the mention of it? Some are so taken p. 51up about the business of Justification, (that admirable vouchsafement of Grace to Sinners!) that they care not to hear of Sanctification; and so all their Religion is Foreign to them, or lies in somewhat without them, or in a meer relative thing, that alters not their Spirits. A strange Religion! that makes a man nothing the better man. Or notwithstanding which he is in the habitual frame of his Soul, as bad as ever, vain, terrene, worldly-minded, proud, passionate, wrathful, malicious, vindictive, false, deceitful, perhaps (for that is not worse than the rest) very impurely sensual. But (no Man can tell why, nor to be sure he himself) he takes himself to be a justified person: And perhaps his Imagination of it raises in him a sort of rapturous, unaccountable Joy, without ground or root, and which will not only wither, but turn (without a seasonable and merciful change) into endless horror, weeping, wailing, and gnashing of teeth! A fearful and most surprizing Issue and Disappointment of an high and unmisgiving Confidence, and expectation to p. 52be saved! With others, whose Temper, Circumstances or Temptations have less inclin'd them to rejoycing, their Religion is made up of tormenting Anxieties and Fears, and consists in the daily revolving of perpetual endless Doubts, whether they are justify'd or no; without any direct, formed design of being or doing good; by which they might in due time, come to have more truly comfortable apprehensions of the goodness of their state. They more care to be pardon'd for being bad, than to become good!

Again, on the other hand, there may be some so wholly taken up about what they are in themselves to be and do, and in the earnest, but too abstract, or less Evangelical (and therefore less fruitful) endeavour after higher pitches of Sanctity, without due reference to the Grace, Spirit, and Blood of a Redeemer, that they neglect, and look not afer their Justification, and acceptance with God in him; nor do relish and savour as they ought, the Doctrine of the Gospel herein. Do more incline to a Philosophical (and scarcely Christian) p. 53Christianity; forgetting Christ to be their Redeemer, their Lord, and Vital Head, and that they are (or ought to be) under his Conduct, and through his Mediation, daily tending to God and Blessedness.

But now upon the whole, when there appears an aptness or disposition to separate these two, Justification and Sanctification from one another, or either of them from abiding in Christ, or to oppose them to one another, or contend about the Priority of the one or the other (when no doubt they go together) and about the Preference or Excellency of the one above the other, which is the more considerable thing: Herein appears much Carnality of Mind, an unsound, injudicious distempered Spirit. And 'tis a like case, as if a Malefactor at the same time is under Sentence, by which he is condemned to die, and under a most dangerous Disease, that appears very probably mortal to him: He has a compassionate Prince, willing to save his Life, and he at once vouchsafes him his Pardon, and provides a very skilful and p. 54able Physician for the curing of his Disease: The wretched Creature hearing of this, falls a disputing which of these is the greater Favour, to have my Disease cured, or, to have my Crime pardoned; and in the heat of the Dispute he neglects both, looks after neither. This is indeed less supposeable, in the instanced case; but how great a Distemper doth it shew, that it should be so, in this, which is of so unexpressibly greater importance!

And now further it is agreed on all hands, that Faith in a Redeemer is necessary to Salvation, with those that are Adult, and capable of attending to the Gospel Revelation: But here, what Disputes are there raised? With what Fervor are they managed, concerning the place of it, or the kind of that necessity which this Faith is of, in order to the safe state of a Sinner? A like Case again, as if such a Condemned Malefactor is told of his Princes professed, gracious Intendments towards him, but he doubts the Sincerity of his Professions. He gives him all desirable Assurances, and tells him, Do p. 55but trust me, and all shall be well. But he presently falls a disputing, Yea, but how am I to consider this trust? (We suppose it only such a Trust as may be fitly enough placed upon a Man) Which way is it to contribute towards my Safety or Welfare? Is it to be an Instrument or a Condition? How absurd an Abuse were this of the Clemency of a Propitious Prince? If there were a publick Proclamation of Pardon to many Offenders at once concerned together, and they all agree only to disagree, to vie with one another their skill in criticizing upon the Words, or in disputing the Method, contending about the Order and Coherence of Parts, and make it their business not thankfully to accept, but cavil at, to tear and mangle and pluck in pieces the Proclamation, and defeat the kind Design and gracious Tender of their Prince? What Clemency would not this provoke to the highest Resentment and Indignation? And what now can be stranger, or more perverse, than that a Revelation from Heaven of so much good will to men, in the substance so p. 56plain, and that so directly concerns the Salvation of Souls, should be so torn and mangled? Consider'd for no purpose less than that for which it was vouchsafed, and that the very end it self should be in so great part eluded, that was so kindly designed in it? Tho' yet the Endeavour of salving Difficulties that occur, by earnest Prayer, diligent Study, and by amicable and placid Collation, among Brethren, or comparing of Sentiments, sincerely designed for a clearer understanding the Frame of the Gospel-truth, or how it may be with most advantage represented to Men for the promoting of the Common Salvation, can be liable to no just Reprehension, being managed with that Reverence that so Sacred things challenge, and with a due sense of our own Ignorance and Imperfection. That only which is blamable in this case, and whereof I reckon no Account can be given, or Defence made, is that when, for the substance, the Gospel propounds and lays before us so plain a way wherein men are to endeavour the saving of their Souls, as p. 57wherein the wayfaring man, tho' a Fool, needs not err, i. e. That there must be Repentance towards God, Faith in our Lord Jesus Christ, a renewed Heart, an Holy Life. One comes and pretends to shew that Order of these things one way, so as to compose a Scheme of them that is represented as most necessary to be observed and held to. No, saith another, I'll give you a righter Scheme of Salvation, another way, and mightily presses the Necessity of that, and the dangerous mistakes of the other: And thus they cover a plain way with Thorns and Briars, do not instruct, but perplex and distract whom they should direct, create Distinctions and Oppositions of Scheme to Scheme, not only without necessity, but almost without a difference, and yet insist with Vehemency, and lay Men's Salvation upon their understanding the matter so or so, when it is hoped thousands have been saved, that never heard of the one Scheme or the other, as they are distinguished and opposed to each other. Who can justify this? Again in the p. 587. Place: When any do with great Zeal contend for this or that Opinion or Notion, as very Sacred and highly Spiritual, (as they account) with no other Design, than that under that pretence they may indulge their own carnal Inclination with the greater liberty. It was the very Genius of this sort of men against whom this Epistle was meant, whether they were then called Gnosticks it matters not. The Name well agreed to them, and they were known by it afterwards. They were Men of much preten…e to Knowledge and sublime Notions, (as they counted them.) And herein lay their Religion; and under this pretence, they indulged themselves in all manner of Licentiousness. When any do take up with meer Notions, which they are zealous for, accounting them very highly Spiritual; and under pretext of these, they indulge the Carnality of their Hearts, if not of their Lives and Practices too: And their sine Notion, (as they account it) which they (more uncertainly) father upon the Spirit of Truth, must be substituted in the room of all that Love, p. 59Meekness, Humility, Heavenliness, Self-denial, which are the most certain and undoubted Fruits of this blessed Spirit: When under the Pretence of being Notional Men, and of knowing a great deal more than most others do, any neglect their own Spirits, and suffer Pride, Avarice, Ambition, Vindictiveness and Falsehood, to shelter themselves under the thin Cobweb of a few sinespun Notions; and they can now hereupon live at random, with more case to their own Minds, and they think, with better Reputation as to other Men.

Here is a glittering shew only of an aiery, imagin'd, pretended Spirituality, drawn over (but which doth not hide) corrupt, rotten, putrid Flesh. Have you never known such a case, when it might be said there goes a proud, ambitious M…n, a covetous Man, a false Man, a malicious Man; but he is a Man of rare and singular Notions, knows a great deal more than most others do; and this must atone for all his Crimes with God and Man, and both quiet his Conscience, and salve his Credit together! And who can p. 60doubt but this man must be very fond of his own Opinions, and zealously contend and dispute for them upon any occasion, (tho' he never so ineptly make it) when they are to do him so great Service, and to stand him in so much stead, i. e. to supply the room for him of all real Religion and Morality. And if he have happened upon such Notions as are really true, and revealed by God himself, by how much the more certainly Divine they be, so much the greater is the Wickedness, so basely to prostitute Sacred things, Truths that are the very Off-spring of Heaven, unto so vile purposes. It were Fault enough to make them serve different or other purposes than they are capable of, i. e. to supply the room of Religion and real goodness. What an Indignity is that to Religion, to suppose an empty, spiritless Opinion can fill up it's place! A thing that does a man no good, for which his Mind and Spirit is nothing the better! Much more, that shelters what is so very bad? Can this serve for Religion? That Religion that consists with being proud, with being deceitful, p. 61with being malicious, with being revengeful, learn, learn, to despise such a Religion! Much more that is taken up to vail over these, and exclude all real goodness! Again,

8. When, in the maintaining any Doctrine of the Gospel in opposition to others, we industriously set our selves to pervert their meaning, and impute things to them that they never say. Or again, If we charge their Opinions whom we oppose with Consequences which they disclaim, professing, it may be, rather to disclaim their former Opinion, and change their Judgment, than admit such Consequences, if they could discern any Connexion between the one and the other. This surely argues a mighty Disposition to contend, when we will quarrel with one that is really of our own Mind; for herein he appears to be virtually already of the same mind in a greater matter, at least, than he differs with us about; because no man charges another's Opinion with a Consequence, designing thereby to oblige him to change his Opinion; but as supposing it to be an agreed thing between p. 62them both, that the Consequence is worse than the Opinion. When therefore the Consequence I charge is disclaimed by him whom I oppose, either it is justly charged, or it is not. If it be not, his Opinion may be true, notwithstanding what I herein say to the contrary, and I am certainly so far in an Error. But if it be justly charged, being yet disclaimed, we are formally agreed concerning the Consequence, and are vertually agreed concerning the disputed Point too, because he professedly disavows it upon supposition such a Consequence would follow, which yet perhaps he sees not; and so the Agreement must be much greater than the Difference. And yet commonly this signifies nothing in order to Peace: That is, it is not enough, that I see the same things that you do, unless I also see it too with your Eyes.

9. When sucb Disputes do arise at length to Wrath, to angry Strife, yea, and even to fixed Enmity. What dreadful Carnality is here! Most deservedly so called, if you only consider Flesh p. 63or Carnality as an unreasonable, a brutal thing. For what can be more unreasonable or unaccountable than to fall out with another man, because he thinks not as I do, or receives not my Sentiments, as I also do not receive his. Is it not to be considered, that he no further differs from me than I do from him? If there be cause of Anger, upon this account, on one side, there is the same cause on the other too; and then whether shall this grow? And how little can this avail upon a rational Estimate? Can any good come of it? Doth it tend to the clearning of Truth? Shall we see the better thorough the Clouds and Dust we raised? Is a good Cause served by it? Or do we think it possible the Wrath of Man should ever-work the Righteousness of God? And when such Carnalities as these do exert themselves, and the hot Steams and Fumes arise, which the Apostle here calls the Lusts of the Flesh, the Flesh lusting to Envy, lusting to Wrath: What is the Product, (or even the productive Cause) but that sort of Fire which is without Light? And p. 64you know what Fire that resembles! And if a Man once find any Fervour of this kind stir, or kindle in his Breast, if he aright consider, he would no more cherish it, than one would do a Brand thrown into his Bosom from the Infernal Fire. One would think in this case, What have I stirring within me? Something a kin to Hell! Can this conduce to the Service of Divine and Heavenly Truth? And let it be sadly considered; our being, upon such accounts angry with one another, is a dismal token of God's being angry with us all, and a provoking Cause of it too. Methinks that should be a qualmy Thought! and strike our Souls with a strange Damp! Shall I indulge that in my self, that is a mark upon me of Divine Displeasure; and upon all in whom it is found? To have his Holy Spirit retire, that blessed Spirit of Love, and of a sound mind, and to leave us under the Power of rebellious lusting Flesh! Can this be grateful, or not be a dismaying, frightful thing? And whereas a right Scheme of Gospel-Doctrine is the thing pretended to be p. 65striven for, I beseech you consider: The more entirely, and the more deeply, the true Scheme of Gospel-Doctrine is inlaid in a man's Soul, the more certainly it must form it into all Meekness, Humility, Gentleness, Love, Kindness and Benignity towards Fellow-Christian of whatsoever Denomination; not confined, not limited, (as that of the Pharisees) unto their own Party; but diffusing and spreading it self to all that bear the Charaster and Cognisance of Christ. The Spirit of our Lord Jesus Christ is a Spirit of greater amplitude; extends and diffuses it self through the whole Body of Christ.

Nor can any Man more effectually disgrace his own Cause, or make sure to worst himself in it, than by defending it wrathfully. For admit that he erre whom I oppose, a thousand to one but that my Wrath is worse than his Error, probably thousand times worse. I go about therefore to take away a Moat from his Eye, having a Beam in my own▪ or am more concerned for a misplaced Hair upon his Head, than I am for a Fiery Vlcer in p. 66my own Breast. We are not, 'tis true, to be so Stoical to condemn the Natural Passion of Anger, as such for sinful. But if it exceeds it's Cause, and sets not with the Sun, it becomes strange, unhallowed, Fire. But again in the▪

10th place, There is still a further appearance of great Carnality in such cases, when any do adventure to judge of the Consciences and States of them whom they oppose, or from whom they differ. When they ascend the Tribunal, usurp the Throne, pass Sentence upon them, as Men of no Conscience, or of no Sincerity, or Vprightness of Heart with God. As if theirs were to be the Vniversal Conscience▪ the measure of all Consciences; and he that cannot be govern'd by their Conscience must have none at all: Or he be stark blind towards Truth, towards God, and towards himself, that sees not every thing they see, or fancy themselves to see.

Thi… …s a most high Usurpation upon Divine Prerogative; and how can any insensibly slide into such an Evil as this, in the Face of so plain and so awful a Text of Scripture, that so severely animadverts upon it? T…at 14th p. 67Romans, in sundry Verses of it. With what Reverence and Dread should it strike a Man's Soul in such a case! When we have the Rights of the Redeemer asserted in those whom he hath bought with his Blood? And are told that for this end Christ both died and rose, and revived, that he might be Lord both of the Dead and Living, ver. 9. And it's thereupon further said to us, Who art thou that judgest anothers Servant, as ver. 10. Why dost thou judge thy Brother, or set at nought thy Brother? We must all stand before the Judgment-seat of Christ. We are all of us his, he both died, and revived, and rose again, that he might be Lord of all, as Acts 10. 36. And here of dead and living, i. e. That he might be Owner of all, which is the first Notion of Dominus or Lord, and in both Worlds, the Visible and the Invisible, that into which many are dead; and deceased from hence, and so to us become invisible; and many that, yet surviving, are still visible to us. So ample is his Dominion! And because the Jus▪ Imperii, the night of Government, p. 68of which Judgment is the last, conclusive Act, hath for it's Foundation the Jus Dominii; 'tis therefore asserted to him as the Coronis and Complement, the very Summity of his acquired Rights, that he is to finish all things by the last Judgment, which must pass upon both the already dead, and the yet living. Thus is the ground of the Expostulation laid. Who art thou who presumest to justle him out of this his Supream and most Sacred right? Perhaps the matter disputed about may be doubtful, but there is no doubt concerning this incommunicable Authority of our Lord Christ, or concerning his Law against such Judging, Matth. 7. 1. and to run into certain sin in a furious chasing of uncertain Error! What Consideration? What Tenderness of offending, of affronting him, and of hazarding our own Souls is there in all this?

To judge other Men's Consciences, is of so near affinity with governing them, that they that can allow themselves to do the former, want only Power, not Will or Inclination, to offer at the other too. Which puts the matter out of p. 69doubt, that when Men of this Temper complain of such Usurpation, 'tis not that they think it an Offence in it's self, but against them only; and that no Consciences ought to be free, but their own. The Proof of an honest and equal Mind herein is, when we judge this to be Evil, not being hurt by it; or abhor to hurt others in this kind, when we have Power to do it. Upon which account that Passage is memorable of the Emperor Maximilian II. to a certain Prelate, that there was no Sin, no Tyranny more grievous than to affect Dominion over men's Consciences; and that they who do so, go about to invade the Tower of Heaven. A considerable Saying from so great a Prince, that liv'd and dy'd in the Roman Communion. What shall be thought of any such Protestants, that without any colour or shadow of a ground, besides differing from them in some very disputable and unimportant Opinions, shall presume to judge of other Men's Consciences, (and consequently of their States God-ward) which such a one as he thought it so presumptuous Wickedness p. 70to attempt to over-rule or govern?

11. When we over-magnifie our own Vnderstandings, and assume too much to our selves. That is, do expect that our Minds be taken for Standards to all Minds: As if We, of all Mankind, were exempt from Error, or the possibility of being mistaken. A certain sort of foreign, or foreign an excess of love and admiration of our selves, or over-pleasedness with our selves, too much Self-complacency, is the true (tho' very deep and most hidden) Root of our common mischief in such cases. We wrap up our selves within our selves, and then we are all the World. Do only compare our selves with our selves, never letting it enter into our Minds, that others have their Sentiments too, perhaps wiser than ours; but abound in our own sense; and while (as the Apostle in that case says) we are not wise, and perhaps are the only Persons that think our selves so, we yet take upon us, as if we were fit to dictate to the World, to all Christians, and to all Mankind; or as if we only were the p. 71Men, and Wisdom must die with us.

This is a sort of Evil, than which there is none more common, and none less observed; none wherewith the guilty are so little apt to charge themselves, or admit Conviction of it. For, I pray, do but consider; All the several differing Parties amongst us do with one voice pretend to be for Peace; but how, and upon what Terms? Why, that all the rest are presently to be of their Mind; and that is all the Peace that most are for. For where (scarce any where) is the Man to be found? Or how great a Rarity is he! that entertains the Thought that there may, for ought I know, be much to be redressed and corrected in my Apprehensions of things, to make me capable of falling in with that Truth which ought to be common to all. There is an Expectation with many, of a good time, and state of things, before this world end, when all shall be of one mind and Judgment: But the most think it must be by all men's becoming of their mind and Judgment. And of this Self-conceit it is usually a harder thing to fasten Conviction p. 72upon Men, than of most other Evils. We have more hope in speaking against Drunkenness, Murder, or any the grossest kind of Wickedness: For there the Conscience of the guilty falls in, and takes part with the Reprover. But we can more easily and more frequently do (tho' not frequently enough) observe the Faults of the Inferiour Faculties, or of our External Actions, than of the Faculty it self which should observe. Our Mind, which is naturally like our Eye, is, in this, too like, i. e. That it can see every thing but it self. It doth not, by using it, preserve it's peculiar, self-reflecting Power. Is blind towards it's self, beyond what naturally belongs to it. An Object may be too near our Bodily Eye to be seen. Our Mind is herein too bodily, too much carnaliz'd, sunk too deep into Flesh. It is the next thing to it self; and here, not by it's Primitive Nature, (by which as an intellectual Sun it could revert it's Beams, and turn them inward upon it self) but by Depravation, it for the most part sees nothing; or doth worse, thinks it p. 73self to see what is not to be seen, certain imaginary Excellencies, which make the Man his own Idol; an Object of a sort of Adoration to himself; and of Scorn and Derision (most probably) to every one else. In this case every Man is, however, most commonly innocent in his own Eyes, or still thinks he is in the right, amidst the so vast a variety of Apprehensions and Sentiments no one suspects himself to be in the wrong. All are for the Truth, and they are all for Peace and Vnion. By which some indeed, more gently, mean, they hope all will quit their former mistaken Opinions and ways (as in great kindness to themselves they take for granted all Men's are but their own) and come wholly over to them. Others that have not Breasts capable of even so much Charity as this, not only are as much Lovers and Admirers of themselves, but so vehement Haters of all that presume to differ from them, that they think them not fit to live in the World that durst adventure to do so. The meaning therefore of their being for Peace, is, that they would have all destroy'd p. 74that are not of their minds: And then (as the Roman Historian speaks) Quando solitudinem fecere appellant pacem. When they have made a Desolation, so that they themselves are left alone in the World, that they will call Peace.

But you will say, What is to be done? Or what would I persw…de in this case of differing Apprehensions and ways still remaining among Christians? I answer, Not presently to unbelieve all that ever a man hath believed before; or to abandon on the suddain his former Sentiments, or to find fault with himself for having thought them right. For 'tis a Contradiction to be of any Opinion, and not then to think it right. Nor (therefore) is it Scepticism, by any means, that I would advise to; as if there were nothing to be thought certain. But this: That whereas the greatest and most necessary things in Religion are most plain, that is, either most plain in themselves, or most expresly revealed in the Word of God. Here let us be stedfast our selves, without being severe towards other men. Other things, that are more matter of doubt p. 75and dispute, by how much the less plain they are, we should count so much the less necessary. In reference therefore to these loss momentous things, about which there is with us most of Jangling, there ought always to be great modesty, and distrust of our own Understandings, and a continued readiness to receive Information, with constant looking up to the Father of Lights for further Illumination, and a Resolution, wherein we, with others, have attained to walk by the same Rule, minding the same (agreed) things, hoping God will reveal his Mind to the otherwise minded in his own time, as the Apostle, in 3 Phil. 16, 17, But to hasten to a Close, I further add in the

Last place, Such Carnality greatly shews it's self in an Affectation and Desire of having such Disputes still kept a-foot, and the Contests continued without either Limit, or rational Design. This shews a deep Tincture; and is a plain Indication of a Mind to a very great degree carnaliz'd, when a mighty pleasure is taken to see the Saw drawn, and the Ball kept up. And if the Question be ask'd, Pray p. 76how long? So little of reasonable Answer can be given, that it might as well be said in plain terms, Till all Words be spent, till Speech or Language fail, till Elias come, or Dooms-day come. So that if there were never so much reason to commend the having said somewhat in defence of this or▪ that disputed Point, we might yet say as Seneca did of Cicero's so much overpraising his own Consulship, I blame him not for praising it without Cause, but for doing it without End; or that he could never give over, or tell when he had said enough. Upon the same Terms upon which it is now so much desired such Disputes should be continued, when what is truly enough is already said, they might as well wish they always should. Which signifies that when we say, we would have Men contend for Truth, we wish it not so much for Truth's sake, as for the Contention's sake. By all means, say they, strive for the Truth: Not that they care so much for Truth, as for the Strife. For in some Circumstances there is not an End in view, that is rationally to be p. 77designed or served by it on this side the End of all things. Nor consequently any good Principle that is to be exercis'd or gratify'd thereby. What is needful to be said in the matters already referr'd to, for the informing and satisfying of tractable Minds, sincerely willing to understand the Truth, lies within a little Compass. And when, in Controversie, that is once said which truly belongs to the very Point in question, the rest is commonly trifling and reflexion, or the perplexing of the matter more, and darkning Counsel by words without knowledge. If Love to Truth be alledged for the Principle that prompts Men to covet so continual Altercations about it, I would say this shews more want of love to it. For hereby they are diverted from that which renders it most of all amiable, and for which it ought chiefly to be loved. As it is the Truth according to Godliness, and by which we are to be sanctify'd, and begotten more and more (as of an Immortal Seed) into the Divine Likeness. Experience shews how little Disputes better Men's Spirits. If we love Divine Truth, why p. 78do we not feed and live upon it, and enjoy it's pleasant Relishes? But relish Gravel more, or Chaff and Bran. For thither the Agitation of continued Controversies about it doth soon sift it, the Grain or Floure (the Kidney of the wheat) being pass'd away, and gone from us. Can none remember when the Disputative Humour had even eaten out the Power and Spirit of Practical Religion and Godliness? Thither things are again tending, if either by Severity or Mercy, (one may say rather than not otherwise, by merciful Severity) God do not prevent and repress that Tendency. As yet I fear the Humour is violent, when the Fervour of Men's Spirits is such, as to carry them over all Scripture directions, and Animadversions, that they signifie nothing with them: Only make it their business each one to animate the more vogued Champions of their own Party into the highest Ferments, and cry, Dispute, Dispute, Write, Write; Preach, Preach one against another; let not the business go over so, do not keep silence. Thus are many, as the Apostle speaks, p. 79puft up▪ for one against another, 1 Cor. 4. 6. And what, has such a Text of Scripture as that no Edge? no Point? by which to lance, to pierce such a Tumour? No, when the Humour is once up, and has inwrapt Men's Hearts, is settled there, and hath obdur'd them to a brawny hardness: Such Texts of Scripture, though so mighty pat and apposite, are esteemed by them but as Leviathan esteems Spears and Swords, like Straw and rotten wood, they do not enter into Men's Heares. A strange kind of Obduration!

And how supposeable is it, that they who are so puft up for others, may also, through the known Corruption of Nature even in the best, do herein not a little to the puffing up of them too. The Apostle's concluding of this Chapter with those Cautions, Let us not be desirous of Vain glory, provoking one another, envying one another, immediately upon his renewing of the Precept, ver. 25. Of walking in the Spirit: And immediately before those Words, Chap. 6. 1. If a man be over …en with a fault, ye which are Spiritual, restore such a one p. 80in the Spirit of meekness, shews how he understood the Case to be with these Galatian Christians, that as to Doctrinals were yet sound and unfall'n. That there was yet such Carnality working in their continued Contests, (tho' for the Truth) such Pride, such affectation of Vain-glory, such wrathfulness, as shew'd it was not meer love to Truth that kept up the Contest, but some such worse Principles. Nothing is plainer than that Principles and Ends measure one another. And when that is done, or coveted to be done, that serves no good End; or is so done, as not to serve but destroy, or hinder any end that is truly good; the Principle must be very bad, that moves the Wheel. Disorderly Eccentrick Motions bewray their Principle and End together. When the Carriage and Conduct of an Affair that carries with it the appearance of serving the Truth, is impetuous, eager, precipitant; when there is no good End in view of the present so modify'd Endeavour; when enough is agreed already to serve the most important Ends, Vnity among Brethren, the Salvation of p. 81Souls, and yet things are further insisted on, unnecessary to either, yea, prejudscial to both, and upon which the weight and stress of either of these cannot be laid without sin; it too plainly appears Vain-glory to ones self, or the slurring of a (designed) Adversary is the End; and then the Principle is proportionable. Yet even in the Light, and when matters are thus open and in view, Oppositions are push'd on, and Men's Spirits rise to that pitch, as to bear down what-ever is proposed, only with design to make their Career a little slower: Yea, and they are apt, rather than hearken, to put opprobious Names and Characters upon them that are not altogether so furious as themselves.

Nor have they themselves the Patience to consider Consequences, and whether these things tend; that is, that God is provoked, that the Souls of Men are endanger'd, greatly endanger'd. I have found in my own Conversation, that some even in Distress, in Agonies, have said, Lord, be merciful to us, I know not which way to go; one preaches one thing, another p. 82reaches the quite contrary. I know they mistake; we do generally in substance preach the same Gospel. Thanks be to God his Gospel is not confin'd to a few Men, or to this or that Party of Men. But in the mean time, it is a thing of very ill consequence to lay Stumbling-blocks before the blind, Barrs and Obstructions in the way of the weak and the lame, whereby they may be turned out of the way, who should rather be strengthened.

It is not considered, that where the danger is less of an utter Ruine to the Souls of Men, there is however occasion'd a great Languor and Enfeeblement. They should be considered, and treated, not only as being weak, but lest they should be made so. When they are diverted from the proper means of Improvement and Growth, and their Minds are alienated from those means being otherwise engaged, an ill Habit is contracted; and when the Distemper hath seized some, it spreads, and soon infects more. Nutriment is dispensed, from the Head through the Body, by the Co-operation of the several parts, p. 83as those Texts, Eph. 4. 16. Col. 2. 19. do with great Emphasis and Elegancy speak. Understand it so, that how far soever there is, or ought to be actual Communion, every Limb and Joynt contributes something to the strength and vigour of the rest. So is Nourishment ministred, and spreads it's self in the Body to it's edifying it's self in love: Which Love if it fail, an universal Languor cannot but ensue, the free Circulation of Vital Spirits being obstructed and stopt. And those that are most sensible, if they be not so much otherwise damnified, cannot, when they observe it, but be grieved, and take it bitterly to Heart; when the Tokens appear to their View of a general Decay. The living Members of any Body are pained, when the Body is wasted and rent; dead or stupify'd and benummed Members feel it not, are unapprehensive. But above all, it ought to be considered, (and how little is it?) that the Holy Spirit is grieved, and doth (as we may fear it will more) sensibly retire. The Gospel in which it is wont to breathe is trifled with: The glorious p. 84Gospel! The Gospel of the Grace of God! (Can Men find nothing else to play with?) by which that blessed Spirit hath begotten many a Soul to God, and nourish'd them unto Life Eternal. That precious thing designed for so great, and sacred purposes, (as pampered, wanton Children do with their Food) they dally with, or quarrel about it, or squander and throw it away. How can this but offend? The self-procur'd Distempers which did precede, and those that ensue, encrease the Offence. When 'tis said, Eph. 4. 30. Grieve not the Holy Spirit of God—and presently subjoyned, ver. 31. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away. Is it not less to us to collect, that these things do more peculiarly grieve the Spirit? That Spirit of Grace, of all Love, Goodness, Sweetness and Benignity. There is but one Body, and one Spirit, a Spirit that spreads vital Influence in the Body. What can you think of that Spirit that feels every where? That is in the Body an universal Sentient? How can that Spirit but be grieved! Passion it is not capable p. 85of, hut just and sedate Displicency, that matters should be so. How should any of us like it, to have our living Body torn Limb from Limb, and part from part! Though with him real Commotion, and Disturbance can have no place. Intellectual Resentment is infinitely greater and deeper than we can either feel or conceive.

But where this angry, tumify'd Proud Flesh is the governing thing, none of these tremendous Consequences or Considerations, while it is so, take any place. The litigious quarrelsom Genius … throw off all, will find no leisure or … for a calm Thought: But though the course in which we are engaged should be ready to set on fire the whole …rse of Nature, will be still for casting abroad Firebrands, and Arrows, and Death; and make us think this fine sport!

If indeed there were room for any cooler Thoughts, one would think such as these should not lie remote.

How little any of us know, or are capable of knowing in this our present state! That they that think they know p. 86most, or are most conceited of their own Knowledge, know nothing as they ought to know. That they that are most apt to contend, do most of all sight in the dark. That it is too possible there may be much Knowledge without Love. How little such Knowledge is worth! That it profits nothing. That it hurts, puffs up, when Love edifies. That the Devils know more than any of us, while their want of Love, or their Hellish Malignity makes them Devils. That as by Pride comes Contention, so Humility would contribute more to Peace, (and to the discerning of Truth too) than the most fervent Disceptation. That there is no hope of proselyting the World to my Opinion or way. That if I cannot be quiet till I have made such and such of my Mind, I shall still be unquiet while oth…rs are not of it, i. e. always. That if some ones Judgment must be a Standard to the World, there are Thousands sitter for it than mine. That they that in their angry Contests think to shame their Adversary, do commonly most of all shame themselves.

p. 87But to close all, I pray let us consider, We are, professedly, going to Heaven, that Region of Light, and Life, and Purity, and Love: It well indeed becomes them that are upon the way thither, modestly to enquire after Truth. Humble, serious, diligent Endeavours to encrease in Divine Knowledge, are very suitable to our present state of Darkness and Imperfection. The Product of such Enquiries we shall carry to Heaven with us, with whatsoever is most a kin thereto, (besides their Usefulness in the way thither.) We shall carry Truth, and the Knowledge of God to Heaven with us; we shall carry Purity thither, Devotedness, of Soul to God and our Redeemer, Divine Love and Joy, if we have their Beginnings here, with whatsoever else of real permanent Excellency, that hath a setled, sixed Seat and Place in our Souls now; and shall there have them in perfection. But do we think we shall carry Strife to Heaven? Shall we carry Anger to Heaven? Envyings, Heart-burnings, An…sities, Enimities, Hatred of our Brethren and Fellow-Christians, p. 88shall we carry these to Heaven with us?

Let us labour to divest our selves, and strike off from our Spirits, every thing that shall not go with us to Heaven, or is equally unsuitable to our End and Way, that there may be nothing to obstruct and hinder our abundant Entrance at length into the everasting Kingdom.

FINIS.

These Books Written by the same Reverend Author Mr. John Howe, are sold by Thomas Parkhurst at the Bible and Three Crowns in Cheap-side.

1. THE Blessedness of the Righteous: The Vanity of this Mortal Life. On Psal. 17. ver. 15. and Psalm. 89. 47.

2. Of Thoughtfulness for the Morrow. With an Appendix concerning the immoderate Desire of fore-knowing things to come.

3. The Redeemers Tears wept over lost Souls, in a Treatise on Luke 19. 41, 42. With an Appendix wherein some what is occasionally discoursed concerning the Sin against the Holy Ghost, and how God is said to Will the Salvation of them that perish.

4. Of Charity in reference to other Mens Sins.

5. Self-dedication discoursed in the Anniversary Thanksgiving of a Person of Honour for a great Deliverance.

6. A Sermon directing what we are to do after a strict Enquiry whether or no we truly love God.

7. A Funeral Sermon for that Faithful and Laborious Servant of Christ, Mr. Richard Fairclough, (who deceased July 4. 1682. in the Sixty First year of his Age.)

8. A Funeral Sermon for Mrs. Esther Sampson, the late Wife of Henry Sampson, Dr. of Physick, who died Nov. 24. 1689.