A Practical Catechism, Book 4
LIB. IV.
S.
I See there is yet, after all the trouble, that your charity to me hath coſt you, another occaſion and opportunity ſtill behind, ready to tempt you farther to continue your favour to me, in leading me through the 7th Chapter, wherein this Sermon on the Mount, is concluded. You may pleaſe therefore to enter upon that. And tell me what you finde especially conſiderable in it.
C.
One ſtrict particular Chriſtian precept I find in that Chapter which, before I told you, will doe well to be added to thoſe many that the former Chapters have afforded; and then foure generall ones; and then a concluſion of the whole Sermon.
S.
What is the particular precept you speake of?
C.
It is ſet downe poſitively in the five firſt verſes; and then a limitation, or explication, or caution added to it, v. 6. The precept is Negative, not to judge other men, v. 1.
S.
What is meant by Judging?
C.
1. All raſh and temerarious. 2. All ſevere, unmercifull cenſures of other men.
S.
What meane you by Raſh cenſures?
C.
Such as are not grounded in any manifeſt cleare evidence of the fact, but proceed from my jealous and cenſorious humour; being ſtill forward to conclude and collect more evill of other men then doth appeare to me. As 1. When by ſome indifferent actions done by my fellow Chriſtian, and appearing to me; I ſurmiſe ſome other evill thing not farre diſtant from that, and which may poſſibly be ſignified by it, but is not ſo neceſſarily. Or 2. When an action of anothers is capable of two interpretations, the one faſtening evill upon it, the other not; I take it on the evill ſide, and cenſure him for that action for which, perhaps God, the ſearcher of hearts, will never judge him; or in caſe God ſees it to beevill, but I doe not, then however thus to judge, is in me temerarious judgement. Or 3. When any other man hath done any thing apparently evill, yet from thence to inferre a greater guilt in him then to that action neceſſarily belongs, as the action being perhaps capable of extenuation by circumſtances, for me to deprive it of thoſe extenuations, and paſſe the judgement, which would belong to it abſolutely conſidered. Or 4. Upon the commiſſion of one or more ſingle actions, not ſufficient to build up an habit, or argue a malignity in the agent, to cenſure him as guilty of that habit or that malignity, this is ſtill temerarious judgement; which commonly proceedeth, whereſoever it is, from pride, ambition, vaine-glory, or from envy, malice, uncharitableneſſe, and ſelfe love; from one or more of theſe; and falls under the judgement due to the ſuspicious, contumelious, whisperer, buſy-body. Quite contrary to that charity that hopeth all things, beleiveth all things, thinketh none evill; to that humility that thinketh better of others then our ſelves; that peaceableneſſe which Chriſt commendeth to us; that kindneſſe and pittifulneſſe in bearing one anothers burthens; and ſo leſſening them, and not making them heavier by our cenſures.
S.
What meane you by unmercifull cenſures?
C.
Thoſe which have no mixture of mercy in them, Ja. 2. 13. The precept of forgiving thoſe who have wronged me, is by Chriſt improved in ſome kind even to thoſe offences which are done againſt God, ſo farre as that I be obliged by it to looke upon them in others in the moſt favourable manner, (as on the other ſide I ſhould be moſt ſevere in the examining and judging my ſelfe) and alwaies remit of that rigour and ſeverity which the matter is capable of, as knowing that my owne beſt actions muſt be lookt on favourably by God, and not ſtrictly weighed by him, or otherwiſe they will never be accepted by him.
S.
To what purpoſe is all that which in this matter is added to this prohibition in the reſt of this period?
C.
'Tis firſt, A deterrement from this ſinne. 2. A direction how to avoide it. The deterrement this; to conſider how fearefull a thing it were, if God ſhould judge us without mercy; and how reaſonable, that he ſhould ſo doe, if we be ſo unmercifull to other men. The direction, to reflect our eies and cenſures, every man upon his owne ſinnes, and there to buſy them in aggravating every matter into the ſize that juſtly belongs to it; by this meanes to pull downe my owne plumes, to abate my proud cenſorious humours, and then thoſe will appeare but motes in another man, which now doe paſſe for beames with me. He that is truly humbled with a ſence of his owne ſinnes, will be willing to winke at faults in another; at leaſt not to improve and enlarge them; not to cenſure and triumph over them.
S.
What is the limitation, or caution, or explication of this precept added in the ſixth verſe?
C.
The ſumme of it is this, that this precept of not judging, is not ſo unlimited that it ſhould be unlawfull for me to cenſure or thinke evill of any man; as in caſe he be an open profane perſon, expreſſed by a dog or ſwine, the one a creature ſo accurſed, that the price of him was not to be conſecrated; the other ſo uncleane that, 'twas forbidden to be eaten by the Jewiſh law, and both of them emblems of an habituall impenitent ſinner, 2 Pet. 2. 21. The firſt, againe, intimating ſuch as barke and rave at all good exhortations; contradicting and blaſpheming, Act. 13. 46. The ſecond thoſe, that though they blaſpheme not, yet by the impurity of their lives ſhew the ſecret content of their heart. This ſacred exhortation of not judging, or cenſuring ſuch as they are not to expect any benefit from; this act of Chriſtian charity is too holy, and ſacred a thing to be caſt away on ſuch ſwine and dogges, who are firſt uncapable of it, then will make ſuch ill uſe of it; and if in ſtead of judging the offender, you goe about to exhort with never ſo much mildneſſe, (which is the wiſeſt and moſt charitable Chriſtian way in this matter) they will contemne your exhortations, and repay them with contumelies in ſtead of thankes.
S.
But what, may I never paſſe judgement on another man unleſſe it be ſuch a notorious offender?
C.
Yes! If that which you judge in him be (though neither habituall, nor incorrigible) yet notorious, and evidence of fact make it ſubject to no miſtake of theirs. 2. If you extend that cenſure no farther, then that fact; or no farther then what may from that fact be neceſſarily inferred; 3. If you expreſſe your judgement or cenſure in words, no farther then may agree with rules of charity; As 1. Charity to him either in telling it him your ſelfe, and ſeaſonably reproving him, or telling it ſome body elſe, to that end that he may reprove him. Or 2. Charity to others, that they may be warned and armed, not to be deceived and enſnared by him; Or 3. Charity to the community, that he may not by concealement of ſome great faults get into ſuch place of judicature &c. where that ravenous humour of his, entring in a diſguiſe of ſheeps clothing, may be armed with power to doe more miſchiefe. In all which I muſt be very wary, that under this cloake of charity I doe not carry along a malicious, or proud, or wanton, petulant humour of my owne; or even an habit of defaming; and flatter my ſelfe that charity is the onelyonly mover in me all this while.
S.
But can my judgement be forced? My aſſent or beleife followes, and is proportioned to the motives that induce it; As knowledge cannot chooſe but follow demonſtrative premiſes, ſo beleife cannot chooſe but follow thoſe that appeare moſt probable; and if I ſee that by a man by which my diſcourſe leades me to conclude him drunke, &c. can I offend in judging him?
C.
If my concluſion be rightly inferred by due premiſes, and offend not againſt rules of diſcourſe, I doe not offend in ſo concluding, or in ſo judging, ſo that I keepe it within my owne breaſt, and do mixe mercy with judgement, i. e. take the more favourable part in judging; for no man is bound not to know what he ſees, or not to beleive what ſeemes to him (judging in ſimplicity) ſtrongly probable. Nay 2. If he expreſſe his judgement to him whom he thus judgeth, on purpoſe to be ſatisfied of the truth of his judgement; or, in caſe it prove true, to admoniſh; it is ſtill not onelyonly lawfull but commendable. Nay to tell it another to either of theſe purpoſes, it will be ſo alſo.
S.
But what if I tell it another, not on either of theſe purpoſes, and yet not on any defamatory malicious deſigne neither?
C.
Though it be not out of any malicious deſigne, or flowing from any ſtitch or grudge which I have to that man, yet it may be a defamatory deſigne; for I may have that generall habituall humour of pride or vaine-glory, that for the illuſtrating and ſetting out my ſelfe in more grandeur I may thinke fit to blaſt and defame every man I meet with; and then that will be ſinne enough, though I have no particular malice to that perſon. But if it be not from any ſuch deſigne neither, yet ſome of this may mingle with it in the action; Or if neither, then ſtill ſome other evill may; as that of whispering, curioſity, medling with other mens matters, wantonneſſe, vaine deſire of foreign.tatling, telling newes, &c. and if any of theſe be it, then will it be ſo farre ſinfull as the motive or cauſe of it is.
S.
But if ſtill it be ſeperated from all ſuch ſinfull motive, or adherent, and be onelyonly produced by ſomewhat neither good, nor evill, (as I conceive it poſſible that many words of my mouth, as well as thoughts of my heart, and motions of my body, may be neither morally, nor Chriſtianly good, nor evill; and that it is not neceſſary for them to be deſigned to any particular Chriſtian end, if onelyonly this generall care be had that they be not againſt charity or edification.) What is to be ſaid of ſuch Judging?
C.
Though ſome other words may perhaps be of this nature, as indifferent as motions, or turnes, or geſtures of the body, (and therefore 'tis not without foreignreaſon thought, that by every idle word, Mat. 12. 36. Is meant onelyonly every falſe word as hath beene ſaid) yet perhaps this of judging another will not be of that nature; being ſubject to more defaults and taints, then moſt other things; and that which is here indefinitely forbidden; and if it breake forth into words 'tis yet more ſubject to evill. But if ſtill it be mentioned onelyonly as a relation entire and ſimple, of what I ſaw, and leave the concluſion to others judgements, and not interpoſe mine, or onelyonly ſo farre interpoſe mine, as to relate truly what concluſion I did then make of it, and what moved me to that concluſion, abſteining ſtill moſt ſtrictly from adding or concealing ought, or doing or ſaying any thing, that hath any tincture from my owne pride, cenſoriouſneſſe, &c. it may ſtill be as harmeleſſe and blameleſſe in mee, as writing of the honeſteſt hiſtory. But becauſe this is the moſt that can be lawfull, and ſtill is no more then lawfull, (or not ſinfull) not arrived to any degree of morall goodneſſe, and becauſe it is very apt to fall into evill, and however, becauſe of the ſcandall that others may take, who by ſeeing a godly man take this liberty, may miſtake it, and goe farther and fall into ſinne, 'twill therefore concerne him to uſe this ſparingly, and deny himſelfe that lawfull liberty, if it be but by way of revenge for the unlawfull, which he hath ſo often taken; and though this he ſhould not be foward to judge a ſinne in others, (leſt he thus fall into the fooles ſnare, cenſure others of cenſoriouſneſſe,) yet ought he in this matter to be very watchfull over himſelfe, that he offend not with his tongue.
S.
This precept of not judging I cannot without teares and hearty confeſſion of mine owne great guilt in this kinde, teare home with mee; and I feare there are few in this laſt, and moſt uncharitable age of ours, who have not had their part in it. I beſeech God to reforme it in all our hearts, and joyne this laſt act of prudence, which this ſixth verſe hath mentioned, with that ſimplicity which in the former five was required of us!
§ 2 You told me that after one particular precept, which you have now explained, there followed ſome Generall precepts. What is the ſubject of the firſt of them?
C.
It is concerning that great buſineſſe of prayer, in the five next verſes 7. 8. 9. 10. 11. conſidered now, not as a duty of ours toward God, or an act of worſhip, (as it was conſidered. c. 6.) but as an engine or artifice, to fetch downefrom heaven the greateſt treaſures that are there, even that of grace it ſelfe, or the holy ſpirit, as appeareth by the comparing this place with Luk. 11. 13. and the ſumme of it is this, that prayer is the key of entrance into the fathers houſe; that no man ſhall ever faile of finding & receiving good things, particularly Grace, the greateſt good, that askes and ſeekes and knockes, i. e. uſeth importunity in prayer, as a child to a father, depending wholly on him; and if he be once, or twice repell'd, returning unto him with humility, and ſubmiſſion, and dependance, and confidence againe, and never giving over petitioning, till he obtaines.
S.
What is the next generall Precept?
C.
It is that famous one, that the heathen Emperour is Severusſaid to have reverenc't Chriſt and Chriſtianity for, and that all the wiſeſt men of the Nations have admired for the beſt and higheſt rule of charity to our neighbours, in theſe words v. 12. [All things whatſoever you would that men ſhould doe to you, do ye even ſo to them.] Which (ſaith he) is the law and the prophets, i. e. on which all the duty of charity depends, or wherein the whole law concerning that, is fullfilled.
S.
What is the meaning of this Precept?
C.
To love my neighbour as my ſelfe; or not to ſuffer my ſelfe-love to interpoſe, or make me partiall in judging of my duty to others; but thus to caſt, whenſoever I do any thing to my brother, would I be well pleaſed to be ſo dealt with by any other? Or, if I might have mine owne choice, would not I deſire to be other wiſe uſed by other men? Or yet farther, that whatſoever uſage I deſire to meet with, at Gods hands, (which is certainely undeſerved mercy, pardon of treſpaſſes, and doing good to enemies or treſpaſſers) the ſame I muſt performe to others, for ſo this phraſe [whatſoever you would that men ſhould do to you] doth by quod. hi fieri vis &c.an Hebraiſme import, [whatſoever you would have done unto you] which is the ſtile that this precept is ordinarily read in, and then extends to whatever I deſire that God or Chriſt Jeſus ſhould do to me, i. e. not only all the Juſtice, but all the mercy, and goodneſſe, and bounty in the world. In which ſence it will beſt agree with the precept of liberality to enemies (with which 'tis joyned Luk. 6. 31.) and the promiſe of God here to give to every asker, (of which bounty of God's we that are partakers, ought to do the like for our brethren) and be a fit introduction to the exhortation that followes of Chriſtian ſtrictneſſe, which ſeemes to be built on this, and to be but a branch of this great precept; and not a ſeverall from it.
S.
What is that Exhortation you meane?
C.
That of a great ſuperlative ſtrictneſſe in the wayes of godlineſſe; not being content to walke in the broad rode that Jewes and heathens have contented them ſelves with (not willing to undertake any thing of difficulty for Chriſts ſake, and ſo by that meanes falling into deſtruction, but) entering in at the ſtrict gate, and narrow way that leadeth unto life; that way which theſe elevated precepts have chalk't out to us; and which here it ſeemes, are not propoſed as counſells of perfection, but as commands of duty, without which there is no entring into life, no avoyding deſtruction.
S.
What now is the third Generall Precept?
C.
It is a precept of warineſſe and prudence, to beware of errors, and thoſe whoſe trade it is to ſeduce us to them, and this in the ſix next verſes, 15. 16. 17. 18. 19. 20. and it belongs not to all deceivers of any kinde, but particularly to ſuch as profeſſe to follow Chriſt, and yet teach falſe and damnable doctrine; which, that they may put off to theſ auditors the better, they pretend a great deale of holineſſe in ſome other particulars. And the ſumme of that which he here ſaith to this purpoſe, may be reduced to this, Whenſoever any falſe Teacher comes to diſſeminate his doctrine, the ſureſt way to diſcerne him will be, to obſerve the effects and actions diſcernible in him or which are the fruits of his doctrine. If all his Actions, and all the deſignes and conſequents of his Doctrine, be the advanceing of piety, and charity of all kinds, then you may reſolve, that he is no ſuch (falſe, at leaſt dangerous) falſe Teacher, For 1. the Divell will never aſſiſt him or put him upon falſe Doctrines to ſuch an end, to bring more holyneſſe, and Chriſtian practice into the world. 2. Such holy Ch…ſtian practice is not eaſily built upon any falſe …octrine, 3. If the Doctrine ſhould chance to be falſe that bringeth forth ſuch wholeſome effects, then to him that receiveth it for thoſe effects ſake, and otherwiſe diſcerneth not the Doctrine to be falſe, it may be hoped, (through God's mercy in Chriſt to our infirmities) it ſhall not prove dangerous or deſtructive. But if the conſequents or effects that flow naturally from the Doctrines which he brings, be either againſt rules of piety, or Chriſtian virtue; As 1. If they tend to the leſſening of our love of God; to the aliening our hearts from him, by giving us meane, or unworthy notions of him, contrary to thoſe Attributes of infinite Power, Juſtice and Goodneſſe which we ought to beleive of him; If they tend to the begetting of preſumption and ſecurity in our hearts, by giving us any ground of hope without purifying, and amending our wicked lives; by leaving no place for feare, whatſoever we do, by making us conceit highly of our ſelves, rely, and truſt on, and boaſt of our owne merits, If they lead us to Idolatry, to the worſhip of ſome what elſe beſide the only true God, or to a bare formall outſide worſhip of him. If they open the doore to falſe or needleſſe ſwearing, or to profaneneſſe, and neglect of God's ſervice. Or 2. If they tend to diſobedience, ſedition, rebellion, faction, ſpeaking evill of digni…ies, acts of Jewiſh Zelots, &c. to the favouring or authorizing of any kinde of luſt, of divorces forbidden by Chriſt, &c. to the nouriſhing of raſh anger, uncharitable (either timerarious or unmercifull) cenſuring, envie, emulation, variance, ſtrife, malice, revenge, contumelious ſpeaking, whiſpering, backbiteing, &c. to the excuſing or juſtifying of piracy, rapine, oppreſſion, fraud, violence, any kinde of injuſtice &c. to the ſpreading of lies, ſlanders, defamations, &c. to covetouſneſſe, unſatisfiedneſſe, uncontentedneſſe in our preſent condition, deſire of change, caſting the croſſe on other mens ſhoulders, that we may free our owne from it; to dealing with others, as we would not be well pleaſed to be dealt with our ſelves; or, in a word, if they tend to the diſcouragingor diſcountenancing any Chriſtian virtue ſet downe in this or any other ſermon of Chriſt, or by his Apoſtles, or to the granting any diſpenſation, or liberty from that Chriſtian ſtrictneſſe in theſe duties, or in thoſe other of repentance, ſelfe-denyall, meekeneſſe, mercifullneſſe, peaceableneſſe, &c. by theſe markes, and characters, you may know this to be a Falſe Teacher. Yet not ſo farre this, as that whoſoever is guilty himſelfe of any of theſe ſins, ſhall be (if he be a Teacher) a falſe one; for 'tis poſſible his Doctrine, and Actions may be contrary; but that, if theſe be the fruits, and naturall effects of his Doctrine, then ſhall his Doctrine be thus condemned; otherwiſe an ill man he may be, and yeta teacher of truth; a wicked, but not a falſe Prophet.
S.
But is it not ſaid of theſe Falſe Prophets that they come in ſheepes clothing, which ſure ſignifies their outward actions to be innocent? How then can they be diſcerned by their fruits?
C.
I anſwer firſt, that the fruits of their Doctrine may be diſcerned, though their owne evill Actions be diſguiſed, and varniſhed over. 2. That though their Actions moſt conſpicuous and apparent be good, yet their cloſer Actions (which may alſo be diſcerned by a ſtrict obſerver) are of the making of the wolfe, ravenous and evill. 3. That though they begin with ſome good ſhewes to get authority, though they enter as ſheep, doe ſome ſpecious acts of piety at firſt; yet they continue not conſtant in ſo doing, within a while put off the diſguiſe, and are diſcernible.
S.
What now is the fourth or laſt generall Precept?
C.
The ſumme of it is, that it is not the outer profeſſion of Chriſtianity or Diſcipleſhip, (though that ſet off by prophecying, doing miracles, &c. in Chriſts name, i. e. profeſſing whatſoever they doe to be done by Chriſts power) which will availe any man toward his account at that great day, without the reall, faithfull, ſincere, univerſall, impartiall, performing of obedience to the lawes of Chriſt.
S.
But can, or doth God permit any wicked man to doe ſuch miracles, &c?
C.
Yes, he may, for the end of miracles, and preaching, &c. being to convince men of the truth of the Doctrine of Chriſt, that may well enough be done by thoſe that acknowledge that truth, though they live not accordingly; the miracles done by them being not deſigned by God to the commendation of the inſtruments, but to the perſwading of the ſpectators
S.
§ 3 Having received from you the full tale of the precepts you propoſed, there now remaines onelyonly the concluſion of the whole Sermon to be diſcharged, and then you have paid me all that your promiſe hath obliged you to.
C.
It is this, (occaſioned by the laſt precept of doing, as well as profeſſing Gods will) that the profeſſion of Chriſtianity lending a patient eare to thoſe doctrines, will, (if it be, (as oft as it is) truſted to and depended on, to render us acceptable to Chriſt) prove a very fallacious, and deceitfull hope. Whenſoever any ſtorme comes, any ſhaking diſeaſe or affliction, which gives us occaſion to awake throughly, and examine our ſelves to the bottome, we are not then able to retaine any hope or comfortable opinion of our ſelves, although in time of quiet and tranquillity, before we were thus ſhaken, we could entertaine our ſelves with ſuch flattering glozes. Hearing of Sermons, and profeſſing of love to, and zeale for Chriſt, may paſſe for piety a while, but in the end it will not be ſo. 'Tis true Chriſtian practice, that will hold out in time of triall; and that hope of ours which is thus grounded, will ſtand firme and ſtable in time of affliction, and temptation, at the houre of death, and the day of judgement. This doctrine of Chriſtian duty and obedience is ſuch that can never deceive any man that is content to build upon it. Nor infirmity, nor ſin, (committed, but repented of, and forſaken) nor Devill, ſhall ever ſhake any mans hold that is thus built; endanger any mans ſalvation, that lives according to the rule of this Sermon; nor ſhall all the flattering deceitfull comforters of the world, bring in any true gaine to any other.
And it came to paſſe when Jeſus had ended theſe ſayings, the people were aſtoniſhed at his doctrine. For he taught them as one having authority, and not as the Scribes.
OHoly Jeſu, that cameſt downe from heaven, and wert pleaſed to pay that deare ranſome on the Croſſe for us, on purpoſe that thou might redeeme us from all iniquity, and purify unto thy ſelfe a peculiar people, zealous of good workes, we beſeech thee to write thy law in our hearts; that moſt excellent divine law of thine, that we may ſee it and doe it, that we may know thee and the power of thy reſurrection; and expreſſe it in turning every one of us from his iniquities. That we no longer flatter our ſelves with a formall externall ſerving of thee, with being hearers of thy word, partakers of thy Sacraments, profeſſours of thy truth, knowers or teachers of thy will, but that we labour to joine to theſe an uniforme, faithfull obedience to thy whole Goſpell, a ready chearefull ſubjection to thy Kingdom, that thou maieſt rule and reigne in our hearts by Faith; and that we being dead unto ſinne and living unto righteouſneſſe, may have our fruit unto holineſſe, may grow in Grace, and in the practicall knowledge of thee Our Lord and Saviour Jeſus Chriſt; and at laſt perſevering unto the laſt, attaine to that endleſſe glorious end, the reward of our Faith, the fruit of our labours, the perfection of our Charity, and the crowne of our Hope, an everlaſting bleſſed life of love, and holineſſe with thee, O Father of mercies, O God of all conſolations, O holy and ſanctifying ſpirit, O bleſſed Trinity coeternall, To which one Infinite Majeſty, We moſt humbly aſcribe the honour, glory, power, praiſe, might, majeſty, and dominion, which through all ages of the world have beene given to him which ſitteth on the Throne to the Holy Spirit, and to the Lambe for evermore. Amen.
FINIS.
End of the text · Henry Hammond, A Practical Catechism (1645)