Thirteen Sermons, Sermon 13
SERMON XIII. Preached at WORCESTER August the 17th. 1690.
Eccles. VII. 16.
Be not Righteous overmuch, neither make thy self …over wise: Why shouldst thou destroy thy self?
BE not Righteous overmuch. Can there be the least Danger of that, in such a corrupt and degenerate Age as we live in? And if our Preaching ought to be about the most seasonable Duties, and the most dangerous Sins; one would think this should be, one of the last Texts in Scripture, we should have occasion to Preach upon. But such an Imagination arises from not understanding the Scope and Design of these words. For if Righteousness were to be taken here, for that which Solomon calls so, viz. The true fear of God, it would be hard to reconcile him to himself; and these Expressions with the main Design of this Book. For, after all the Representations he hath made of the Good and Evil of this Life, he concludes thus, Let us hear the Conclusion of the whole Matter, fear God and keep his Commandments, for this is the whole Duty of Man. And he gives a most weighty Reason for it; 12. 13, 14.for God shall bring every work into Judgment, with every secret thing, whether it be good, or whether it be evil. But then, how can any Man fear God and keep his Commandments too much? And the wise Man saith, The Fear of the Lord is the beginning of Wisdom; and the knowledge of the Holy is understanding. But how Prov. 9. 10.can any be over wise in the knowledge of God, and doing his Will? And the righteous Man is generally taken by Solomon, for a truly good Man; so Ver. 15. There is a just Man that perisheth in his Righteousness, and there is a wicked Man that prolongeth his Life in his Wickedness; where the Opposition is plain between a righteous and a wicked Man. How then, can any one be righteous overmuch? And, if not; what is the meaning of these words?
Some think that they are spoken in the Person of an Epicurean, who despised all Religion, and thought it useful for nothing, but to make Mens Lives uncomfortable to them, and so to shorten their days; and that the next Verses are an answer to them, by shewing that Wickedness doth much rather do it. There is a Truth, and that very considerable in this Sense, viz. that Wickedness doth Men more mischief as to this World, than the most strict and severe Piety; which, altho' it seems uneasie to the Body, yet it is far from being so destructive to it, as Wickedness is, and rather tends to support it, by taking off all such Extravagancies which are so apt to shorten and destroy Mens Lives, by their procuring Peace and Satisfaction. But I cannot see how this comes in, as spoken by another Person; and the only Reason of it is, the Supposition, that taking them otherwise, they are not capable of a true and proper Sense. But there may be several Accounts given of them, if we take them as spoken by Solomon, in his own Name,
(1.) With respect to Providence. (2.) To Religion. (3.) To moral Righteousness and Wisdom.
(1.) They must seem to refer to the Method of God's dealing with good and bad Men in this World; of which he spake, Verse 15. Be not too strict and severe in passing Judgment on God's Providence; be not more righteous and wise than God is; do not think you could govern the World better than he doth; pry not too far into those Mysteries, which are too deep for you; why shouldst thou confound thy self? So some interpret the latter words.
(2.) They may refer to Religion; but then they are not to be understood of what is truly and really so; but of what passes in the World for it; and Men may esteem themselves very much for the sake of it. For although Men cannot exceed in the main and fundamental Duties of Religion, in the Belief and Fear, and Love of God; yet they may, and often do mistake in the Nature, and Measures, and Bounds of what they account Duties of Religion.
(3.) They may be taken in a moral Sence for that Righteousness which Men are to shew towards each other, both in Judgment and Practise; and for that Wisdom, which Mankind is capable of, as a moral Vertue; and in both these, there are extremes to be avoided; and so they are not to be righteous overmuch; nor to make themselves over wise.
There are Three things therefore to be spoken to, for clearing the Sense of these words,
(1.) How we may exceed our Bounds concerning the Righteousness and Wisdom of Providence.
(2.) How, with respect to Religion.
(3.) How, with respect to moral Righteousness and Wisdom.
(1.) With respect to Providence: The great Difficulty lies in what the 9. 1, 2.wise Man saith, afterwards, That the righteous and the wise, and their Works are in the hand of God; no Man knoweth Love or Hatred by all that is before him. All things come alike to all; there is one event to the righteous, and to the wicked, &c. Now this seems hard to reconcile to the Justice, and Wisdom of Providence. But we have sufficient Reason to forbear censuring and prying too far, into these Matters, from these Considerations;
(1.) God is not accountable to us for what he doth. The Psalmist tells Psal. 36. 6.us, God's Judgments are a great deep; and therefore, it is a vain thing for us to pretend to go to the bottom of them. St. Paul, who had great Advantages above others Crys out, How unsearchable are his Judgments, and his Ways past finding out? We ought rather Rom. 11. 33.to admire, than to search into what he declares unsearchable; and to sit down patient under our Ignorance, when he saith, his Ways are past… finding out. The wise and righteous God hath Reasons and Methods of Acting far above our reach; and we do but shew our own Folly, when we pretend to give an account of them.
(2.) We have reason to be satisfied, that his Providence is Righteous and Wise, although we cannot comprehend it. For, as Abraham said in this Case, Shall not the Judge of all the Earth do Gen. 18. 25.right? He who is the great and wise God, who loveth Righteousness and hateth Iniquity, cannot Act otherwise, but in a way agreeable to infinite Wisdom and Righteousness. If these were not the Perfections of his Nature, he could not be God; and if they be, he can never do any thing repugnant to them. And as long as we own him to be God, we must allow his Wisdom and Righteousness in all he doth.
(3.) He hath declared, That he will give satisfaction to all Mankind, concerning the Secrets of his Providence. But not in this World; and therefore, we ought with Patience to wait, for the day of the Revelation of the righteous judgment of God. It is then great Rom. 2. 5.Boldness and Presumption in us to censure his Proceedings, before that day comes. And so I pass to the second Sense.
(2.) These words may be taken with respect to Religion; and here it is necessary to shew, in what Sense this is to be understood. For, those who have no love to Religion, think a little too much, and are glad to find such Expressions as these to justifie their gross Neglect and Contempt of it. But to prevent Mistakes, I shall endeavour these things: To fhew, that if Religion be rightly understood, there is no fear of Men's doing too much in it.
(2.) That by reason of Mens Mistakes and false Notions about it, they may easily exceed their due Bounds.
(1.) That if Religion be rightly understood, there is no Danger of exceeding the Bounds of it.
That I may speak more distinctly; we are to consider Religion in general, as comprehending all the Duties we owe to God; which are of a different Nature.
(1.) There are some Duties which are fundamental and necessary in our Minds, without which we can have no Religion; such are the owning God for our Creator, and Governour, and depending upon him for our Happiness.
(2.) Some are External and Occasional; which being positive Duties, are capable of different Obligations, according to the Circumstances of Persons. And according to these we may lay down two Rules.
(1.) None can do too much, as to inward and fundamental Duties of Religion.
(2.) None can do too much, as to the external and positive Duties, while they keep to that Obligation, which God hath laid upon them, or they have justly laid on themselves.
(1.) As to internal and fundamental Duties; as owning God and our Dependence upon him for our Happiness; as being the Supreme Good, and therefore only capable of making us Happy. And there is so great a Necessity of this in order to our Welfare, that we cannot exceed in it; since we are his Creatures, and are utterly unable to make our selves in the least Happy without him. And if we take this Dependence upon God in all the parts of it, we shall find we cannot go beyond our Duty in it. For, it implies these things,
(1.) A clear and strong Conviction of our Minds, that God alone can make us Happy. And this we can never be too much convinced of; yea all the Arguments in the World are few enough, to settle our Minds about it. Which appears by the great Pains, the wise Man takes in this Book to convince Mankind, that there is nothing but Vanity and Vexation of Spirit to be found here. This he delivers upon Eccle… 1. 14.his own Experience, after all the Searches, and Pain, and Care, and Contrivances he had used about it. And 2. 11.after that, he gives an account of the several Conditions of Life, and shews that there is no Satisfaction to be had in any of them; and he puts the utmost can be supposed, that a Man enjoy a long and prosperous Life, yet that is so inconsiderable to the future State, that it bears no Proportion, and therefore 11. 8.we ought to look above, and beyond this State, if we would be Happy.
(2.) A due Sense of God upon our Minds; which he calls remembring our Creator. For, although there be sufficient 18. ….Evidence of his Being, yet we are too apt to forget him, there being so many other things to put him out of our Minds; and therefore, at all times we need to be called upon, to remember our Creator; but especially in the time of Youth, when the Vanities and Pleasures, and Temptations of the World, have the greatest relish with us; and when the things of Religion are most apt to be despised; yet even then we cannot be too much put in mind of our Duty, with respect to God. Because an early Sense of God will prevent a deal of Evil; and lay a Foundation for the greatest Peace of our Minds, and the best Conduct of our Peace.
(3.) A constant regard to God, in the Course of our Actions. Not meerly, that we ought to be concerned for his Honour, on whom we depend; but we must consider, what he hath commanded, and what he hath forbidden, and upon what Terms: For, God ought to prescribe to us the Conditions of our Happiness; and it is a vain thing to expect it in any other way. Therefore we can never be too solicitous about such things, which our eternal Happiness depends upon. Because a miscarriage herein is the most fatal. We cannot be too much concerned about the Sincerity of our Repentance, and Faith, and Obedience to Christ, because these are the plain and necessary Conditions of our Salvation; and we cannot watch our selves too much, against the Temptations to Sin; which is the greatest Enemy to our Happiness, and yet we are in continual Danger of falling into it, and of continuing it. And when the Danger is so great, so near, so constant, we can never exceed in the Watchfulness and Care of our selves.
(4.) Inward Love and Affection to God; without which there can be no Happiness in him. For that must suppose Union and mutual Satisfaction. But how can we possibly exceed in this, when God deserves so much more than we can give him? And he requires no less from us, than our whole Heart, and Deut. 10. 12.Soul, and Strength? Which doth not only imply Integrity, but Vigour in our Affection towards him. And to content our selves with a mean degree of Love, is to shew, that we neither know, nor esteem him, as we ought; for the more we known him, we must love him the more. So that in the great and fundamental Duties of Religion we can never do too much.
(5.) Patient Submission to the Will of God, under all the Accidents of Life. The utmost Care we can use, cannot alter the common Methods of Providence; and here all things happen alike to all. Therefore we cannot too much wean our selves from the uncertain Comforts of this Life; nor too much resign our selves up to God's disposal. We have always Passions enough within us to keep us in Exercise; and Trials enough without us to put us upon subduing those Passions, which are too apt upon every Cross and Disappointment to fly out, and to grow uneasie. Here is therefore work enough for us to do; and is like to be so, as long as our Bodies and Souls are together in this State. And he that thinks he can do too much in this Work, never yet understood what the Government of his Passions meant.
(6.) A sincere Endeavour to please God, in the Duties of his Worship and Service. For, since God hath appointed such Duties, no Man can pretend to depend upon him for his Happiness, who is not sincerely willing to please him, in doing what he hath appointed for his Service; and that in such a manner, as himself hath required. Under the Law, God was very punctual and particular in his Institutions; and that as to all the Circumstances of them, and then he expected to be obeyed according to his ow… Appointments, and added a severe Sanction to his Law; Cursed is every one, that continueth Deut. 27. 26. Gal. 3. 10. Deut. 6. 7.not in every thing written in the Law to do it. And he required great Diligence and Care in the keeping all his Commandments; so that then they could not be righteous over much, with respect to the Law of God; for all their Care was little enough to perform it. Under the Gospel, God that hath taken away the rigorous Dispensation, and instead thereof, he requires a reasonable Service; which doth not only consist in the Acts of our Minds; but in the most reasonable Duties of Religion; in Prayers and Praises, and Sacraments; which ought to be performed by us, with that Diligence and Devotion, as requires our greatest Care; and in that, we cannot exceed.
(2.) And this leads me to consider the Rules and Measures we are to go by in external and positive Duties.
There are three sorts of Measures to be observed,
(1.) Of strict Obligation? and that depends upon a clear and express Declaration of God's Will; that it is a Duty incumbent on us to perform; as Creatures, or as Christians; as Prayer for one, and celebrating and receiving the Lords Supper for the other.
As to these, such Rules of Conscience are to be observed,
(1.) They must be done so, as to be consistent with other Duties of Piety, Charity, Justice, Regard to Health, Families and Publick Good.
(2.) They must be done so, as to shew our Fear, and our Love of God in the doing them; i. e. So, as not to live in an habitual Neglect of them; nor to perform them so, as if we had no regard to him that appointed them.
(2.) There are other Measures of Zeal and Devotion; which exceed the strict Obligation of Conscience.
I do not now speak of an accidental Obligation of Conscience by particular Engagements of Oaths, or Promises, or Vows; but of what is Free and Chosen. As to which these Rules may be observed.
(1.) The more Persons are freed from Incumbrances of the World, the more time they are to set apart for the Worship, and Service of God.
(2.) The more Love any have to God and Religion, the more frequent they will be in the voluntary Service of God, and the greater Delight they will take in it. And thus much may serve to clear the Measures of true Religion.
(2.) But there are many Mistakes, and false Notions of Religion in the World; and by reason of these, Men are very prone to exceed their due Bounds.
And here I shall set down some of the most common and popular, which are most apt to deceive.
(1.) That God is pleased with such kind of Service, as doth most please our own Fancies. This is the Foundation of what the Scripture calls Will-Worship; Colos. 2. 23.i. e. when Men are not contented with what God hath appointed; but set up their own Fancies, and imagine that God will be as much pleased with them, as with any thing himself hath required. Such as the Worshipping of Angels, and abstaining from Meats there mentioned. If these had been any necessary parts of Religion, no doubt Christ and his Apostles would have recommended them to the Christian Church; but they are far from it; and St. Paul very much dislikes the introducing such things, although they had some plausible Pretences for them; which he calls a shew of Wisdom. But it came at last to this, that such a Severity in Diet, such Humility in making use of the Mediation of Angels, seemed very agreeable to the Fancies of Men; and the distance between God and us. And from hence they came to the Invocation of Saints, as appears from them; for their Fancies still ran upon the manner of Earthly Courts, and thought things were managed in Heaven accordingly. From hence came all the gross Superstitions, the frequent Addresses, the tedious Pilgrimages in the Church of Rome only to procure the Favours of some particular Saints, to intercede with Christ, that he might intercede with God for them. Whereas the Scripture shews us the plain and direct way of making our Applications to the Father, by the Mediation and Intercession of his Son, whom he hath appointed the Mediator between him and us.
So gain, in the Worship of Images, as directly forbidden, as Adultery and Murder are in the ten Commandments; yet because Men shew respect to one another, in keeping and kissing their Pictures, therefore God cannot be displeased with worshipping Images, tho' against his Commandments, because they intend it for his Honour.
This among others, because the heats of Fancy, and Variety of Expressions, is pleasing to themselves in Prayer, they conclude it is so to God too. Whereas the Wise Man takes notice of the multiplying words in Prayer, as one of the Vanities of Mankind. Be not rash with thy mouth, and let not they heart be hasty to utter any thing before Eccles. 5. 2.God; for God is in Heaven, and thou upon Earth; therefore let thy words be few.
Some place too much of their Religion in a Zeal for or against some external Ceremonies of Worship, and both think what they do, is very pleasing to God. Whereas at the bottom, there may be nothing but Temper and Prejudice, and Education in both sorts. Some have a natural Averseness, confirmed by their manner of breeding, to all kind of Ceremonies; and others as great an Inclination to them. But still God must be pleased with what they are. As the warlike People of old worshipped their God's in Armour; and the rest according to the peculiar Dresses and Habits of their Countrey.
(2.) That God is pleased with what doth most cross and displease our Inclinations. This is another Fountain of Superstition; and seems contrary to the former; only they think God is more averse to our Inclinations, than to our Fancies. It is true, our Inclinations are too much bent to what is morally Evil; and that God abhors. But that is not the thing I am speaking of; but of such Inclinations which have no real Evil in them; but are meerly natural, as to a Freedom from Pain and uneasiness. And the Point is whether God be pleased with seeing us, to vex and Torment our selves; and whether that be any acceptable Service to God? As to deny our selves natural rest, to avoid eating a thing because our Appetite is pleased with it; to kneel upon bare Stones; to cut our Flesh; to whip our Bodies, &c. for they are all of the same kind. Can we think that God is pleased meerly with the torment we put our selves to? What Conceptions must we have of God then? I do not deny, but reason teaches us to moderate our Appetites, and not to indanger our sensual Inclinations to Rest and Ease too much, because of ill Consequences. But there is a great deal of difference, between a moral Government of our selves, and making those things a part of Religion, and imagining that God is pleased with our meer doing them. Which was the Principle, which carried the Idolaters of old to Sacrifice their Children to Molochi because God would be best pleased with that, which was the most against their natural Inclination to do.
(3.) That God is more pleased with Duties of Worship than with moral Duties. From hence they think to make amends for the Miscarriages of their Lives by diligence in Religious Duties. This was the Foundation of Pharisaism, i. e. of Hypocrisie, among the Jews. Their Principle was, That God valued nothing so much as his own immediate Service; and therefore, they took great Care about that, and what related to it; but for Justice and Mercy, and Charity they seemed to have very little regard to them; and thought God was so pleased with their Zeal for his Service, that he would easily pass by other Faults. And no doubt, one of their great Quarrels against our Saviour, was delivering the contrary Doctrine, that God preferr'd Mercy before Sacrifice; and that Men ought to be reconciled to their Brother, before they offer'd their Gift at the Altar. But still Men are prone to go on in the same way, and to hope that some more than ordinary Devotion will make amends for their Sins; and then it is no wonder to see such over devout at some times, who are very loose and careless at others.
(4.) That God takes more notice of the Duties we perform, than of our manner of doing them. As though he rather number'd than weighed them. And no wonder, if such be more frequent and diligent than others in them; they think they can never exceed therein, though they neglect some necessary Duties, as to themselves or Families the mean time. The Service of God ought not to be neglected; for that argues a contempt of Religion; but neither ought we to neglect the Duties of our Calling, for that argues a mis-understanding Religion; as though we did not Serve God when we did our Duties therein. It is no hard Matter to allot the several proportions of time to both, if Men consider their several Obligations. For, as the Pretence of worldly Business ought not to excuse Men in their neglect of God's Worship; so neither ought the Pretence of God's Service, to justifie Men in the neglect of their Callings. God did not require of the Jews to be constant in his Temple from all parts; for then they could never have subsisted; but at the solemn Feasts he strictly required it, and every Week, where-ever they were, they were to keep Holy the Sabbath day. Persons that were more at leisure, and had greater Conveniences spent more time in their Devotion than others. Thus Anna departed not from Luk. 2. 37.the Temple, but served God therein night and day. But this was not a Matter of strict Obligation to others, although it shewed an excellent Temper of Mind in her. But in Case of such frequent returns of Devotion, there must be great Care least that abate the Fervency, and what was first taken up for Devotion come to be a meer Custom, and we flatter our selves that God will accept the bare Duties without the Life and Spirit of them.
(3.) These words may be taken in a Moral Sense for that Righteousness, which respects other Men; and that is twofold. (1.) Of Judgment. (2.) Of Practice.
(1.) Of Judgment, concerning the Actions and Designs of others; i. e. be not too ready to censure, and condemn them; why shouldst thou destroy thy self. i. e. Why shouldst thou bring the same Severity upon thy self, which thou usest towards others; according to that of our Saviour, Judge not that ye be not judged, &c.Matth. 7. 1, 2.
Two things to be spoken to, for clearing this Point;
(1.) How Men are too Righteous in this Matter?
(2.) What Mischief this brings upon them.
(1.) How Men are Righteous overmuch in this Matter?
(1.) Not in passing a true Judgment upon the Actions of others. For to do otherwise proceeds from want of Judgment, and Righteousness. Of Judgment, if we do not see the difference of Good and Evil: Of Righteousness, if we will not. As far as we are concerned, we are not to suffer our Passions to blind our Judgments; not to think that to be a Vertue in one, which we should account a Vice in another; nor to call that an Infirmity in one, which we should judge to be Wilfulness, and Presumption in another.
(2.) Not in keeping our selves from being deceived by the false Pretences of others. It is possible for Men to make use of this very Saying, to abuse the Credulity of well meaning Persons; and to account the discerning of Spirits, as far as it lies within our reach, to be assuming too great a Power of Judging. But our Saviour thought it not inconsistent with his Precept of not Judging, to expose the Hypocrisie of the Scribes and Pharisees; but then, he certainly knew it to be Hypocrisie in them. And as far, as we are certain by the Rules which he hath given us, we may do the same thing.
But wherein then lies being Righteous overmuch?
(1.) In not making allowance for the common Infirmities of Mankind; which do not only consist in the Imperfections of good Actions, but in such Failings, which human Nature is subject to in this State; notwithstanding our greatest Care to avoid them. If Persons will be severe upon others, for such things as these are, and condemn all Religion as meer Shew and Hypocrisie in them on that account; this is being Righteous overmuch. For, they do not make the same allowance which God doth; and without which it were a vain thing to hope for Salvation. For, if God should be so exact to mark what is done amiss by us, who can stand before him? And if we expect such an allowance to be made to our selves, what reason have we not to make it to others? At least so far, as not to condemn them for want of Sincerity in the main, because of some such Infirmities. How can we righteously judge them, whom God will not judge? We must in judging others make allowance for the Weakness of Judgment and Strength of Passion, which we find often accompanied with a real Tenderness of Conscience. I confess it is very hard to believe, where we see a great appearance of Spiritual Pride, a neglect of moral Duties, Censoriousness towards others, Impatience of Contradiction, &c. that there is a real Tenderness of Conscience joyned with them. But yet some have stronger Convictions of some Duties than they have of others, and if they did Act against their Consciences in those Matters, they should resist that which they account the clearest light they have; and in so doing they must cast off the immediate Guidance of their Consciences, which might have very bad Effects, as to the Force and Power of Concience in other things. I am afraid many do not impartially weigh and consider things as they ought; but when, or where did the Generality of Mankind do so? he thinks such Scruples are weak, and ought to be laid aside; but they say, they cannot overcome them; and they have prayed and searched, and used the best means and cannot be satisfied; and what can they now do?
Conscience is really a nice and tender thing, and ought not to be handled roughly and severely; considering how unaccountable sometimes to others, the real Scruples of some Consciences are. Although Conscience be a Man's Judgment in order to Practice, yet there may be a great strictness of Conscience, where there is no strictness of Judgment; and Conscience in some Cases is more nice for want of Judgment. But what then? must we condemn all those who labour under that Distemper? And that you count want of Judgment in him, he may look on as want of Sincerity in you.
We have been so long censuring and condemning each other for such things, that God seems by his wife Providence, to bring the Plea of Scruples of Conscience round, that we may learn more Tenderness to each other. By which we see that some may really scruple that which others wonder at, and that Mens Consciences are not to be measur'd by the same Light; for that is a Matter of Admiration to one, which is of Scruple to another.
The best use we can make of this, is, to pity the Infirmities of Mankind, and of those most, who are under the Conduct of a mis-guided Conscience, because whatever the Action be their Design and Intention is honest and good.
(2.) In putting the worst Construction upon Mens Actions, which is directly contrary to that Charity St. Paul so much commends; for that not only bears the worst, and hopes for the best, but where a thing is capable of being made better by a favourable Sense, it is ready to give it. Now, there are many things Men do, which are accounted good or evil, according to the Intention 1 Cor. 13. 4, 5, &c.of the doer of them. I do not say, That alters the Nature of the Action in it self; for what God commands is Good, and what he forbids is Evil, whatever Mens Intentions be; but although a good Intention cannot make a bad Action good; yet a bad Intention may make a good Action evil; not in it self, but to him that doth it.
And so there are two ways Men may exceed in judging;
(1.) In making no Abatement in an evil Action as to the Person, for the goodness of his Intention. For, altho' the Action be not good by it, yet it is so much less evil; and in doubtful Cases it takes much from the Guilt, although not where the Command is plain; as in the Case of Saul.
(2.) In charging Persons with a bad Intention in a good Action, where there is no plain Evidence; for then, it is but Suspicion, and an uncharitable Judgment. Our Saviour might justly charge the Pharisees with this, as to their Alms and Prayers, because he knew their Hearts. They laid them open enough to others, by their Asfectation; and where that is gross and notorious, it were weakness, and not charity to judge otherwise. But where we have no ground for it, to judge Men to Act upon bad Principles, is being Righteous overmuch, or rather being unrighteous and uncharitable.
(3.) In judging Mens Condition towards God; from some particular Actions, although contrary to the general Course of them. Think with your selves, what strange and mistaken Judgments you should have past upon David and Ahab; if you had been privy to the Adultery, and Murder of the one, and had seen the Humiliation of the other. If you had seen Ahab in his Mortification, when he fasted and put on Sackcloth and humbled himself, you 1 Kin. 21. 27.would have thought him a Saint; for he seemed to have been in good earnest for the time. And if you had judged of David by those particular Actions, you must have concluded him a very bad Man; but both these Conclusions had been false; because taken up upon too slight, and narrow an Inspection. The same Case had been as to St. Peter's denial, and the Repentance of Judas. We must not form our Judgments of others, by single and sudden Actions, which Persons may fall into by Surprize, or sudden Accidents, and conclude all the rest to be like; but we are to suspend our thoughts for the present, and to weigh and compare the Course of a Man's Actions together. For, so God will judge Mankind; and so ought we to judge of one another.
(4.) In judging of Mens spiritual Estate from outward Afflictions, which befall them. Thus Job's Friends were righteous overmuch, when they charged him so deep with Hypocrisie, because his Calamities were extraordinary. It is natural for such, who believe Providence to interpret God's Actions towards Men, are either as Marks of his Approbation or Displeasure. But God hath no where declared so much, and we have no Reason to pass such a Judgment on Men; since the wise Man saith, No Man can know Love or Hatred, by the things which are before him. And there is a just Man who perisheth in Ch. 9. 1, 7, 15.his Righteousness, and a wicked Man, that prolongeth his Life in his Wickedness. If such had seen a just Man suffering to such a Degree, they must have inferr'd, that he was Guilty of some secret Wickedness, which made God deal so hardly with him; but the wise Man saith, this was to be Righteous overmuch; for God is not to Act according to our Measures. He knows what is best, and fittest for Men to undergo; and he never Acts so, as they shall have Cause to complain at last. There is a just Man to whom it happeneth, according to the work of the Wicked; and there is a wicked Man, unto whom it happeneth, according to the work of the Righteous. Therefore 8. 14.it is very unrighteous for us to pronounce any wicked, meerly because they undergo greater Sufferings, and more pinching Calamities than others. There is no judging a Child to be out of his Fathers Love, because he corrects him for his Faults; as long as there is hopes of Amendment he will do it; and when there is none, he lets him alone to take his Course, but he is then more displeased than ever.
(5.) In judging too easily concerning the Faults and Mis-carriages of others. Men shew their severity to others, and partiality to themselves this way; they think themselves hardly dealt with, to be censur'd upon vain and idle Reports; and yet they are too apt to do the same thing by others. There is a Justice, we ought to shew to the Reputation of others; which lies here in doing as we think reasonable, as others should do by us. Some cannot think so well of themselves, unless they think amiss of others; and such are very prying into the Faults of other Men, and are pleased with hearing them; because hereby they bring them on the same Level with themselves. What a Satisfaction doth it seem to profane Men, to find out the Miscarriages of such, who pretend to Religion? But are they the better, or Religion the worse for them? To be a Scandal to Religion, is a great Aggravation of a Fault; but still Religion is not to blame; for it was the want of it, which made them commit those Faults; but where there is a desire to hear the Miscarriages of other Men, and a Pleasure in relating them; no doubt there is an ill Temper of Mind, from whence this proceeds.
(6.) In not using the same Measures, in judging the good and the evil of other Men. The one they presently and easily believe; but the other they make many Difficulties about. If any evil Action be reported of a Neighbour, that is presently entertained and spread abroad to his mighty disadvantage; although it be at first taken up from a malicious, or ill grounded Report. But if a good Action be told, they find out all possible ways, either to lessen the Credit of the Reporter, or the Nature of the Action, or to find out Circumstances to exasperate it. So much Malice and ill Will doth appear, in the ordinary Considerations of Mankind, and the Judgments they pass upon one another.
(7.) In pronouncing concerning Mens final State in another World. Which is wholly out of our reach and Capacity. For that depends upon such things, which it is impossible for us to know, as
(1.) The Nature and Aggravation of Mens Sins; which depend upon Circumstances we cannot know, but God doth. What measure of Knowledge they had; what Temptations they were under; what means of Resistance; what Degrees of Wilfulness and Presumption there were in them.
(2.) The Sincerity of their Repentance for those Sins. We know, it may be, the Sins they have committed; but we cannot know, how much they have smarted for those Sins in secret; what Agonies of Mind they have undergone for them; how earnestly they have pray'd for Forgiveness, and Strength against them; what an inward Abhorrence and Detestation they have of them; what a real Change hath been made in their Souls, as to what they have loved and delighted in.
(3.) What Failings are consistent with a general Sincerity. We know a perfect Obedience is impossible; therefore we must allow some, or else we must send all to Hell. But then, how to fix the nature and number of such Failings, so, as to say, So far he may fail, and yet be sincere is impossible for us to do; since we must take in those Circumstances, which it is impossible for us to know.
(4.) What things are absolutely necessary to Salvation, of particular Persons. Bold and presumptuous Men are very positive and daring in such Cases; but such as are modest and humble dare not go farther than God hath declared. Some unreasonably restrain the Possibility of Salvation, to the Bounds of their own Communion; but I should sooner question the Possibility of their Salvation, who thus censure and condemn the rest of Mankind. Which is not consistent with that Charity, which the Scripture makes more necessary to Salvation, than any one Communion.
(5.) The Bounds of God's Mercy. The usual Terms of it are expressed in Scripture: But even that hath acquainted us, that God hath not tied up himself from some extraordinary Instances of it. As in the Case of the Thief on the Cross. This is no ground for Incouragement to any to put off their Repentance, but it is a sufficient ground to keep us from censuring any, as to their final Condition in another World.
(2.) The Mischief they bring upon themselves, by being thus severe towards others.
(1.) This provokes the Malice of others against them; who are sure to be revenged, if possible, on such who are so ready to condemn others; and to lay open their Faults, thereby to expose their Weakness or Hypocrisie. Whereas Candour and Fairness, makes Men willing to use the same towards those who use it to others.
(2.) It provokes God to be severe to such as shew no Mercy towards others. And so our Saviour understands it: Matth. 7. 1, 2. Nothing we have so much Cause to dread, as the Severity of God's Judgment upon us; and nothing should make us more willing to shew Kindness and Good-Will to others, than to consider that God will have a regard to it in his dealing with us. Especially, if it appear in our Actions, as well as our Words. Which is the next thing to be considered,
(2.) We may be Righteous overmuch in the moral Practice of Righteousness towards others.
(1.) That Men may exceed herein.
(2.) That this proves mischievous to themselves.
(1.) That Men may exceed in Righteousness in their dealings with other Men.
In the Matter of right and wrong, between Party and Party, Men may be Righteous overmuch, viz. When Men take all the advantages which the Law gives them against others, without Consideration of their Condition and Circumstances. It hath been long since observed, That Summum jus summa injuria; the Reason whereof is, That the Law being made for a whole Community cannot be so framed, but it may pinch hard upon some particular Persons if it be severely pursued; whose Circumstan…es are such, as the Law never intended. The Foundations of Justice, saith Cicero, are that no innocent Person suffer, and that the Off. l. 10.common Good be maintained. Where the Circumstances of Persons deserve Pity; it is not Justice, but Inhumanity to pursue their own Right to the ruin of others. No certain Rules can be set down, because Circumstances vary so much, but it doth not become a good Man, to insist upon a bare Right to the utter ruin of another; if they are such as deserve Commiseration, i. e. Poor, helpless and willing to do what they are able for Satisfaction. Aristotle saith, That a …th. l. 5. 10.good Man doth not pursue the foreign, the exactness of Law; but abates of his Right, although he is sure he hath the Law of his side.
Is it then unbecoming a good Man to pursue his Right? No. But he ought so to manage it, as to shew he hath a regard to Equity as well as Justice.
But there are several ways of Mens being Righteous overmuch.
(1.) When they mind Justice without Mercy. The truth is, such Persons are not so much as moral Heathens; so far are they from being good Christians. Which so earnestly recommends Charity and Kindness to our greatest Enemies. So that even our Justice ought to have a mixture of Mercy in it.
(2.) When they make the Law the Instrument of their Revenge; when they are glad they have taken their Enemies at such an advantage. We may here apply St. Paul's words, We 1 Tim. 1. …know the Law is good, if a Man use it lawfully. But there may be a very unlawful use of it, when it is made to serve Mens Passions against each other.
(3.) When they seek for no Accommodation of their Differences in a fair and amicable manner. The Necessities of some Cases are such, That they are fit to be referr'd to such Wise Arbitration as the Law provides; but if Men are restless and litigious, who love Differences, and delight in vexing their Neighbours with Law Suits, it is certain they have not the Spirit and Temper of Christians, who are to live peaceably with all Men.
(2.) How this proves so mischievous to Men.
(1.) It makes such Mens lives very unquiet, and troublesome to themselves and others. For it is impossible for some to disturb others, but they must expect a Retaliation. Many Men would have their Passions lie more quiet, if they were not rouzed up and awakened by others; but when they are, they know not how to lay them asleep again. And so they exasperate and provoke each other, and take away all the Peace and Contentment of one anothers Lives. And what Care and Solitude, what Vexation and Trouble doth attend those, who are thus Righteous overmuch, that they will always be endeavouring to right themselves, till they bring the greatest mischief upon themselves?
(2.) It provokes God to shorten their days out of pity to the rest of the World. For the greatest Blessings of this World, are promised to the meek and patient, and charitable, and merciful Persons; and therefore, others have no reason to expect any other but a Curse upon them.
To conclude all by way of Advice, as to the general Sense of these words;
(1.) Not to think every thing too much, in Religion and Vertue, because some are here said to be Righteous overmuch. The far greatest Part of Mankind err the other way. They care not how little of Religion they have; and they desire no more than just to carry them to Heaven. Which shews, they neither know, what Heaven or Religion means; for then they would be convinced, their Minds could never be too much prepared for it.
(2.) To understand the difference between true Wisdom, and Righteousness, and that which is not. For, upon that depends the just Measure of them both. We cannot be too Wise in that which is real Wisdom, but we may be too easily conceited of our Wisdom, and cry up that for Righteousness which is not, but a sort of busie Impertinency about little Matters in Religion, and making a great noise about them, which signifie very little as to true Wisdom.
(3.) Be not too curious in searching, nor too hard in censuring the F…ults of others. It is a very unpleasant Curiosity to find out the Faults of others; like that of some Creatures, which delight in Dunghils; and those who consider the Frailties of human Nature, will not be too severe upon the Miscarriages of others.
(4.) Live as easily with others as you can, for that tends much to the sweetning and prolonging Life. It is not possible to live without Injuries; take as little notice of them as may be; and that may be the smartest Revenge. If you are forced to right your selves, do it with that Gentleness and Fairness, that they may see you delight not in it.
(5.) Avoid a needless Scrupulosity of Conscience, as a thing which keeps our Minds always uneasie. A Scrupulous Man is always in the dark, and therefore full of Fears and Melancholy apprehensions; he that gives way to Scruples, is the greatest Enemy to his own Peace. But then let not the fear of Scrupulosity make you afraid, of keeping a good Conscience; for that is the wisest, and best, and safest Companion in the World.
FINIS.