The New Command Renewed, Tract
THE NEW COMMAND RENEWED: OR, Love one another.
PART. I.
GOds one and only deſign is, by the words of his mouth, and the works of his hands; to bring forth his own *foreign Gen. 1.27Image in all times and diſpenſations; and that is oneneſſe. When he created man, he made him the likeneſſe and image of himſelf, one; yea, though he created Male and Female, Gen. 2.24yet were they not two, but one fleſh.
When this Image was defaced, and man continued not in his uprightneſſe, that is, in his ſimplicity and oneneſſe; that which God aimed at in the reſtauration of man, was the reparation of his image oneneſſe: that God and man might be one againe. Yea, that in Chriſt all things in Heaven and Earth, which were fallen out with, and fallen away from man; Epheſ. 1.10upon his falling away from God, might be gathered together into one.
Yea, all the diſpenſations and diſpenſators which God hath left in the world are to diſappear and be no more, when once the Saints come in, foreign Epheſ. 4.13or (more emphatically) into the unity of the faith;
That is (as I with ſubmiſſion conceive) when the Jewes and Gentiles, the fulneſſe of them ſhall be called in (and come to the knowledge) or rather the acknowledgement of the Sonne of God, unto a perfect man; foreign, … re…d, … Cor. 16.18 … He without us is not made perfect.or the man at age, and the meaſure of the ſtature of the fulneſſe of Chriſt; Chriſt (I mean myſtical) is not yet a perfect man at age, is not yet in fulneſſe; nor be, till all his Members both Jews and Gentiles are brought forth. Now when theſe ſhall be brought into the unity of faith, which is the acknowledgement of the Son of God, &c. then is Gods deſign of oneneſſe accompliſht.
Now to the effecting hereof, God hath promiſed to beſtow on his people one heart, Ezek. 11.19. Ezek. 11.19which is not only in relation to their being new-born, and ſo being one with God; but as the Jews went with one heart to Jeruſalem, that they might build the Temple: ſo in relation to this deſign of the Unity of Faith, God will knit together the hearts of his people, Iſay. 60.8that they ſhall flie together like Doves to the windows: yea, and ere they are aware (I believe) they will finde their ſouls made like the Chariots of Amminadab, Cant. 6.12or a willing people. In a word, the top & conſummation of all the happineſſe, which Chriſt prays for his, is [John 17.21.] that they all may be one, as thou Father art in me and I in thee, that they alſo may be one in us. Indeed, the glory of all our hereafter glory will be, an oneneſſe of communion with the Father, Son, Spirit, and one another in God, who is one in all and all in one.
But ſeeing that as yet there ſeemes to be a breach not only between the Jews and Gentiles; but between them who have attained to the knowledge and acknowledgement of the Son of God; I ſhall endeavour to bring the Saints to keep the unity of the ſpirit in the bond of peace; Epheſ. 3.4, &c.for there is but one body, one ſpirit, one hope, one Lord, one faith, one Baptiſm, one God and Father of all, who is above all, and through all, and in you all.
Now that we may walk together in one way, it is requiſite that we be of one heart, and that which conduceth moſt thereunto, is, that we be of one mind: for the more unity there is in judgement, the more there's like to be in affection (becauſe likeneſſe produceth liking) and the more oneneſſe there is in affection, the more there will be in practiſe and converſation; the more union there is, the more communion there will be, and the better; the leſſe union there is in judgement and affection, the leſſe and worſe will our Communion be.
And ſeeing we can hardly live together, unleſſe we love together, or as the Prophet ſaith, (Amos 3.3.) Seeing we cannot walk together unleſſe we be agreed, I ſhall (as God inables me) lay down ſome principles, which if read (as written,) without prejudice and partiality, will not a little provoke and conduce to union and agreement.
The firſt Principle.
1. That we may meet to agree together, 1 Principle.let us agree to meet together, and that's meet: for ſaith the Prophet, how can two walk together, unleſſe they *Meetings, are meet things.meet and come together? ſo I would read that, which we read, unleſſe they *Be agreed.agree together: meetings are the Poarch or entry into agreements. And me thinks Chriſtians ſhould not be much intreated to treat together; ſurely 'tis to be feared, that they are loth to agree, who are loth to meet about an agreement.
Ob. Object. Hindrance of meeting.But what makes the Saints ſo backward to meet about an agreement?
Anſ. Anſw.Theſe three things.
1. Self-Conceit.
2. Pride of heart.
3. Satans policie.
1. 1 Self-conceit.A ſelf-conceit that each of them is in the right; every man hath a good opinion of his own opinion. Matthew. 26.26Every man puts it off from himſelf, and inſtead of ſaying as did the Diſciples, (when Chriſt told them, one of you ſhall betray me) Maſter is it I? moſt are ready to ſay, Maſter 'tis not I. Having exhorted to love Romans 12.10 He adds verſe 16. Be not wiſe in your own conceits.Moſt men inſtead of confeſſing their blindneſſe, aske like the ſcornfull Phariſee, are we blinde? ſo loth are men to ſuſpect their own defects. It was juſt ſo in the time of the diviſion between the Roman and Grecian Churches, each juſtified themſelvs, and neither would acknowledge themſelves to be in the error. But Chriſtians hear a little; if you think your ſelves in the right, I hope you think ſo on good grounds, and not that you are in the right meerly by thinking ſo: now if your grounds be good upon which your conceits are built, you need not be afraid, nay you may be incouraged to produce them with boldneſſe. 'Tis to be ſuſpected that they who refuſe to bring forth their ſtrong arguments, have no ſtrong arguments to bring forth. Chriſt tells us, Joh. 3.21. John 3.21that he that doth truth (and he that holds truth) cometh to the light, that his deeds may be made manifeſt, that they are wrought in God.
If mens arguments be pure and good, they will not be the worſe, but the more confirmed by being weigh'd; if they be found either baſe metal, or counterfeit, the diſcovery will ingage them to part with them, and to take their part no longer, leſt they deceive their ſoul: in ſhort, if they be good, they may do good, they may help others to ſee the light; if bad, 'twill be a mercy they were produced; for you are loſers while you follow darkneſſe and lying vanities.
2. 2 Let, pride of heartThe ſecond hindrance to a meeting about agreement is Pride of heart; Men are loth to be the firſt movers, leſt they ſhould be thought timerous and willing to yeeld; but beloved Chriſtians, Chriſt Jeſus did not ſo; God and we had never met nor had been reconciled together, had not God come to us firſt. Though God were offended by us, and had thence juſt reaſon to be for ever offended with us, yet he ſounds a truce, and makes the firſt tender of agreement; ſhall we not walk as we have him for an example?
'Tis very obſervable, that while any one party is low, it pleads for moderation and reconciliation; but when it hath got the ſtaffe in its hand, it ſcarce mindes, much leſſe practiſes either. Ah Chriſtians, the very Heathens will ſhame us; for Ariſtippus an Heathen, though elder then Aeſchines, who began the ſtrife, ſues firſt for peace: ſhall we not be friends, ſaid he to Aeſchines? Chriſtians, I beſeech you go to one another, and ſay as Ariſtippus, ſhall we not be friends? And oh that every one would anſwer as did Aeſchines, yes, with all mine heart.
3. Satans policy.A third hindrance to a meeting about an agreement is Satans policy; we may take up Pauls words when he writes to the Theſſalonians, 1 Theſ. 2.18. we had come unto you once and again, but Satan hindred us. Chriſtians, why do ye not come one to another? why are ye not in your journey, 'tis to be feared Satan ſtands in your way and ſtays you.
The ſecond Principle.Principle, right underſtanding.
2. Being met, labour for a right underſtanding, of each others mind; there is nothing makes men ſtand at ſuch a far diſtance as a miſ-underſtanding: 'tis with men now as with the men at Babel, the languages are confounded, and they underſtand not one another.
At your meetings, Three things begge of God. The delivery of truth you.ſeek God about theſe three things for a right underſtanding.
1 That God would be pleaſed by his own Spirit to declare and make cleare his truth unto you; that he would make known to you, and make you to know what is his good, perfect and acceptable Will, that ſo you may walk before him in all well-pleaſing.
2. The delivery of truth … you .Intreat God, that he would deliver you to the truth, as well as deliver the truth to you; not only that he would open his truth to your hearts, but alſo open your hearts to his truth, that ſo you may cloſe with every truth, embracing and welcoming it as your joy, though it ſhould open you to never ſo many repreaches in the world.
3. Intreat God to remove all obſtacles, 3 Removal of obſtaclesand to take that out of the way which ſtands in the way, and keeps you from underſtanding and owning truth.
Such as theſe.
1. Self intereſt in holding any opinion; … Self-intereſt.nothing more hinders men from going to, or going from an opinion then the intereſt they have by holding it; men do not care ſo much for the opinions they hold, as for what they hold by their opinions. Many a man thinks (I am confident) what Demetrius ſaid [Acts 19.27.] This craft by which we have all our wealth is like to be ſet at nought, and then we are like to come to nought.
Hence they begin to flie in the face of truth, and oppoſe it with outragious rage; ſo dearly ſweet, and ſweetly dear is their darling gain; They ſee they cannot have the Honey, unleſſe they burn the Bees, and therefore fire them forthwith; they cannot poſſeſſe the Vineyard unleſſe Naboth be put to death, and therefore he muſt be diſpatch't. When once the coppyhold of gain and honour is touch't, men begin to look about them, and will never call godlineſſe gain, becauſe gain is their godlineſſe.
Beſeech God therefore that you may be unſelfed, and may lay down all your intereſt of gain and honour.
Let the truth of God be ten times dearer then tenths, or any income of gain and honour, which cometh in by any opinion; for (as ſome ſay) where gold grows, no plant will proſper; ſo certainly no truth will be dear, nor have heart-room, where the love of money or honour hath taken place.
2. Intreat God to keep you from paſſionate diſcourſes and diſputations; or from paſſion in diſcourſes and diſputations. For
1. Tha wrath of man worketh not the righteouſneſſe of God.So much paſſion as there is, ſo much there is to no purpoſe; yea to an ill purpoſe.
2. Paſſion uſually ariſeth more from and for ſelf then Chriſt.
3. Paſſion hinders the efficacy of the argument; for the tingling of paſſion hinders the ſound of truth.
4. Paſſion unfits a man for diſcourſe, and confounds both memory and underſtanding; ſo that as Ariſtotle hath obſerved foreign; they that are in paſſion cannot diſcern nor judge of truth.
5. Chriſt loſeth more by the paſſion then he gains by the diſputation; for while you ſeek to honour him, he finds himſelf to be diſhonoured.
foreign.
When two diſpute, and th'one begins to rage, The other not retorting is more ſage.
3. 3 Prejudice.Intreat God to remove prejudices, for that doth very much prejudice the entertainment of truth. Ahab had ſuch a prejudice againſt Michaiah, that he would not call him Prophet, but [1 King. 22.8.] 1 Kings 22Michaiah the ſon of Imlah. There's one man, Michaiah the ſon of Imlah, but I hate him, for he never ſpeaks good concerning me but evil; but as Jehoſhaphat ſaid to Ahab, Let not the King ſay ſo; even fo would I ſay to you, Chriſtians; let not Chriſtians ſay of one another, this is a rigid man, I will not hear him; or this is a Sectary, I will not hear him. Beg of God that prejudice may not hinder cloſing with truth.
The third Principle.
3. When God is ſought, 3 Principle, ſpeak plainly aNd clearly.and you begin to diſcourſe, deal faithfully as in the preſence of God; Fit words are better then fine.uſe not policy and ſophiſtry to vaile the truth. Do not ye equivocate nor mince your meanings, hiding it under dubious termes, but propoſe all things clearly. Affect not novelty or nicety of language, but ſpeak in known and familiar phraſes.
Many times there's ſuch a do kept about termes, that before the diſcourſe be ended, men loſe themſelves and the queſtion too: therefore ſpeak plainly and not in parables. *How many 3000 words have theſe three words coſt. foreign.It's no little vanity to ſpeak ſuch words as will conſtrain you to uſe twenty, and ſometimes twenty times more to explain what you meant.
The fourth Principle.
4. Be as willing to hear as to ſpeak; 4 Principle, hear much, ſpeak little.a man ſhould hear twice as much as he ſhould ſpeak, and it ſeems to be intimated in his having two cares, but one tongue. Were there in times of diſcourſe more hearers and fewer ſpeakers, there would probably be eaſier and ſpeedier determinations; much talk hinders obſervation, and keeps things from being weigh'd. A man ſhall meet with ſuch talkatives, as (like the beating of an unbrac'd drum) are able to beat ſome men out of their wits, at leaſt their patience; they are ſo confuſedly buſie, and ſo buſily confuſed.
The fifth Principle.
5. 5 Principle, weigh what is ſpoken.Weigh not who ſpeaks, nor how it is ſpoken, but what is ſpoken; you ſhould not overvalue, nor undervalue a truth, becauſe ye like or diſlike the party or his manner of ſpeaking. Sometime (according to the Proverb) we dandle the child for love of the Nurſe, and take up an opinion for his ſake that brings it; *Maldonate ſaid of the explication of a place of Scripture, that it was moſt agreeable to antiquity, but becauſe Calvin h…d ſo interpreted it, he would chuſe a new one. Phil. 4.15and others refuſe an opinion becauſe ſuch a one holds it.
But Chriſtians, conſider what you do; would a man take poyſon, though from a Father, or refuſe a Cordiall though from an enemy? It was better ſaid, Amicus Plato, and Amicus Ariſtoteles, ſed magìs amica veritas. And the Apoſtle rejoyced that Chriſt was preached, though they that preacht him did it out of envy and to add to his bonds; go from any man to go to truth; but go from no truth to go to any man. As Chriſt ſaid; the pollution is not from without, neither indeed (in this ſenſe) the purity. What is the word the better for being in Pauls mouth, or the worſe for being in Apollos? What is the Heavenly treaſure the worſe for being brought in an earthen veſſell? or the better when handed to us by an Angell? is the word of Wiſdome the better for the Wiſdome of words? or is truth the leſſe beautifull becauſe naked and not arrayed with Sattin words, and ſilken phraſes? what though a man have neither ſilver nor gold to give you, is not Chriſt worth the receiving?
'Tis ſtrange to ſee how men are led into, and led out of opinions meerly by an opinion of the man. The Philoſopher (though he were the ſame man and of the ſame minde) in his ſquallid rags, could not finde admiſſion, when better robes procur'd both an open doore, and reverence. Boldneſſe and readineſſe of ſpeech with the moſt (though not with the moſt judicious) bears away the Bell. To go from Ariſtotle, Ipſe dixit ſwaid all.though a man go to reaſon, is, or had wont to be, no ſmall diſgrace in the ſchooles.
If Herod ſpeak, then it is the voyce of God and not of man! but if Paul ſpeake, then 'tis what will this babler ſay? Some cannot heare unleſſe a Doctor preach; others will not heare if a Doctor preach. Surely Chriſtians, theſe things ought not to be ſo; truth ſhould be well-come to us though the Devill the father of lies brought it to us; and no hing but truth, though an Angel from Heaven be the meſſenger.
The ſixth Principle.
6. 6 Principle, cuſtome. Chriſt call'd himſelf truth, not cuſtome.Let not cuſtome beare ſway for or againſt an opinion. Let not Antiquity or Novelty make you reſpect or diſreſpect a truth; father truth for truths ſake whether old or new. Though all truth be old *Old truths may come newly to light, God is not tied to time, for the gift of Illumination. Dr. Hall., yet our ſight of truth may be new; why then ſhould new light be a trouble to ſome, or tradition a burthen to others? why ſhould Divine or Orthodox, or Orthodox Divine grow out of date? or why ſhould not a Goſpell-Preacher be in ſeaſon? Some like words and practices becauſe of cuſtome; others have no other reaſon for their diſlike. Never walk by what hath been done, or what is done, unles it be what ought to be done. Reduce things to their primitive inſtitution; and then ſee what God ſaith of them, Matthew 19.8as our Saviour told the Phariſees, Matth. 19.8. Though Moſes for the hardneſſe of your hearts ſuffered you to put away your Wives, yet from the beginning it was not ſo.
Men do now adayes by opinions, as many do by their cloaths; ſome will keep to their great grandfathers habit and faſhion; others as changeable as the Moone, think they are never in faſhion, unleſſe they be ever changing faſhions. Some cannot like a truth becauſe 'tis not of ancient ſtanding; others like it becauſe it is of yeſterday. Some can reverence none but gray-hair'd opinons, others like none but youthfull and ſmoothfac'd ones. Tis true the *Age.multitude of yeares teacheth wiſdome, and ſo may the *Youthfew of dayes; 'tis truth, and nothing but the truth, and all the truth, which ſhould have our eſteem, whether it be old or young; whether the firſt borne of time, or the laſt.
The ſeventh Principle.
7. 7 Principle, proper Arguments.In all diſcourſes and diſputations, uſe proper Media or arguments to prove your tenets by; bring not Scriptures to your reaſon, but your reaſon to Scripture, or judge reaſon by reaſon, and Scripture by Scripture. Morall arguments are not fit and proper to prove naturall Principles by, nor in many things rationall Arguments to prove or diſprove Scripture by. Prove ſpirituall things by ſpirituall Arguments, as the Apoſtle hints to us, 1 Cor. 2.131 Cor. 2.13. which things alſo we ſpeak, not in the words which mans wiſdome teacheth, but which the holy Ghoſt teacheth, comparing ſpirituall things with ſpirituall; or judging ſpiritualls with ſpiritualls. The Apoſtle did not borrow words or Arguments from without, but fitted ſpirituall Arguments to prove ſpiritual things. Neverdraw Eccleſiaſticall concluſions from Politicall premiſſes.
The eighth Principle.
8. Diſcourſe not to cavill but to convince, 8. Principle, cavil not.or to be convinced. Many diſcourſe & diſpute more for faction then ſatisfaction, and hence come ſo many fractions.
Many yea too many, diſcourſe and diſpute to ſhew forth themſelves more then truth; taking more care to ſhew what may be ſaid, then what ſhould be ſaid: ever carping and making objections, when there needs none to be made.
The nineth Principle.
9. When truth is ſpoken, yield to it; 9. Principle, yield to truth.men thinke it a ſhame to ſubmit and ſurrender themſelves after they have ſo long and ſo ſtoutly ſtood in the defence of their opinion: and therefore though they be convinced that their tenet is at leaſt ſuſpicious like ſo many ſophiſters in the Schooles they ſtudy to evade by diſtinctions, rather then give glory to God in confeſſing their ſin.
But Chriſtians, 'tis no ſmall conqueſt and victory that you obtain, when your ſelf, error and darkneſſe is overcome and captivated by truth. 'Tis an honour to be overcome by truth; but to overcome the truth is ſhame. Plutarch makes it a great diſcovery of proficiency in vertue, when a man doth not take it ill that he is confuted.
The tenth Principle.
10. 10. Principle, practiſe together.When, and as far as you are convinced, practiſe. Go together as far as you can; what need you part till needs muſt? you can agree to preach, hear and pray together, though in other things you differ I have ſeen ſuch ſweet ſucceſſe upon the Prayers of Chriſtians met together, who have differed in ſeveral opinions, that I cannot but beſeech Chriſtians, that they would not forſake the aſſembling of themſelves together as the manner of ſome is.Heb. 10.25.
Let us therefore Brethren, Phil. 3.15.as many as be perfect, be thus minded; and whereto we have already attained, let us walk by the ſame rule: and if in any thing ye be otherwiſe minded, God ſhall reveal even this unto you.
PART. II. In the mean time let us like Chriſtians obſerve theſe enſuing Principles. More uniting Principles.They are as ſalve and you may gueſſe at the nature of our wounds by them; I ſhall leave the application of them to the bleſſing of God.
1. 1. Principle, forbearance.LEt us bear with one another, and forbear one another in love: We are commanded to bear one anothers burdens, Gal. 6.2. That ſo we may fulfill the Law of Chriſt; and we ſhall undoubtedly be commended; for 'tis according to the good will of Chriſt, if we bear one anothers burdens. I am confident 'tis a burden to many a ſoul that they are not in all things like minded unto their brethren; Yea, 'tis not without ſome fear and trembling that in any thing they diſagree from ſo many worthy and gracious men that are otherwiſe minded. Oh help to bear, or at leaſt bear with the burden.
You cannot keep the unity of the ſpirit in the bond of peace, unleſſe you forbear one another in love, as appears moſt plainly by their connection, Eph. 4.2, 3. forbearing one another in love, endeavouring to keep the unity of the ſpirit in the bond of peace: this endeavour for unity and peace will be loſt, unleſſe God who bears with us, teach us alſo to bear one with another.
Take theſe reaſons for forbearance.
Reaſons for forbearance 1. The oneneſſe of your end.1. You all pretend, yea, I hope intend the ſame end: you profeſſe one and the ſame deſign, viz. the advancement of the Goſpel of Peace, and the Peace of the Goſpel. Should ye not therefore in relation to this end, rejoyce that Chriſt is preach't, though ſome ſhould preach him out of envy and on purpoſe to adde to your bonds? it was Pauls joy Phil. 1.15.16.18.
Why my dearly Beloved, are ye Ephraim againſt Manaſſeh, and Manaſſeh againſt Ephraim, ſeeing both are for Judah? Oh that Ephraim might not envy Manaſſeh, nor Manaſſeh vex Ephraim any more. See that remarkable paſſage in Mar. 9. v. 38 ſaith John, Maſter, we ſaw one caſting out Devils in thy name, and he followeth not us, and we forbad him, becauſe he followed not us. Chriſtians, is not this many a mans language? forbid him; ſilence him; out with him, down with him, why ſo? why, becauſe he followeth not us. But Jeſus forbad John to forbid him; for verſ. 39. Jeſus ſaid, forbid him not; and he gives two reaſons of it; Firſt, no man which ſhall do a miracle in my name, can lightly ſpeak evil of me. Secondly, v. 40. for he that is not againſt us, is on our part. Chriſtians, can he be againſt you that is for Chriſt; what though he follow not you, he notwithſtanding carries on Chriſts end; bleſſed God, forbid this, that we ſhould forbid one another to do thy work.2. Reaſon, you agree in the moſt and beſt.
2. You agree in the moſt and the beſt things. The Fundamentals and eſſentials of Religion (in which you to whom I write do agree) are of far more worth, and therefore of far more concernment to ingage you, then circumſtantials and accidentals (the things in which you diſagree) are to diſingage you.
3. 3. Reaſon, conſider your ſelves.Conſider that your ſelves alſo are men ſubject to the like infirmities with your Brethren, and ſubject to the like paſſions, and have alſo your failings and aberrations; in many things we offend all; who is there that ſinneth not? good Lord! if thou ſhould'ſt be ſo ſoon angry with us as we are one with another, who could ſtand? Gal. 6.1.I beſeech you to read this Scripture with all lowlineſſe and meekneſſe of mind, Gal. 6.1. Brethren, if a man (or as the margin reads it, although a man) be overtaken in a fault, ye who are ſpiritual, reſtore ſuch an one in the ſpirit of meekneſſe; why ſo? conſidering thy ſelf, leſt thou alſo be tempted. If thou be tempted, that which thou findeſt fault with, may be thy fault.
The ſecond Principle.
2. Until ye are agreed, 2. Charity.have charitable thoughts, not hard and harſh cenſures of each others walking. Judge it rather to be conſcience then ſtubbornneſſe, which ingageth men to walk in different courſes. You would have others think ſo of yon; why will not you think ſo of others? who would not think but that to have every mans good will, to keep the love of relations, to enjoy their liberties, men would comply with any thing, were there not an awe upon their conſciences? whence it may ariſe, I will not queſtion.
Love thinks no evil, viz. of others, 1 Cor. 13.5.as well as towards others. Love baniſheth jealouſies and ſuſpicions, and ſo conſequently cenſures.
The third Principle.
3. 3. Principle, love whom God loves.Draw not away your love when God draws not away his love; dare any man deny his love to that man, where God grants his love? 1 Cor. 16.22.If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha. But is any man beloloved and a lover of Chriſt? Oh take heed, deny him not your love. Let that of the ſpirit which appears in him, draw thine heart more towards him, then that of fleſh which appears, take off thine heart from him.
We many times take notice of that which will divide, and not of that which will unite. A ſmall errour was ſoon eſpied in certain pictures of Apelles, when a thouſand excellent touches were not at all obſerved. One houre of Eclipſe cauſeth the Sun to be more gazed on, then a thouſand faire days. Thoſe ſouldiers who followed Caeſars triumph, publiſhed his vices, but concealed his vertues. But dear Chriſtians, let us rather ſay one to another, as Queen Elizabeth ſaid to the Lord Burleigh, ſit down my Lord, we make much of you, not for your bad leg, but for your good Head. Let us make much of each other and ſit down together, not becauſe there is badneſſe in the feet; but becauſe there is goodneſſe in the head and heart.
The fourth Principle.
4. Principle, cenſure …t intentions.Cenſure no mans intention, till his practice, either words or works diſcover his meaning. Many times by their fears, jealouſies and ſuſpitions men create that in their hearts, which had never a place in the ſuſpected parties imagination. Iacob was needleſly troubled and cauſeleſly afraid of his brother Eſau, when nothing gave him occaſion to ſuſpect his brother, but his own guilty conſcience, which told him he did deſerve it. Iacob fears that he came to execute revenge, when he comes to welcome home his brother, and entertain him honourably.
Jealouſie is as quick as Martial Law; arraignes, condemns and executes all in a moment.
*Miſtakes of things …auſe things to be done …miſſe.Nothing doth more hurt and wrong to friends then jealouſies. Some cry out of ſome, theſe men intend nothing but Anarchy and confuſion; ſo that ſhortly there will be no difference of (nor reſpect to) perſons. Others cry out of others, theſe men intend nothing but Lordſhip and tyranny, to encroach all power into their own hand, and ſo to be Maſters over our faith, and to lord it over the Lords inheritance. But why are ye become evil judges of thoughts? are you the ſearchers of hearts? you would judge more righteous judgement in this, to judge according to appearance.
The fifth Principle.
5. 5. Principle, Incenſe not.Do nothing whereby to incenſe and exaſperate one another. Provoke one another to love as much as you can, but to wrath as little as you may, nay, not at all. 'Tis becoming Chriſtians to uſe ſoft words; and they turn away wrath; but many words ſtir up ſtrife. Bitter words are like ſharp ſwords, they pierce to the very ſoule. Prov. 15.1.But let others paſſion provoke your compaſſion. 'Twas ſweetly ſaid of Calvin concerning Luther, Though he call me Devil, I will call him Saint. Oh that Chriſtians would learn that leſſon of Chriſt, When you are reviled, revile not again!
Alas! do not men ſpeak bitterly againſt bitter ſpeaking; and write bitterly againſt bitter writings, becoming inexcuſable thereby? Rom. 2.1.for wherein they judge others they condemn themſelves, being doers of the ſame things. Oh that Chriſtians would overcome evil with good, paſſion with meekneſſe, bitterneſſe with ſweetneſſe; for a ſoft tongue breaks the bone, Prov. 25.15. Oh how did Abigails affection conquer Davids paſſion, though heated ſevenfold! And how did Davids kindneſſe to Saul, make Saul confeſſe his unkindneſſe to David! However others carry themſelves toward us unbecoming Chriſtians, our carriage toward them ſhould be no other then is becoming Chriſtians.
A Publican will love where he finds love, and ſalute when he is ſaluted; but you (ab you Chriſtians!) are to exceed and excell in love; to love when you are not loved, (though the more you love, the leſſe ye be heloved) to ſpeak faire when you are ill-ſpoken of, not to render railing for railing, 1 Pet. 3.8, 9.but contrariwiſe bleſſing, knowing that you are thereunto called.
Chriſtians ſhould be as the Angels, 2 Pet. 2.11.which are greater in power and might, yet bring no railing accuſations before the Lord; Michael the Arch-angel diſputing with the Devil about the body of Moſes, durſt not bring (hearke ye Chriſtians) he durſt not bring a railing accuſation, but ſaid The Lord rebuke thee. Let us do for the future, as Johns diſciples did by their Maſter, when Herod ſlew him, Mat. 14.12. they took up the body and buried it, and went and told Jeſus. Let us bury in oblivion all railings and injuries, only go and tell Ieſus, and ſay, Lord rebuke them.
The ſixth Principle.
6. 6. Principle.Go not about to make one another odious by repreſenting things worſe then they are. Many times the picture of the Lion is more dreadful then the Lion himſelf. Good Lord! in what black, ugly and deformed ſhapes do men ſet forth one another, as if they were Monſters and no men?
Ah—
—Pudétque referre,
Haec dici potuiſſe, & non potuiſſe refelli.
Ah—
I bluſh to tell it,
That I can ſpeak it,
But cannot refell it.
Tertullus never ſtrained his Oratory againſt Paul, nor Tobias and Sanballat theirs againſt Nehemiah, more then Chriſtians (if at leaſt they be as they are called) do ſtrain theirs to bring one another under diſreſpect and odium.
The ſeventh Principle.
7. Draw not concluſions from other mens Principles & then ſay they are their opinions. 7. Principle.We may make the ſame complaint as David, they wreſt, torture and wrack my words. Alas! Pſal. 56.5.men ſet every thing on the tenter-hooks, and ſtretch and twiſt every Principle like a noſe of wax.
Alas! What pity 'tis to ſee men invert and pervert one anothers words, and at length to draw ſuch concluſions as would make one think they meant what they never meant? 'Twere a good thing to interpret candidly, and when a thing will bear a double conſtruction, to take it in the beſt ſenſe. But we ſee by ſad experience that Sophiſtry makes more Syllogiſmes then Logick doth.
So ſome miſtook and miſreported Paul, Rom. 3.8. as if he had ſaid, that we might do evil, ſo good might come thereof. Mat. 26.61.So the Iews depoſe that Chriſt ſaid he would deſtroy the Temple at Ieruſalem in three days and raiſe it again, when he ſpake of his Body, as appears, Ioh. 2.21. John 2.21.what words thus wreſted and perverted may not be called hereſie and (as they ſaid of Chriſts words) Blaſphemy? when if taken as meant, and in their proper ſenſe, may be found very ſound and conſonant to truth. Take heed therefore of gloſſing or commenting upon anothers Text.
The eighth Principle.
8. 8. Principle, Do as you would be done to.Grant to others what you would have others grant to you. We are uſually better at receiving then at giving; we care not how much we receive, nor how little we give: though it be more honorable to give then to receive? When our ſelves are inferiours and others ſuperiours, we beg (as did the ſervant, Matt. 18 26) Have patience a little, have a little patience; but when our ſelves are ſuperiours, and others inferiours, we have no patience at all.
Jeſus Chriſt ſums up the Law and the Prophets in this Principle, [Matt. 7.12.] Therefore all things, whatſoever ye would that men ſhould do to you, do ye even ſo to them. This is all that the Law, viz. love thy Neighbour as thy ſelf, doth require, and the doing of it is the fulfilling of the Law. 'Tis indeed a golden rule, a royall Law, the ſtandard of equity, according to which we muſt converſe with all men.
Ah Chriſtians! did we make other mens caſes our own, we ſhould ſay the caſe is altered. Iob pleads thus with his friends, … 16.3.I could alſo ſpeak as you, if your ſoul were in my ſouls ſhead, I could heap up words againſt you, and ſhake my head at you; But I would ſtrengthen you with my mouth, and the moving of my lips ſhould aſſwage your grief.
Many a great Commander have upon this very conſideration ſhown themſelves exceeding merciful and kind to their captives, conſidering it might be their own caſe, and then they would be glad of mercy. And indeed victory to generous minds is only an inducement to Moderation.
See how Adonibezeks conſcience flies in his face for his cruelty, when he himſelf was ſerved by others as he had ſerved others, Iudg. 1.7. And Adonibezek ſaid, Threeſcore and ten Kings. having their thumbs and their great toes cut off, gather'd their meat under my table; as I have done ſo God hath requited me.
The nineth Principle.
9. Do nothing in prejudice or partiality; 9. Principle, no prejudice nor partiality.the one will make you an enemy to good, the other will make you a friend to evill. Prejudice will take in nothing, partiality will take in any thing.
Alas! ſuch is our miſery that men part Religion, and love by parties. Men love not (as God loves) without reſpect of perſons; but men love ſuch, becauſe they take part with them and their deſignes; and have prejudice againſt others, becauſe they are not their followers.
Till we love one another according as Chriſt hath given us command and example, as he hath loved us, that is as his, we cannot expect ſo ſweet a concord, as then we may.
The tenth Principle.
10. Aſcend or deſcend, go higher or lower, 10. Principle.do any thing (Sinne excepted) that you may agree. Become all things to all men, if at laſt by any means you may winne ſome. 1 Cor. 10.24.No ſuch way to win one anothers love, as by denying our-ſelve to ſeek one anothers wealth.
Nature is ſo in love with unity, that Particular beings will forſake their own intereſts, their elements and centres which are their reſt and happineſs, rather then there ſhould be a breach or vacuity in nature; and 'tis but reaſon that particulars ſhould ſerve the univerſall, [for they who ſo loſe, ſhall ſave] ſeeing that unleſſe the veſſell be preſerved their Cabins cannot.
Alas Chriſtians! how will ye thus ſeek every man his own, and not the things of Jeſus Chriſt? Oh how glad am I! my joy is now fulfilled ſaith John, at Chriſts increaſe, though his increaſe be my decreaſe; and Paul would rather ſtarve himſelfe and never eate fleſh while he lived, then do any thing which ſhould offend or ſadden his weake Brother.
Bodies ductile and tenſile (metalls that will be drawne into wires; wooll and towe, which will be drawn into yarne or thread) have in them the appetite of not diſcontinuing ſo ſtrong, that they will follow the force which wire draws and pulls them out, rather then diſcontinue or forſake their owne bodies.
Cratiſiclea the mother of Cleomenes, (when he was loth to ſend her for a pledge into Aegypt) ſaid unto him; come, come, put me into a ſhip, and ſend me whether thou wilt, that this body of mine may do ſome good to my Countrey, before crooked age conſume my life without profit.
O that there were ſuch a heart in us, but to ſay aſide our own particular relations and intereſts, that there may not be ſo many a breach in the publick; let us be weak with the weak, as well as ſtrong with the ſtrong, that we may make up breaches.
III. PART. For a further help to unity I ſhall lay down ſome other Principles to unite our judgements; and ſubmit them to the judgement of the Saints, whether they ſpeak according to God or no.
The firſt Principle.
1. SEeing there is nothing to be practiſed, 1. Principle, make the Scripture judge.believed or taught, which is not agreeable to the mind of God, Let us make the Word of God our Judge.
The Scriptures (us is granted by all that I write to) are the touchſtone by which all religious Principles and Acts are to be tryed. To the Law and to the Teſtimony, if they ſpeak not according to this rule, 'tis becauſe there is no light in them, Iſa. 8.20. Let nothing paſſe for currant coine, which hath not this ſtamp upon it.
Certainly no Chriſtian will refuſe to make the truth of God contained in the Scriptures the judge of all he holds and practiſeth, it being the baſis of both, if they be laid on their true foundation; 'tis the tryal which tryes all; and therefore bring your opinions to the light, to ſee whether they be of God or no.
If the Scriptures write jus divium, divine right upon any opinion, 'tis then authentick; but all other authority is not ſufficient to command either faith or practice. The Bereans [Acts 17.11.] were cal'd more noble then they of Theſſalonica, becauſe they did not take things upon truſt, and believe implicitely, but ſearched the Scriptures daily, whether theſe things were ſo. If any man or an Angel from Heaven bring you any other Doctrine, let him be accurſed, Gal. 1.8.
Certainly theſe are the undoubted, perfect and infallible rule, for all matters of faith and practice, or God could not judge the world by them at the laſt day.
Let us do therefore as the wife men, when they ſaw the ſtarre, go up to Jeruſalem, that is, to the Law and to the teſtimony, and willingly acquieſce in the Anſwer we receive from the Oracles of God.
The ſecond Principle.
2. 2. Principle, Right underſtanding of Scriptures.Labour for a right underſtanding of Scripture; for the want of this makes all our differences; we erre, not knowing the Scriptures. Every one indeed brings Scripture, but moſt bring their owne, not the Scriptures owne ſenſe, for their opinions.
For a right underſtanding of Scripture take theſe three courſes.Three helps to underſtand scripture. 1. The Spirit.
Firſt, Conſult with the ſpirit of God. None knoweth the mind of God, but the ſpirit of God, 1 Cor. 2.11. The Philiſtims by plowing with Sampſons heifer, came to know his riddle. James 1.5.If any therefore want wiſdom, let him ask it of God, who giveth liberally and upbraideth not; Luke 11.12.yea he giveth the ſpirit to them that ask him.
Secondly, Conſult with the Saints; 2. The Saints.for the ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant, [Pſal. 25.14] converſe with them who converſe with God. The Saints have clearer apprehenſions of the Scripture then other men; and can give a better account of the myſtery (not ſo perhaps of the Hiſtory) then many a learned man can do: the reaſon is apparent; for the godly man, though illiterate, hath the Law in his heart, and the truth in his inward parts; The Bible is tranſcrib'd within him. But the moſt learned man in the world (if not a Saint) hath it not in the experience, though he have it in the expreſſion.
Not beloved that I ſpeak in diſlike of learning and its uſe; no, I do confeſſe that next to the Lord Jeſus Chriſt, and Communion with God in him, there is no portion (whether riches, honours or pleaſures) like unto it, in my eſteem. This by the way; now to our purpoſe.Prov. 24.6.
It is good therefore to conſult with the Saints, a conjunction of Counſellors will do well, for in the multitude of them there is like to be ſafety, Prov. 11.14. As to depend only on other mens judgement, were to make as if the ſpirit had not come to thy ſelf; ſo to depend only on thy own judgement, were to make as if the ſpirit of God had not come to others.
Thirdly, Three other Rules.Uſe ſuch helps as God hath made uſeful to others for their right underſtanding of Scriptures.
Rules for the underſtanding of the Scripture.Such as God hath made uſeful to me and many other Chriſtians, I ſhall ſet before you; I ſpeak as to wiſe men, judge ye what I ſay.
The firſt Rule.
1. The firſt Rule.That the Father, Son and Spirit; as they are one, ſo they agree in one, 1 Joh. 5.7, 8. they have but one deſigne. The Father, Son and Spirit are not like the gods of the heathen (which indeed are not gods) always quarrelling one with another, claſhing againſt, and contradicting one another, though they will many things, their will is but one.
Therefore if you find in Scripture, that the Sonnes deſigne in Redemption, ſeems to be of larger extent then the Fathers in Election, and the Spirits in Sanctification, reconcile it by this rule, for there is but one and the ſame object of the Fathers Election, the Sons Redemption, and the Spirits Sanctification to eternal life.
The ſecond Rule.
2. Second Rule.Every particular is to be interpreted by the ſcope of the whole, and that will free Scriptures from all ſeeming contradictions.
Paul ſaith, Rom. 3.28. a man is juſtified by Faith, without ( *foreign.or apart from) the deeds of the law: but Iam. 2.24. Ye ſee then how that by works a man is juſtified, and not by faith only, *foreign.or alone.
Now here ſeems to be a contradiction; but the ſcope of the Scripture will unty this knot (as I underſtand) thus. By Faith alone we are juſtified, but the Faith by which we are juſtified is not alone; 'Tis not (as I conceive) the work Faith, nor the works of Faith, but a working Faith whereby we are juſtified.
By Faith the Perſon is juſtified, and by works the Faith is juſtified; and thus beloved (I hope) you ſee clearly, that there is not concordia diſcors, a diſagreeing agreement, but diſcordia concors, an agreeing diſagreement between theſe two Scriptures.
One ſaith (to this our purpoſe) that to hang on any word or phraſe in a Text and neglect the ſcope, ſavours of an Hereticall diſpoſition. And Luther hath a ſweet ſaying to this purpoſe, Grammaticam decet Theologiae cedere, quùm ſubjecta ſunt verba rebus, non res verbis: vox meritò ſenſum ſequatur & litera ſpiritum. The ſenſe in ſhort is this, Words muſt give place to the matter and ſenſe; His reaſon is this, becauſe the matter is not for the words, but the words for the matter. And again Divinely, Iſte modus intelligendi aut interpretandi Scripturas, diverſa ſcil. ex diverſis locis decerpere, eſt fallaciſſimus; habenda igitur eſt tota Scriptura ante oculos, & contraria contrariis conferenda. That way of underſtanding or interpreting Scriptures, viz to gather diverſe things from diverſe places, is moſt deceitfull: the whole Scripture therefore is to be had before our eyes, and contraries to be compared with contraries.
Friends, I hope it will not be an offence to any to quote an Author; for I believe, 'Tis as lawfull to conſult with the experience of dead as of living Saints.
The third Rule.
3. The place is not truly interpreted, 3 Rule.nor conſequence well inferr'd, the conſequence whereof is an abſurdity, and ſpeaks any thing to the diſparagement of the God of grace, or the grace of God, as Luther (Divine Luther, Omnis Scriptura eſt pro Chriſto interpretenda, ex. gr. Serva mandata, ſcil in Chriſto; quia fine Chriſto nihil poteſtis: All Scripture is to be interpreted for Chriſt, as, keep the Commandements; viz. in Chriſt: for without him ye can do nothing.
And againe, fully excellent and excellently full: Si Adverſarii urgent Scripturam contra Chriſtans, urgeamus Chriſtum contra Scripturam. If our adverſaries urge Scripture againſt Chriſt, let us urge Chriſt againſt Scripture.
If the interpretation of any Text, draw ſuch inferences after it as theſe, viz. That God is unjuſt; that God is mutable; that God cannot do all things; that Chriſt is not able of and by himſelfe to ſave to the utmoſt, that the Saints ſhall not be kept through Faith by the power of God to ſalvation: I ſay, if ſuch inferences follow the interpretation of any Scripture, 'tis not truly interpreted: for they cannot ſpeak againſt the truth, but for the truth.
The fourth Rule.
4. 4 Rule.Take heed of diſtinctions; though there may be uſe of them, yet for the moſt part, the moſt part of diſtinctions ariſe from darkneſs and ignorance, or from wilfulneſs: Therefore take heed of them, and admit not of any which are not well grounded on the Scripture. Did we ſpeak more punctually to all points, and more diſtinctly, there would be fewer diſtinctions.
It is a common thing with many men, that cannot or will not (Oh that there were not ſuch as will not.) underſtand the truth, to raiſe diſtinctions and evade that way. When men know not what to ſay then like Sophiſters they cry diſtinguiſh, we muſt diſtinguiſh. And then Materialiter and formaliter, ſtrictè and latè (poore thread-bare tearmes) are toſſed up and downe like Tennis-Balls.
The fifth Rule.
5. 5 Rule.Parables and ſimilitudes hold not in the particulars, but in the whole; not in every ſentence, but in the ſcope.
They runne not on all ſoure, as we ſay: they are of more uſe for Illuſtration then Demonſtration. And I believe there is not a truth held out in a parable, but i'ts held forth alſo in ſome other place of Scripture, which will be better to ground on, being uſually more cleare.
The ſixth Rule.
6 Seeing God in Scripture ſpeaks much in a little, interpret Scripture in the largeſt ſenſe. 6 Rule. The Hebrew Doctors ſay that the Law hath ſeventy faces, i. e. manner of ways to beopened and applyed.Scripture is like to Laws of favour, which are to be extended as farre as may be. We wrong many a Text of Scripture by comfining, bounding and limiting it in a narrow compaſſe.
The Evangeliſts look upon ſeverall Texts as fulfilled in their days, which were fulfilled long before; as Matth. 3.17. Then was fulfilled that which was ſpoken by the Prophet Jeremiah, ſaying, &c Now this was fulfilled Literally in Jeremy 31.15. When Ephraim (which came from Rachel) was in captivity, In the New Teſtament the Apſtles bring the ſame. Teſtamony to diverſe purpoſes.and fulfilled here by alluſion; as much as if it had been ſaid, we may now take up the words of the Prophet; as if that place was not fulfill'd till now. And ſo you ſhall often finde ſeverall Texts upon ſeverall occaſions applyed to ſeverall uſes; which ſhews that the ſenſe ſhould not be confined. As for inſtance, that Text [Hab. 2.4. The juſt ſhall live by Faith] is applyed in ſeverall ſenſes, as appears by comparing it with Romans 1.…7. Gal. 3.11. Heb. 10.38. in all which places 'tis quoted
The ſeventh Rule.
7. No place muſt be interpreted ſo, 7 Rule.as to make the two Commandements, love God and love your Neighbour, to prejudice each other. As the Proverb is, we muſt not rob Peter us cloath Paul We may not take from God, to give to our Neighbour, nor take from our Neighbour, to give to God.
As Honour thy Father and thy Mother: now we muſt not under pretence of honouring our Parent; diſhonour God; no, 'tis obedience to diſobey them, wherein we cannot obey them, unleſſe we diſobey God. Neither may we under pretence of Corban or a gift, Mark 7.11.refuſe to do ought for our Father and Mother, as God commands us, leſt we make the word of God of none effect.
The eighth Rule.
8. 8 Rule.Diſtinguiſh between things ſpoken properly, and things ſpoken figuratively, as alſo between things meant literally, and things meant ſpiritually. The Prophet Malachy ſaid, Mal. 4.5. that Elias muſt firſt come, which was ſpoken of John the Baptiſt as Chriſt cleares it. Mat. 17.12. So theſe words Mat. 16.6. Beware of the Leaven of the Phariſees, are not meant properly, but figuratively.
If a man ſhould take that place [Mat. 5.29. If thine eye offend thee, pull it out] literally, he might be guilty of Selfe-murder. Therefore it is to be underſtood ſpiritually; viz. of any thing that is as neare, deare and tender as our eye to us. Origen, who interpreted all, or almoſt all other places of Scripture myſtically, underſtood this place literally [Mat. 19.12. Some make themſelves Eunuches for the Kingdome of God] and thereupon gelded himſelfe: but ſurely Origen had not that ab origene; for from the beginning it was not ſo; it was not inſtituted by God; therefore muſt not be executed by man.
The nineth Rule.
9. 9 Rule.All places which ſpeak of Adminiſtrations and Adminiſtrators, are beſt underſtood and interpreted, the nearer the ſenſe comes to Gods deſigne. Gods deſigne is, Eph. 4.11, 12, 13. by all Adminiſtrators and Adminiſtrations to bring about the perfecting of the Saints, the worke of the Miniſtery, and the edifying of the Body of Chriſt, till we all come, &c.
Now all Adminiſtrations and Adminiſtrators being to help on this, the places of Seripture ſpeaking of ſuch things, are undoubtedly beſt underſtood in the ſenſe which doth promote that worke.
The tenth Rule.
10. If Scripture ſpeak it, believe it, 10 Rule.though Reaſon cannot finde out the reaſon of it. The Scripture ſaith in Iob 26.7. That the earth hangeth on nothing. The Scripture ſaith, that one is three, and three are one. 1 Ioh. 5.7. How can reaſon think this true? and yet 'tis true; for God who is truth, and ſpeaks nothing but truth, ſaith 'tis ſo.
Yea, let me adde, that could God be comprehended by our reaſon, we might think it reaſon to think he were not God.
The third Principle.
3. If after all theſe endeavours, 3 Principle.to attaine and obtaine the right underſtanding of Scripture, they yet ſeem in any particular to ſpeake darkly: and as to externall diſpenſations, thou know not with which to cloſe, make holineſs thy Rule.
That way which conduceth moſt to ſelf-abaſing and Chriſts advancement, is the ſafeſt: and did Chriſtians judge of opinions and practices by this Rule, they would better diſcern between things that differ.
You heare men ſay this is Chriſt, and here is Chriſt, and both may ſeem probable to you; but you know not how to determine: there are ſtrong arguments on both hands. Now conſider, and in good earneſt weigh, and that without partiality, which makes moſt for a moſt exact walking with God, and building up one another in the Faith and feare of Jeſus Chriſt, and accordingly ingage.
The fourth Principle.
4. 4 Principle.Make not that common to all, which God hath made peculiar to ſome; nor make that peculiar to ſome, which God hath made common to all; do not ye inlarge when God hath ſtrait'ned, nor ſtraiten when God hath inlarged. Caſt not Pearles before Swine, nor give the Childrens Bread to Dogs: neither refuſe to give the children bread, and deny not Pearles to them whom God hath made his Iewells.
Give every one his due; tribute to whom tribute, love to whom love, honour to whom honour. Be not you ſhy of joyning your ſelves when God will joyne himſelfe; leſt you call call that common and uncleane which God hath ſanctified. be ſure alſo to make a difference between the precious and the vile; Ier. 15.20.then God will make you unto this people a fenced brazen Wall, and though they fight againſt you, they ſhall not prevaile; for the Lord will be with you to ſave you.
The fifth Principle.
5. 5 Principle.Confine not God to any, nor deny to God any way of working; know this, that he worketh, when, where, how, and by whom he pleaſeth. Becauſe the firſt Goſpel Miniſtery was with miracles, can there be none now without miracles? why will ye limit the holy one of Iſrael?
If he bring about his end, that is, by the Goſpel to bring in poore ſinners to himſelf what matters it whether it be done by the Work of his Hand, or by the Word of his Mouth?
And yet who knowes but God who did, will again appeare in working miracles; eſpecially at the calling in of the Iewes, as he did then at the calling of the Gentiles. But whether he will or no, let not us limit the holy one of Iſrael.
The ſixth Principle.
6. Do not divorce what God hath married, 6 Principle.nor ſeparate what God hath joyned together. The fulfilling of the righteouſneſſe of the Law without us, doth not hinder the fulfilling of it within us; nor the fulfilling of the righteouſneſs of the Law in us, deny the fulfilling of the Law without us.
Why ſhould ſome (like the Corinthians) cry up Paul, and Apollo, and Cephas, and neglect Chriſt? and others cry up Chriſt, and neglect *Yea that reject.Paul and Apollo? ſurely Paul, Apollo, Cephas, and Chriſt are very good friends. Chriſt is not included in Paul, nor excluded from Paul; but is within him, and without him.
Some cry up Chriſt in the fleſh, others Chriſt in the ſpirit; but beloved, is Chriſt divided? ſurely Chriſt in the fleſh, and Chriſt in the ſpirit, do not oppoſe one another; why then ſhould any oppoſe them one to another?
Some are altogether for the letter, others for the ſpirit and meaning of the word; Beloved, why ſhould ye not be for both in one, ſeeing they agree in one? Letter and ſpirit, Word and meaning, do not diſagree nor croſſe one another. The leſſon when the Scholar hath learned it by heart, doth not differ from that in the Book, they are ſtill one and the ſame leſſon.
The Word is the meaning expreſt, the meaning is the Word explained. OnelyOnly let me adde, that though the word includes the meaning fully, yet it doth not fully expreſſe the meaning; as appears by Chriſts expoſition of the Law, Mat. 5.
Some look but little to the outward converſation, as if all Religion conſiſted in an inward retirement and contemplation; others look as little to the inward, as if all Religion were in the outward man: but beloved, the inward and outward man make but one man; the inward and outward converſation but one conformity to the Will of God. He doth not enjoy much of God within, who walks not much with God without: nor doth he walk much with God without, who enjoyes not much of God within.
The ſeventh Principle.
7. 7 Principle.What ever was either rule or priviledge under the Law, is ſtill ſo under the Goſpel, unleſſe we can ſhew its abrogation. What was once diſcovered to be the will of God, continues to be ſo till he himſelfe do diſanul it. We ſee indeed that many things are revoked, and though they were once his will, are his will no longer: for God doth not ſpeak the word becauſe the word is right, but the word is right becauſe God ſpeaks it.
Let us not therefore think that the Old Teſtament's authority is not proof ſufficient; ſurely as far as I underſtand, his will there, is not abrogated in the New Teſtament, abides ſtill in its full force.
The eighth Principle.
8. 8 Principle.Uſe ſweetneſſe rather then violence, words rather then Swords to convince one another; uſe verba rather then verbera; Argumenta Ariſtotelica, rather then Bacillina; rational Arguments, rather then club-Law, to win upon each other.
Certainly, if reaſon and Scripture will not prevaile, impriſonment, &c. are not like to do it. I am ſure the firſt is more ſutable to man, who cares not to be bound but with the cords of a man, viz. love; cords may binde up his hands that he cannot hurt, but love binds up his heart that he will not hurt,
A Cart may break yee, but it doth abide yee ſtill, but the Sun doth melt it out of it ſelf.
I beſeech you Beloved, let us rather pray one for another, then make a prey one of another: if Chriſt come and find us beating our fellow-ſervants, how, ah how ſhall we look him in the face? Oh that every one that reads, would ask his heart concerning every Rule, and Principle, how far it doth concern himſelf, and not put off, as if others, and not himſelf were ſpoken to.
Conſider what hath been ſaid, Try all things, hold faſt that. which is good.and the Lord give you underſtanding in all things.
PART. IV I ſhall adde ſome Arguments to provoke us to mutual love.
The firſt provoking Argument.1 Argument.
1 TIs the will and command of the Lord Jeſus Chriſt that we love one another. And oh with what willingneſſe ſhould Chriſtians embrace the will of Chriſt? Certainly if his command be grievous to us, the love of God is not in us, 1 John 5.3.
Alas! how little is love your enemies obſerved, when love one another is ſo little regarded! Surely you would have been loth to have dealt ſo unkindly with a dead friend as not to obſerve his laſt Will and Teſtament; and will ye deale thus with Chriſt? are theſe the effects of your affection? How can you prove what you profeſſe, that you are his friends, when he ſaith, John 15.14. ye are my friends if ye do whatſoever I command you? never talk of friendſhip unleſſe you obey him.
Reade over that place (not overly, but ſeriouſly) 1 John 4.20. If a man ſay I love God, and hate his Brother, he is a lyar. Do ye ſee this Chriſtians? Who ſpeaks truth? God or you? You ſay you love God; God ſaith you lie, for you love not one another.
Meane ye to mock God, when ye call upon him and pray, thy will be done? is not this his will, that ye love one another? what would you have God ſay Amen, and you will not ſay ſo be it?
The ſecond provoking Argument.
Secondly, 2 Argument.We have Chriſt for an example; he lived and loved as well as ſuffered and died, leaving us an example. This is all we have to do in the world, to ſhew forth the vertues of Chriſt, and to wulk as we have him for an example. We write not after our copy, unleſſe we live and love as Chriſt did.
See that remarkable inference, 1 John 4. v. 10, 11. Herein is love no, t that we love God, but that he loved us, and ſent his Sonne to be the propitiation for our ſins, v. 11. He draws this inference, If God ſo loved us, what then? muſt we love God again? nay that is not all, but, how ought we to love one another, God having given us ſuch an example?
Chriſt told the Jews *Abrahams children, ſons of imitation., that if they had made Abraham their example, they would do as Abraham did; and ſurely did we propoſe Chriſt for our example, we ſhould walk as Chriſt. If a Painter tell me he is about to draw the Picture of a man, and it prove to be lik a beaſt, I ſhall hardly beleeve that he had the Idea of a Man as an example in his fancy.
Surely, while the products and reſults of our undertakings be ſo brutiſh and diabolical; how can any man think that we have Chriſt as a pattern, unleſſe they judge Chriſt by us to be according to us, viz. malicious and envious as we are?
Ah my Brethren! tender the honour of Chriſt more; he hath told the World that they may reade him in you, and your obedience to his commands will give all the world to underſtand that ye are his Diſciples: alas, what will men think of Chriſt, when they ſee his Diſciples walk in ſtrife and bitter envyings?
You are his Epiſtle to be known and read of all men; and if the copy contain ſuch bitter things, will they not think that the original contains the ſame? Ah Beloved! why do you bring up an evill report upon the Lord Ieſus?
When the ſtreams are bitter, will any think the fountain ſweet? The Academicks, the Peripateticks, the Stoicks, and Epicureans, and all the ſects of the Philoſophers, were more careful to follow their leaders, then Chriſtians are to follow Chriſt.
But as Alexander ſaid to a cowardly ſouldier of his called Alexander, Leave off thy name, or fight better; never call your ſelves Chriſtians, and pretend to walk as you have Chriſt for an example, unleſſe men may read that in you, which was read in Chriſt, viz. love.
The third provoking Argument.
Thirdly, Love is debt. You owe love, *3 Argument. Aut hoe non eſt Evangelium, aut nos non ſumus Evangelici.and ſhould owe nothing elſe to one another. Chriſtians, will ye not be honeſt men and pay your debt? Rom. 13.8, 9, 10. when you love one another, you fulfil the Law, and pay your debt.
Is it not ſtrange that Chriſtians ſhould be ſuch Antinomians? this is Chriſts Law, Love one another; now you are Antinomians if ye love not one another; certainly a man that is for love, is no Antinomian: for the Law is fulfilled in this one word, viz. Love. Look to it Chriſtians, you will never be out of the danger of being arreſted one by another, till you pay your debt, and love one another.
The fourth provoking Argument.
Fourthly, 4 Argument.Your union and communion one with another, your loving one of another, will remove the ſcandals which your diviſions bring upon the truth of God. There is no ſuch ſtumbling block which cauſeth the world to wave the way of God, as the diviſion of Saints.
It is bad like (ſaith the World) that they can teach us the truth, when they cannot agree about it themſelves. Bleſſed God! what a reproach is this? Oh that this ſhould be publiſhed in Askalon, and ſpoken in Gath!
Chriſtians, would it not make you bluſh, if you ſhould hear poor ſouls (as I have heard (the Lord knows) with a ſorry heart) come and tell you, that there is nothing keeps them ſo much in doubt, nothing fills them ſo full of fears, as the diviſion of Saints.
Alas ſaith a poore ſoule, my ſoule is in a ſtrait betweene two, and what to do I know not; one tels me this is Scylla, another tels me that's Charybdis; one tells me that in that way there is a Lion, another tells me that if I leane on that wall a Serpent will bite me, and this ſaith the poore ſoule, even rends my heart to pieces.
Ah Chriſtians! let the ſighing of theſe poore Babes and Infants ſoules, prevaile with you; yea, let them who as yet are unborne (being not newborne) ſee your ſweet and loving converſation, that they may be won by it.
The fifth provoking Argument.
Fifthly, 5 Argument.Your living in love will midwife into the World, that long lookt, and longed for man-child of Reformation, with which we travel in birth to this very day.
Alas! we are like Jacob and Eſau, ſtrugling in the wombe for priority and Elderſhip, and ſo prove our ſelves fooliſh children by ſtanding in the way of breaking forth. Every body cries out, where is the Reformation? you promiſed us a Reformation; ah, will ye not lay it to heart? undoubtedly had you not fallen out about the way, you had come to your journeys end long ſince.
Nothing retards and hinders publick motion, ſo much as diviſion; when one goes this way, another that. 'Tis ſpoken to the everlaſting praiſe of Iſrael, Judg. 18.1. they were gathered together as one man. And ver. 8. All the people aroſe as one man. So Ezra. 3.1. The people gathered together as one man. Nehe. 8.1. And all the people gathered together as one man.
Had they been divided, how had the work gone on? Chriſtians, ſhall Iſrael in the fleſh be as one man, and ſhall not Iſrael in the ſpirit? were they ſo zealous for the Type, and ſhall not we for the Antitype? yea for the ſhadow, and ſhall not we for the body? as you love publick ſettlement and ſafety, love one another.
The ſixth provoking Argument.
6. Union and love will preſerve you, 6 Argument.but diviſion and envy will be your ruine, Gal. 5.15. But if yee bite and devoure one another, take heed ye be not conſumed one of another.
What! are Chriſtians become like Milſtones, which having no griſe to grinde, ſet themſelves on fire? that the World ſhould hate you, and ſeek your ruine is no wonder; but that your ſelves ſhould hate one another, 'tis monſtrous. Was it ever known that any hated his owne fleſh? you are fleſh of fleſh, and bone of bone, yea of one ſpirit with Jeſus Chriſt. Oh if you were but ſenſible, how ſenſible Jeſus Chriſt is hereof! Think ye that it paines him not to have his members thus disjoynted? ſurely he cries out, I am wounded, yea my friends wound me.
What! Brethren ſheath their Swords in each others bowels! Will ye bring that ruine upon your ſelves which the Divel and his agents have attempted, but in vaine? Will ye pull our one anothers eyes to make the Philiſtius ſport?
Ah take heede, leſt whilſt you fall out among your ſelves, a common enemy fall in upon you and end the controverſy, by both your ends. Surely the World hug themſelves in theſe hopes; and the Saints ſhrugge for theſe feares.
When Agamemnon and Achilles were fallen out, Homer brings in Neſtor perſwading them to reconciliation from theſe two arguments.
foreign,
foreign.
Alas! great ſadneſſe will the Greekes poſſeſſe;
Priams and Trojans joy will be no leſſe.
The World wiſheth of you (as Tacitus of the Germans) if this people cannot love us, that they would hate one another: And will you give them their hearts deſire? muſt it againe be ſaid, Thy perdition is of thy ſelf, Oh Iſrael! Oh England!
'Tis ſaid of the ſtone Scyrus, that while it is whole, it ſwims on the water, but being broken, it ſinkes: Chriſtians, there is yet hope, that being whole and united in love, we may ſwim above all the waters that flow in upon us like mighty flouds; but if we breake and divide, we are like to ſinke, every Womans child of us. Many other Arguments may be uſed, but I hope a few words will be enough to the wiſe: onelyonly theſe three to conclude with.
Firſt, The Beaſts of the field are not onelyonly at peace with us, but at peace among themſelves: they eſpecially who are of the ſame kinde agree together, Saevis futer ſe convenit urſis, the wilde and ſavage Beares agree among themſelves.
What? ſhall the Lion lye downe with the Lambe, and the Leopard with the Kid, to teach Saints the way? the Oxe and the Aſſe have more knowledge then my people, ſaid God of Iſrael; and may we not ſay of the Elephants and Stags, they have more love then Chriſtians? they will help and ſupport one another, but Chriſtians—
Secondly, wicked men, Brethren in iniquity agree together, Luk. 23.12. Look to it Chriſtians. That very ſame day Pilate and Herod were made friends together, who before were at enmity among themſelves. Can ye reade this and not bluſh?
That very day that Chriſt was to be abaſed, enemies became friends, and at this day when Chriſt is to be advanced, friends become enemies. Chriſtians where are your hearts?
Thirdly, The Devills agree among themſelves, and as I may ſay, love one another, though it be but a deviliſh love, Mar. 5.3. from v. 23. to 27. mark it I beſeech you, They will not caſt out one another.
Do the Devills love their Kingdome ſo well that they will not divide it? and do ye love ours ſo ill, as to divide it and breake it? will it not be bitterneſs in the latter end? Mat. 2.45. they go and call one another, and take poſſeſſion and dwell there; What, can Devills dwell together, and cannot Chriſtians? Oh! with what bleeding hearts ſhould we think of this, that the children of Hell ſhould be wiſer in their Generations then the children of Heaven.
I ſhall conclude with that Scripture, Phil. 2. If therefore there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies, fulfil ye my joy, that ye be likeminded, having the ſame love, being of one accord, of one minde. Let nothing be done through ſtrife or vain glory, but in lowlineſſe of minde, let each eſteeme other better then himſelfe; looke not every man on his owne things, but every man alſo on the things of others. Let this minde be in you, which was alſo in Chriſt Jeſus.
Chriſtians, I would I were able to expreſſe my ſelf with more affection, in beſeeching you to love one another; I beſeech you, yea with beſeechings I beſeech you love one another. Could I but paint out before you the pantings of my heart, and ſet ſighes before your ſight, and draw a draught of the groans which theſe conſiderations draw from my heart. But—All I will or can ſay is love, love, love; The love of God and the God of love conſtrain you to love one another: that it may at laſt be ſaid of Chriſtians as it was at firſt, behold how they love one another.
FINIS.
End of the text · Ralph Venning, The New Command Renewed (1652)