A Holy Commonwealth, Section 2
SECT. II.
BƲt it is not the disorder that is so much offence, as the quality of the persons from whom it doth proceed. Shall the work of God be hindered by them that seems his most resolved Servants? Must the cause of Christ be abused by its Friends? and his Church distressed by its Members? These are works that better beseem the enemies, even Satan himself then the Servants of the Lord. Shall we be guilty of the impenitency of the Churches enemies, while we seem to justifie their actions by our own? Must we receive these wounds in the Houses of our Friends? Did we once think that the Gospel must have suffered so much by them that were so zealous for it? Our familiar friends, that took sweet counsel with us, and went with us in company to the House of God? Yea still it is professedly for God, that God is abused and dishonoured: It is for Christ that Christ is so much resisted: It is for the Gospel that men have liberty to deny the Gospel, and dispute against it; and for the Scripture that men have leave to revile and argue against the Scripture, and draw as many as they can into the same condemnation: It is for the Church, that the Church is wounded and torn in pieces, and that the Pastours of it are by license vilified. It is for the godly that the godly are cast out: and it is for the interest of the Saints that liberty is granted to draw men from the waies of sanctity: It is for mens salvation, that liberty is granted to tempt and draw the people to damnation. And it is for the security of the Nation, our Religion, Peace and common good, that the Trustees of it are so used, and our security seized upon, as they have oft been: It is for Authority that Authority hath been brought into contempt: and made the football of the world: And if God were not wiser and faithfuller then man, the Church would be utterly destroyed in order to its preservation: and our common good would be procured, as the Irish did procure the Peace of Ireland: Our Brethren that hate us, and cast us out for the Lords Name sake, say, Let the Lord be glorified, Isa. 66. 5. O lamentable case, that God also must be called upon, and engaged in the Causes which he so abhorres! That he is feigned to be the Author of Satans works? That Prayers are engaged against Prayers? and so many Parties fast and pray, and cry to God from morning untill night, with greatest fervency, that he would direct them in his way, and acquaint them with his Truth and Will, and own his cause, and help them in his work against their Brethren: and all rise up with strengthened confidence, that their cause is right, and are by Prayer animated to their contrary wayes, which in some of them must needs be very evil. Alas, that the ungodly should be thus tempted to scorn the Prayers of the Saints; and weak ones tempted to suspect their force.
But did we not know till now that offence must come? and that it will be woe to the world because of offences? (and to them also by whom the offence doth come?) Is it such a wonder for purblind men to stumble? or for children in their hasty running to catch a fall? May not friends fall out and hurt each other in their passion? Friendship is not seen, nor Judgement seen, when Passion is up; but a friend doth seem a very enemy, and a man of Reason seemeth mad. Much more if passion turn to phrensie! What wonder then if the dearest friends have foul words and blows from the distracted? especially if they are loose and armed. The remnants of ignorance will have their effects, according to the matter that we are imployed in. So far as corruption remaineth unmortified Satan hath so much interest in us: and therefore hath somewhat to make use of, and may easily make men Instruments in his work, when he gets the advantage against their graces. But instead of being scandalized with my God, or with his holy Truth and Work, let my soul be jealous of it self, and from all these things receive Instruction.
1. And first, I see here what Man is! How unmeet a Pillar for our confidence? too fickle to be a certain Friend: too feeble to be a sure Support: too frail to stand in strong temptations, without relief from the Almighty strength: too vile for us to glory in: too blind, too selfish, sinfull, and infirm, to be the Guardian of the Church! Were Godlinesse chiefly entrusted in such hands, and did the Cause and honour of the Lord, depend most on their wisdom, fidelity and innocency, how soon; how certainly would all be lost; and prostituted to the enemies scorn? Cease then from man, whose breath is in his Nostrils: for wherein is he to be accounted of? Isa. 2. 22. Thus saith the Lord, cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desart, and shall not see when good cometh, but shall inhabit the parched places in the Wildernesse, in a salt Land, not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is: For he shall be as a tree planted by the waters, and that spreadeth out her root by the Rivers, and shall not see when heat cometh, but her leafe shall be green, and shall not be carefull in the year of drought, neither shall cease from yeelding fruit, Jer. 7. 5, 6, 7, 8. Though grace do elevate the soul, and tend to its perfection, yet being imperfect, it leaves man frail, and meeter to be our trouble then our Rest.
2. How dangerous a thing is it to have a mistaking Judgement, in practicals of greatest moment? How lamentably will it misguide their Prayers, their Speeches, and their Practices? And the greater is their zeal, the forwarder will they be to prosecute that evil which they take for good. While they are pulling down the Church, supposing that they are building it, how resolutely will they proceed? Let but a zealous mans understanding be deluded, and it will engage him in a course of hainous sinne. He will distort all that he readeth or heareth, to the strengthening of his sinne. Sermons and Prayers, and Providences, shall all be prest to serve him in his evil way. How earnestly will he beg of God for assistance in his iniquity, when he thinks it is his duty? How joyfully will he give God thanks for prospering him in doing mischief? What evil will not a man do, if you can but make him think it good? If he kill the holiest Servants of the Lord, he will think that he doth God service by it, and that his peoples blood is an acceptable Sacrifice. Were it the killing of Christ, the Lord of life, they would not stick at it, but say, Let his blood be on us, and on our Children. It will drive back all the motions to Repentance, and confirm them in impenitency, and make them angry with all those that approve not of their transgressions, and will not be as bad as they: It will cause them to misinterpret all Gods Providences, and misapply his Promises and Threatnings; and their hearts will rise, with zealous indignation against all those that would recover them: Reproofs, though most necessary, they will call Reproaches: and those will be taken for sensorions railers, that tell them of their crimes, though with the tenth part of the plainnesse and seriousnesse as the case requireth. In a word, the disease is strengthened, and secured from the power of all Remedies. Let us therefore beg of God, that he would not leave us to a deluded mind, nor give us over to the errour of our hearts. O what cause have we to be jealous of our understandings, and diffident of our selves, and to prove our way before we make too much hast in it; lest the faster we go, the further we go out of our way! What cause have we to hearken to the Judgements of the wise, and to be much in learning, and diligent in the use of holy meanes to increase our knowledge? What need have Babes to know their weakness, and keep their due dependance on the strong, and those that lack wisdome, to ask it of God, and withall, to seek for it as silver, and dig for it as for a hidden Treasure, and to be fearful of falling into forbidden paths?
3. How dangerous a thing is Pride of heart? When once it grows to an enormeous height, it will make men swell with self-conceit, and think none so fit to govern Countries and Nations as they: Nor any so fit to teach the Church: Nor any so meet to judge what is good or evil to the Commonwealth. They will think that God hath qualified them to hold the reines; and if he bring them within the reach of a Crown, or lower Government, they will think he offereth it them. How despicably look they on the Judgments and Counsels of men much wiser then themselves? Pride makes every Constable a Justice, and every Souldier a Commander, and every man a King, a Parliament, and a Pope in his own eyes. O what cause have we to watch against this tumifying deluding vice, and to learn of Christ to be meek and lowly, and to behave our selves as Children in his School, and to suspect our understandings, and walk humbly with our God? What Slaughters, what Scandals, what Breaches in the Church, what Triumphs for the Devil, hath Pride wrought in the Earth, and that among them that professe the Faith? And it fortifyeth and defends it self: It will not see it self, nor bear with the means that should disclose it. It hateth faithfull necessary plainnesse, and loveth foolish daubing flattery. Wi…h humble words, will men be proud: with formal confessions and daily reprehensions of the Pride of others, and complaints of the abounding of pride in the world; with high applauses of the humble, and zealous exhortations to humility, will men be proud and not observe it. When they read their condemnation in the Scripture, as that God abhorreth the proud, and knoweth them afar off, and humbleth them that exalt themselves. When they read the Prohibitions of Christ, against sitting down at the upper end, and seeking honour of men, against despising of Dominion, and speaking evil of dignities, and resisting the higher Powers as set over them by God; they read all this as if they read it not: They perceive not the sense of it: They know not that it speaks to them: But as the ignorant unrenewed soul doth hear the substance of the Gospel, but as a lifelesse empty sound, as not understanding or favouring the things of the Spirit, so usually do Professors hear or read Texts that condemn the sins that they are guilty of.
4. How dangerous a thing is it, to grow strange at home? and so unacquainted with our own hearts, as not to know their errours and enormities? If we should but long neglect our Watch, and grow unobservant of our hearts, how vile will they be, when we think they are upright? and how hypocriticall, when we think they are sincere? and what horrid things may we attempt with good pretences?
5. How deceitfull a thing is the heart of man? when after so much light and means, after so much teaching and enquiry, after so long self-observancy and use of means, and so many discoveries and confessions of sinne, most odious sinnes should so easily creep in, and be indulged and undiscerned, yea befriended and maintained, as if they were the holiest Works? How deceitfull is that heart, that cannot discern the most ugly mountainous transgressions? Yea that entitleth them, the Work of God?
6. How dangerous is it for men to lean to their own understandings, or to hear none but those that are engaged in their own Cause? and to loose and reject the advice of impartial standers by, that have had better opportunities of knowledge then themselves.
7. And how dangerous is it to live under strong temptations? and to have a potent carnal Interest before them! What a byas will such an Interest be to the understanding, when it should try the good or evil of their wayes? After great Victories, Renown and Honour is become mens Interest: and how odious is any word or way that would eclipse their honour? If some of the Victories of Alexander or Caesar had been obtained by perfidious Rebellion, how hainously would they have taken it to have been told so, and called to Repentance, for that which was the matter of their Renowne, and to have their acts of highest Honour numbred with the most odious crimes? What cause have we daily to pray, that God would not lead us into temptation? When Honour, and Dignity, and Command and Wealth, are become a mans Interest, what will he not believe, and do to serve it, if wonderfull grace do not preserve him? Any cause shall seem righteous that promoteth that Interest; & any Arguments shall seem valid that do maintain it: Gain shall become Godliness: For nothing shall be Godliness that suiteth not with their gain, or other ends: and Paul and Peter should not be godly, if they crosse their Interest, and especially if they do it plainly and faithfully. And the Herod that hath reverenced John Baptist, and heard him gladly, will yield to the cutting off his Head, if Herodias be once dearer to him then the Lord. How excellent and necessary is self-denial? How dangerous a standing have the Rulers and Commanders of the world? What a folly is it to envy them, or desire to be in their Condition? What wonder, if few of the great and rich are saved? and if it be as hard for them to enter into Heaven, as for a Camell to go through a needles eye, how little cause have the low and poor to murmur at their condition? Experience hath taught me to resolve, that I will never put confidence in my nearest Friend, nor the best man that I know, if once he have a potent carnal Interest, and dwell among great and strong temptations. Though I doubt not but God hath his humble ones, whom he preserveth even in such assaults, yet how rare is it for Cedars long to stand, on the tops of Mountains? Man being in honour and not understanding, is like the beasts that perish, Psal. 49. 20.
8. How dangerous a thing is it to be once engaged in a sinful way? The further they go, the more their engagements will increase: How hard will it be to return, when once they have set foot in a course of sinne? Their interest then will lead them to impiety, and even to persecution it self; and to take Christ, and Scripture, and faithfull Ministers for their enemies. For all these are ingaged against sinne, which the guilty soul is ingaged in; Christ and Scripture do condemn it: Ministers must (as they have a Call) reprove it; and faithfull Christians must disown it: and this will enrage the guilty soul. The guilty have not the patience of the Innocent. Had I wrote that to the view of ten thousand that are Innocent, which hath so exasperated the guilty, it would not so much as have offended them. As Seneca saith, It hurteth them that have sores, to think that they are touched, though you touch them not. Fear makes them complain as if they were hurt: The sick and sore are impatient and querulous. And all that defendeth them in the sinfull way that they are ingaged in, they like and own: And so they go on from sinne to sinne, deceiving and being deceived. And if God have so much mercy for them, as to recover them by Repentance; How dear must it cost them, in comparison of what a prevention would have done?
9. How dangerous is it for uncalled men, to dream that every opportunity is a Call, to meddle with things above their reach, and seize upon Offices which they are unfit for? When men that have not had the inward and outward opportunities and helps for holy knowledge; which Ministers of Christ must have, will invade the Office upon a proud conceit of a fitness which they have not; or will be more peremptory in their judgement in Theological difficulties, then is suitable to the proportion of their knowledge; and when men unacquainted with the true Principles of Government, will be rashly condemning the actions of their Governours, and turning them besides the Saddle, that they may get up themselves, when ever they have a conceit that their Governours erre, and that themselves are wiser, and can govern better; what an Ocean of iniquity doth this presumption plunge them into?
10. What delusions doth a galled Conscience betray men to? When they have done evil, in stead of Repenting, they would fain bring others to approve their deeds, and fain have them justified before the world? And what if they were? Doth this conduce to their Justification before God? Is this any salve to a wounded soul? Will God absolve them, because men do it? What figg-leaves are these, that will not hide their nakednesse from Posterity, much lesse from God.
11. How abundantly hath experience satisfied me of the blessednesse of Peace, and the mischiefs of Warre, from the ordinary effects of them upon the soul. In Peace when we live in quiet Neighbourhood, and in Church-order, men are esteemed among us according to their real worth: A poor Christian that is of excellent parts, and of a holy exemplary life, is he that bears the Bell among us, and the scandalous are presently discovered, and noted to their just contempt and shame, (Psal. 15. 4. 2 Thess. 3. 14.) and froathy, wrangling, proud Professors, that know nothing but dote about words that gender strife, and edifie not, are looked upon as the spots in our Assemblies: so that Humility, Innocency and Edification here, bear all the glory and the sway. But in the Armies, some of our hopefull Professors turn'd Drunkards (and when they came home, we could scarce recover them;) some turned away from Ministers, Ordinances, Scripture, Godlinesse, from Christ, and from common Sobriety and Civility: Some that sped best, lament their coolings, distempers, and discomposure of soul, and are other men in Peace, as to the beauty and integrity of their lives, than they were in Warre. And (which is the thing I aim at) true Godlinesse and Vice are seldom rightly estimated in Warre. A slip into excesse is excused there as a necessary evil. A railing word, or rude behaviour and unseemly carriage, is accounted not much unbeseeming Souldiers for the most part: A great deal of humility and real worth in a private Souldier is buried, and too little observed or operative on others: When an halfwitted Officer, or one that is notional, and empty, and ignorant, may be heard and regarded, as if his erroneous words were Oracles. So great is the Interest of Commanders in their Souldiers, that those have been there honoured and followed as men of notable parts and piety, and born much sway, that when they have returned to their Trades, and lived among their able, humble, upright Neighbours, have appeared to be of the lowest forme. I doubt not but Armies, have persons of the highest worth: But I have seen that ignorance, pride and errour, have far more advantage to gain reputation, and play their game, to leaven others, and rule the rost in a military state, then they have in peaceable Church-state.
12. I see more and more, how impossible it is, that honest, plain, and faithful dealing, in Ministers or others, should ordinarily find acceptance in the world! We must expect to displease God or men, when men will swerve from the wayes of God: God or the guilty will condemn us: Conscience or engaged galled persons will censure us, and swell against us. While their Doctrines or Practices are unreconcilable to God, our Doctrine and reproofs will be offensive unto them. And whose pleasure and favour shall I chuse? Not mans, but Gods: For thy pleasure, O Lord, was I created: In thy favour is life: Or if men be permitted to deprive me of my life; thy loving kindnesse is better than life. Men are corrupt: and honesty will not alway please, when they pretend to honesty: They are giddy, and will not be long pleased with one thing: And I cannot change as fast as they. Their Interests call for that to please them, which is against the Interest of Christ, the Church, and my own, and others souls. And shall I sell all these for the favour of man! Of a lump of dirt, that shortly will be loathed by those that now flatter them? Men are so many, and of so many contrary Interests and minds, that I cannot possibly please all, or many: and which then shall I please? Nay one mans mind is so contrary to it self, that if I please him in one thing, I must displease him in another. The holiest Apostles and Pastors of the Church, have not pleased them. Christ did not please them: God doth not please them: and how should I?
My God! I am satisfied! May I but please thee; I have enough. How easily may I spare the favour of man, whose breath is in his nostrils, if I have thy favour? He that cannot be satisfied in thee, will never be satisfied. I covenanted not with thee, for the favour of the best of men; when I became they servant: but that thou shouldst be my God in Christ. Let me have this, and I declare to all the world, that thou hast made good thy holy Covenant, and I have that which I agreed for. O that I had more faithfully pleased thee, though I had displeased high and low, Princes and Armies, and all the world. The favour of man cannot continue my soul in life: I must be sick, and die, and rot in the grave, if I have the favour of all the world. But if God be for me, who shall be against me! All things shall work together for my good: Because Christ liveth, I shall live. The wounds of my soul are not for displeasing men, but thee! The frowns of the greatest leave no sting behind them in my heart: But who can bear the frowns of God? My God! it is not earthly men, that I must live with long! How long have I looked for thy Call! It is thee that I must live with for ever. And therefore. how little doth it concern me, whether I be loved or hated here? Those that shall live with me in thy presence, will all be reconciled by the light of thy Face, and the power of thy Eternal Love. The rest are not of my Communion. It woundeth not my conscience that I have honoured thy Providence, which preserved this Nation from so much guilt: nor that I preferred the honour of thy Cause and Churches, before the honour of si…ing men. Wisdom and Holinesse in any of thy servants, desire me not to defend their Neighbour enemy; nor to preferre their Honour before thine, much lesse to justifie their sinne, which hath dishonoured thee, and which they must condemn themselves, that they may not be condemned for it. And the demands of Folly and Impiety are not regardable. I thank thee for wea…ing my soul from man! but let it not now be estranged from thee. I stand to my Covenant! I give up all! for all is nothing: But then let me have thee, that indeed art all! Forsake me not, that consent to forsake all for thee; and should not have consented, if thou hadst forsaken me. The darknesse and distance of my soul from thee, is more grievous to me than all the frowns of men! Alas my God, that I can know thee no more, after so many and gracious discoveries! That I love thee no more, that by so many mercies hast restified thy love, and done so much to convince me that thou art most Lovely; this, this is the prison, the famine, the sicknesse, and I had almost said the death of my languishing, drooping, fainting soul! That I have thought, and read, and heard, and said so much of Heaven, the Rest of Saints, and yet my soul can reach no higher, and get no nearer, and believe, and love, and long no more; these, Lord are the wounds and scourges that I suffer! I may not open my brest with Camero, and say, Feri miser; but I may submit with Luther, and say, Feri Domine, clementer feri, if I had but more of the apprehensions of thy love, and more of the tasts of Heaven upon my soul. I refuse not the stocks of Paul and Silas, nor their scourges neither, so I might have their heavenly visits and elevation, which might tune my soul to their delightful melody. Were I but free from the Prison of my ignorance, unbelief, and other sinnes, how easily could I bear the imprisonment of my body! Were I with John in Patmos, so I might also be with him in the Spirit, I would rather call it a Paradise, than a Banishment. What can it be but thy presence or absence, that may denominate places and conditions, a Homo, or a Banishment, Liberty or Imprisonment, Sweet or Bitter, Happy or Miserable. Were there a Countrey on Earth that had more of God, and where the Sunne of his face doth shine more brightly, and where Heaven is opener unto earth, and the Spirit hath more illuminating, quickning influences on the souls of men; O that I were banished thither! How cheerfully, how speedily would I go seek that place? But while I carry my Gaoler and my Prison about me, and am fettered in my own corruptions and infirmities, alas, in Liberty I am not free; while I am honoured and applauded, I am ashamed of my self: While I am Loved of others, I loath my self: Though my body be afflicted by none without me, (but by thy just and gracious castigations, which I have born even from my youth) yet how can it chuse but droop and languish, that is animated by an afflicted soul? How oft do my Bodily pains seem nothing, being over-sensed with my souls more grievous languishings? So long have I been a Prisoner at Home, that I could long for a Prison that would but bring me nearer Home. The darknesse that I live in in the open light, doth make me think that Dungeon happy, where souls are more open to thy celestial Rayes. I wonder not at the Labours and Patience of holy Paul, when I consider what Spirit dwelt within him, and what a sight he had had of Christ, and whither he was wrapt, and what he saw. The sight of Christ in his Humiliation was much; but the glimpse of a glorified Christ was more, though mixt with somewhat of rebuke and terrour. To be taken up into the third Heavens, and there see things to us unutterable, must needs be an effectual Motive, to all that holy diligence and patience, and a reward exceeding all that we can do or suffer. Much more unworthy are the sufferings of this present life, to be compared with the glory that shall be revealed. It will be a small thing to him to be judged of men, that knoweth that there is one that judgeth, even the Lord; and seeth by faith, the Judge even at the door. Were I fully certain that my sinnes could do no more against me, at the barre of God, then all the censures, displeasures, reproaches or persecutions of men can do, how little should I fear that dreadful day! Might I but finish my course with joy, why should I count life or liberty dear? Let me be equal with the most afflicted of thy Saints, so I may but believe, and love as much as the holiest. Might I but have their measure of the Spirit, how gladly should I submit to their measure of persecution! Might I see what Stephen saw, how gladly would I suffer what he suffered! But I dare not, I must not thus capitulate with God! The times and measures of the Reward are in thy hand. Much lower termes are very high. Dispose of me therefore according to thy gracious will. Thy will is the Original and the End, of me and all things. From it I seek for guidance, safety, strength and happiness. By it let me be directed and disposed: In it alone let my soul have Rest. Not my will, but thy will be done.
FINIS.