Christs Justification of Marys Choice, Application 1

Christs Justification of Marys Choice · Application 1

p. 81Ʋse. This being then so plain and sure, I would commend the Consideration of it to several Sorts, and in several Instances. I. To the Accusers of the Godly for their Duty to God. II. To the Accused. III. To those that are yet in doubt what Cause to choose.

I. The unjust Accusers of Just Men are of divers degrees or sorts.

1. Some there be that only accuse p. 82them in their Thoughts, and take them to be guilty when they are not.

2. Others go further, and too easily believe false Reports from others; and then think that they are allowed to tell what they have heard, and so to vend such false Reports. And if they can but say, either that it was a great Man, or a Learned Man, or a Minister, or a Religious Man that said it, they think that their Calumny or Back-biting is no Sin: But much more, if many such report it; and yet more, if they heard none contradict it.

3. Others there be, that because it serveth their Interest or Design, or pleaseth their malignant Minds, do make it part of their business purposely to carry about such Reports, and perswade as many as they can to believe them, and plead down those that contradict them.

4. Others go further, and are the first Devisers, or the malicious Increasers of the slanderous Reports themselves; not only the Spreaders or Carryers, but the Fathers of the Lies which they send about by others.

5. Yet some go further, and studiously p. 83and maliciously publish them in Pulpits, or in Print, to draw the World and Posterity to believe them; yea and this as for God, and as for the Church and Truth; as if it were but the detecting of Heresies or Lies, or dangerous Faults or Practices of others.

6. And yet further, some in most Ages and Countries, in Offices and places of Judicature, who should be the Pillars of Justice; do pass false Sentences against the Just, and pronounce them guilty, and persecute and oppress them by their unrighteous Punishments.

7. And yet worse; some slander not only the Persons, but the Cause of Truth, Piety, and Righteousness it self, and make false Laws and Canons, calling good evil, and decreeing the common slandering of the Truth, and the punishing of the Innocent, because they will not break the Laws of God, and please proud mistaking Men before him.

To all these Sorts of Accusers of the Just, I would give (would they hear me) this following Advice.

1. I advise you to stay, and think well of the matter; and be sure that you have throughly tryed it, before p. 84you venture to pass your Judgment. It is not so small a matter as you think to wrong the Just, and say, I was mistaken. And especially will you be first sure what side Christ will take, and whether he will be of the Accuser's mind.

And Christ hath so fully told us his mind already in his Word, that we may certainly foreknow what Judgment he will pass.

1. Do you accuse Men for pretending to the Spirit, and to be holy? Why Christ hath said, that, Except a man be born of Water, and the Spirit, he cannot enter into the Kingdom of Heaven, Joh. 3. 6. And, Without Holiness none shall see God, Heb. 12. 14. And, If any man have not the Spirit of Christ, the same is none of his, Rom. 8. 9.

2. Do you accuse godly Men for Singularity, and for differing from others in their Religious Diligence and Zeal? If they differ from the Common Faith of Christians, or single themselves from the Communion of Saints, or from the Love and Concord of Believers; Christ will not justifie them in this: For he hath said; A man that is an Heretick after the first and second Admonition, avoid, Tit. 3. p. 8510. And, By this shall all men know that you are my Disciples, if ye have Love one to another, Joh. 13. 34, 35. And, Mark those that cause Divisions and offences contrary to the Doctrine which ye have learned, and avoid them, Rom. 16. 17.

But if it be differing from Unbelievers, or ungodly Men, or formal Hypocrites, by a holy Resolution to live wholly to God, and obey his Laws, whoever be against it; if this be the Singularity you mean, Christ is engaged to bear them out: For it is he that hath commanded this, and said; Ye are my Friends, if ye do whatsoever I command you, Joh. 15. 14. If ye keep my Commandments, ye shall abide in my Love, v. 10. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven, Mat. 5. 20. Mat. 5. 47. What do you more than others? He purifieth to himself a peculiar People, zealous of good works, Tit. 2. 14. Lot differed from Sodom, and Noah differed from all the old World. The wise differ from the foolish, and the righteous from the wicked; or else there would not be hereafter so great a difference as of Heaven p. 86and Hell. What is a Physician good for, if he make not his Patients to differ from the sick? And what came Christ to do, or how is he a Saviour, if he make not his Disciples differ from the ungodly World? Even a Philosopher would not set up a School, but to make his Scholars to differ from the unlearned.

3. Is it for so much Preaching and Hearing, that you accuse Men? It is possible indeed to do a Duty unseasonably, and to over-do in one thing, when it causeth the Omission of other Duties. But certainly Christ that so strictly commandeth his Ministers to Preach, and as they love him, to feed his Flock, will justifie them for so doing. How shall they believe without a Preacher? and how shall they preach unless they are sent? Rom. 10. And he that said, He that heareth you, heareth me, and that here justifieth Mary's Hearing, will justifie all others in the like c…se: For he hath bid us (by Solomon) to get Wisdom as the principal thing, Prov. 4. 5, 7. To incline the Ear, and apply the Heart … it; to cry after Kno…ledge, and lif… up the voice for Ʋnderstanding; … as Silver, and search for h…r … for hidden Treasure. p. 87Prov. 22. 3, 4. Hear Instruction, and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my Gates, waiting at the Posts of my Doors. For whoso findeth me findeth Life, and shall obtain favour of the Lord; Prov. 8. 33, 34, 35, 36.

4. Is it for much Praying that you accuse Men? Why Christ bid his Disciples Pray alwayes, and not faint, Luk. 18. 1, 2. And, Pray continually, 1 Thes. 5. 17.

5. Is it for so much a-do in their Families, in the Religious Education of their Children, and reading the Scriptures, that you accuse men? Why it is God that hath said, Deut. 6. 7, 8, 9, 10. and Deut. 11. 18, 19, 20. These Words which I command thee this day, shall be in thy Heart, and thou shalt teach them diligently to thy Children, and shalt talk of them when thou sittest in thy House, and when thou walkest by the way, and when thou lyest down, and when thou risest up, &c. An Angel was sent from Heaven unto Cornelius when he was fasting and praying in his House, to signifie Gods acceptance, and tell him further how to be saved. Daniel would rather be cast to p. 88Lyons, than forbear Praying in his House for certain dayes, when the King and Laws forbad him. You may easily know then which side Christ will take.

6. Is it for scrupling things which others scruple not, and taking that for sin, which others say is none, and so not doing as others do, that you accuse Men?

If they mistake, and think that to be Sin which is not; Christ will justifie their desire to please him, and their fear of sinning, but he will not justifie their mistake. But if it be Sin indeed, whatever Men call it, he will justifie our avoiding and abhorring it. He that dyed for Sin, would not have us love it, nor run into the consuming fire from which he came to save us: It is a fearful thing to fall into the hands of the living God. The Accuser may call it Folly, and precise Scrupulosity; But God saith to Man; Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding, Job 28. 28. If we sin with others, we must suffer with them.

7. But perhaps it is for not keeping their Faith and Religion to themselves, but making so much a-do to propagate p. 89them, that you accuse Men.

Indeed Paul, speaking of the knowledge and belief of the Lawfulness of lawful unnecessary things, saith, Hast thou Faith? have it to thy self before God; Rom. 14. 21. That is, enjoy thy own Knowledge and Liberty, but use it not so as to tempt and ruine others. But surely it is Christ that hath said; Ye are the Lights of the World, that must not be put under a Bushel, Mat. 5. And, He that gathereth not with us, scattereth abroad, Mat. 12. 30. And, Whoever shall confess me before men, him will I confess before my Father, &c. Mat. 10. 32. And, With the Heart Man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation, Rom. 10. 10. We must love our Neighbours as our selves, and therefore desire and seek their Salvation: He that seeth his Brother have need, (for his Body) and shutteth up the Bowels of his Compassion from him; how dwelleth the Love of God in him? much less if he have no pity for Souls. While we have opportunity, we must do good to all men, Gal. 6. 10. The slothful Servant that hid his Talent, is condemned to utter darkness, Mat. 25. What do p. 90we in the World but to receive good, and do good? And how little Goodness is in that which tendeth not to men's Salvation? What are we made, redeemed, and preserved for, but to serve God, and seek the good of our selves and others? You accuse not men for giving Money to the poor and needy; and is not Holiness much better? If Money be better than Grace, not only Simon Magus was excusable, but Caesar might be a greater Benefactor than Christ. Do you believe a Heaven, and do you accuse men for seeking to help men to attain it. Unthankful miserable Sinners, that accuse men for endeavouring to save them from Sin and endless Misery! were they drowning, they would not accuse men for labouring to save their Lives. None but mad men strive against those that would heal or help them: But it is here no wonder, when the Saviour of the World was as madly and unthankfully used by such Sinners: How can we expect that he will accept our help, who despiseth or refuseth Gods?

8. But perhaps it is their Zeal and Earnestness in Religion that you accuse; and think that they should be, as you p. 91call it, more moderate; that is, indifferent and cold.

Indeed imprudent passionate Rashness, and erroneous Zeal, and factious Violence, which is more for Self-Interest and Self-Conceit, than for the Truth and Cause of Christ, is a thing which he will never justifie: If James and John have such a feaverish Zeal, he will tell them, You know not what manner of Spirit ye are of: Where an envious, striving, masterly Zeal is, he tells them it is not from above, but the wisdom which it pretendeth to is earthly, sensual and devilish, tending to Confusion and every evil work. Christ is no Patron of Popish, Tyrannical, Persecuting, Destroying, Hurtful Zeal; but surely he will justifie the Zeal of Love, and of good Works: Not zealous slandering, railing, and false censuring; but zealous Preaching, Praying, and Praising God, and a zealous Diligence in all that he commandeth, and a zealous care to mortifie fleshly Lusts, and avoid Sin, and escape Damnation, and to glorifie God. It is a base Contempt, and dishonouring of God, and Christ, and Holiness, and Heaven; p. 92to think or speak of them, or seek them, with a cold indifferency, as if they were but common needless things!

How eagerly do worldlings seek the world, and proud men strive to climb into some Honour, before they fall into the Grave and Hell! How violently do many earthly Rulers strive to enlarge their Dominions and have their Wills, though by the ruine of Countreys, and the blood of many thousand Innocents! How hot are all these worldly men, (even Popes and Prelates, that say they believe a better World) against all how wise and holy soever, that are against their worldly Interest! How fervently did they cry against Christ himself, Away with him, Crucifie him! How furiously did they gnash their Teeth at Stephen, and stone him! and cryed out against Paul, Away with such a fellow from the Earth, it is not sit that he should live! The Devil is earnest to destroy us: The zeal of Infidels, Papists and Church-Tyrants is burning hot, and no reason, no worth or innocency of the just, will serve to quench it. And is it only Gods service and our p. 93Salvation, that must be coldly managed and sought? Is it only that which we are born for, and live for, that must be thrust behind the door, or done as if we did it not? Is it Heaven and Hell that must be jested with? and Souls that must be ventured for a little wealth or lust, or our endless hope cast away for nothing? Idols that have eyes and see not, deserve no better service than the Hypocrites imagery, and stage Religion: But do you think the God of Love and Glory can be loved, honoured or obeyed too much? None but the Atheistical fool can think so! How quickly, how certainly will you all wish, that God and your Salvation had been loved and sought with all your Hearts, and Strength, and Time, and that he that is All had had your All, and that you had been as Holy as the holyest of Men! O Hypocrites, that daily pray that Gods Name may be hallowed, his Kingdom come, and his will done on Earth as it is done in Heaven; and yet accuse those as doing too much, that alas fall far short of the lowest of all the heavenly inhabitants!

p. 949. But perhaps they are accused for not serving God just as men command them, and not being of the Religion of those that are uppermost.

This hath indeed been the common accusation. But 1. God is uppermost, and will be: Therefore they are resolved to be as near as they can of his mind that is uppermost, and will prevail.

2. Christ went against the Rulers of his time: and commanded his Apostles so to do, and so did they, and so did the Church for three hundred years, and in much of the World ever since.

3. Must we have as many Religions as Princes have? And must we change our Religion as oft as we change our Countrey? Must a man be a Heathen under Heathens, and a Mahometan under Turks and Persians? and a Papist under Papists, and a Socinian under Socinians? and so on. If not, how shall we know which Princes Religion it is that we must be of, and which we must refuse, but by the Word of God, which we must ourselves discern, (using the best helps of Teachers that p. 95we can get?) We thank God that we have Rulers that so far own Truth and Righteousness as they do; but even the Apostle, saith, They were not Lords, nor had Dominion over their Faith, but were their Helpers, 2 Cor. 1. 24. 1 Pet. 5. 2, 3. As Stewards of the mysteries of God.

4. Why do you honour the Martyrs, and keep Holy-daies in remembrance of their sufferings, who dyed rather than they would obey man against God, if you think we must alwaies be of the Rulers Religion? Did the three Witnesses so? Dan. 3. or Daniel himself? c. 6. The common case is much like Daniels, Dan. 6. 5. [We shall not find any occasion against this Daniel, except we find it against him concerning the Law of his God]; Which they did, for Praying when the Law forbad him. They could find no fault with Christ and his Apostles, but for not observing their Traditions, and for worshipping God contrary to the Law, and doing contrary to the decrees of Caesar, Act. 18. 13. & 17. 5. Mat. 15. Gods Law is perfect: Mens are not so: Though we cannot our selves attain perfection in understanding or practice, p. 96yet we will choose and set before us a perfect Rule, even the perfect Law of the perfect Ruler of the World. If we must be all of the Princes or States Religion, where one Countrey hath the true Religion, many will have a false one: And when we are right in one point, we may be wrong in another, our Copy being so.

10. But perhaps it is Errour, Sin, Sedition, Sects, Schism, Scandal, that you accuse Men of: If that be it, if you do it truly, and do not slander them; certainly Christ will not justifie them in these.

1. If you accuse them falsly, he will justifie them.

2. If they have sinned, and truly believe, and repent, and amend, he will pardon them through his meritorious Righteousness and Sacrifice, and will make them and pronounce them just.

3. And he will justifie in them all that is his own and good, notwithstanding their pardonable Infirmities, and will not make their faults greater than they are, but will see the willingness of the Spirit when the Flesh is weak. If malignant Men will see the Mote of a Ceremonious p. 97Errour or frailty in their Brothers eye, and call it a Beam, because a Beam is in their own; Christ will not joyn with them in their Malignity and Injustice, but will bid him cast the first Stone that is without Sin; Joh. 8. 7.

4. And yet he will not justifie the least sinful Thought, or Word, or Deed, nor the least faulty imperfection in their Faith, Love or Obedience: For no man hateth any of these so much as Christ doth, in whomsoever they are found. Do you cry out against Errour, Sedition, Rebellion, Disobedience, Schism, Divisions? So doth Christ, and so do all his true Disciples: We all agree with you in this. But if the Question be either, Who they are that are herein guilty? or, In whom any Sin is reigning, wilful and unpardoned? here see that you go not beyond proof: For Christ will not own the Condemners of the Just, nor confirm any mans unrighteous and malicious Censure.

2. And as I advise you before you accuse any, to know whether Christ p. 98be of your mind, and will be against them, or will take their parts; so next I advise you, as you love your selves, to think well how great a Sin malignant and false accusing is.

1. It sheweth much of the Devil in your Hearts, whether you see it or not, it is no better: He is malicious, a Murderer, a Lyar, and the Accuser of the Just, and Slanderers are called by his Name, foreign, as aforesaid.

2. If it be for Christ's Cause, for Truth or Righteousness, or done in Malice, against Godliness or Faith, Christ taketh it all as done against himself, Mat. 25. For it is not only against his Servants, but also for their obeying and serving him: It is he that commanded them, as is aforesaid.

3. You set your self against the Office also of Christ; He is the Advocate of his Servants, He hath undertaken their Defence, and do you think to overcome him? it is he that justifieth us, (for all that Faith, and Zeal, and Holiness, for which we are accused and persecuted by the world) and who then shall condemn us? It is he that is for us, who then is he that will be p. 99against us? shall we not be more than Conquerors through him whose power hath conquered for us, and whose victorious Love will not forsake us? Rom. 8. 34, &c. Remember in what a manner he said, Act. 9. Saul, Saul, why persecutest thou me? it is hard for thee to kick against the Pricks: And to him that offendeth one of those little despised ones that believe in him, that it were better for him that a milstone were hanged about his neck, and he were cast into the Sea.

And it is not only to the gross Persecuting Accusers of the just that I give this Advice, but I beseech you all to take heed of any rash Accusing of the Just; for the wrong is most to God himself, and the hurt to you, and Christ will be against you.

1. Some there are, that when they have by Ignorance, or a stretching Conscience, for worldly interest consented to some sinful practices, are led by that same unhappy interest, to justifie first what they do themselves, and then to accuse all those as Erroneous, Precise, or Schismatical, that are against their choice and practice: Most men p. 100that live in sin for interest, do think that they must be secured from the accusations of Conscience, and the disgrace of sinning, by justifying their sin, and accusing those as the sinners that are against it, and dare not sin as much as they; but how sad a defence will this prove at last, which so much addeth to their Crime!

2. There are some on the contrary, that in ignorance having taken a Duty or a lawful Practice for a Sin, (as Baptizing Infants, Singing David's Psalms, Praying constantly in Families, Observing the Lords day, Praying oft in the same words, Communicating with some faulty Churches, or such as these men condemn, and such like) they hereupon become the rash and false accusers of those that be not as erroneous as themselves; thus did the Pharisees by Christ and his Apostles; thus did the Jewish Teachers, Act. 15. that said, Except ye be Circumcised and keep the Law of Moses, ye cannot be saved: Thus did the Jewish Christians against Peter, Act. 11. 23. They contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them: And after his miraculous p. 101Conviction by this censoriousness, they drew him to that Separation which Paul doth blame him for, Gal. 2. 12, 13, 14. and Barnabas and others dissembled with him, for fear of the censures of these erroneous men; for it is not the least mischievous effect of these false Accusations and Censures, that they frighten many weak Christians from duty and into sin, while they hear that this or that is no duty, or is some heinous sin, and have not the understanding to try and judge, they are carryed away with the name and noise; and some such as Peter and Barnabas walk not uprightly, but step out of the way for fear of displeasing them, or being accused by them as others are; and it is not a little shame, guilt and suffering that this course hath brought upon the Ministers themselves.

3. And there are some that here more hainously offend, Familists, Ranters, Seekers, Quakers, and too many more; that while they are guilty themselves of lamentable errours, fear not to accuse almost all the Churches of Christ on earth, as if they were not his Churches at all, and had no true p. 102Religion, Ministry, Ordinances, and were not to be communicated with. The Papists that burn men as Hereticks for the Truth, I think accuse not so many of Christs Ministers and Churches, nor so deeply as some of these Sects do; yea and father this malignity on the Spirit of God: But Christ will defend and justifie his Churches against all these false Accusers.

O litle do either Papists or any other Sectaries know how hainous a crime Christ will take it, to accuse the greatest part of Christians on earth, as being Hereticks, Schismaticks, or no true Churches, or having no true Religion, or part in Christ or in his Spirit; and for a worldly Faction on one side, or a sick-brained, self-conceited Sect on the other side to appropriate the title of the Church or Saints to themselves alone, and say to most of the Members of Christ, You are none of his! If to accuse falsly one man when his estate only is concerned in it, and that before a single Judicature, be so great a Crime as Scripture maketh it, what is it openly before God and the World, rashly or falsly to accuse whole p. 103Churches and Countreys of Christians, yea the faithfullest of Christs Ministers, with bitter scorns, as many of the aforesaid Sectaries do; yea, almost all the Church of Christ, in this and almost all former ages! For my part, (though some censure me for it) I am afraid of too bold Censuring even of Papists, or of honest Heathens, such as were Antonine, Cicero, and such others that never heard the Gospel of Christ.

II. My next advice is to those that are thus accused by others, about Religion, or of Sin.

1. Do not presently justifie your selves, because you love not to be blamed; rash self-justifying may be more hurtful to you, than other mens rash accusing you. Errour and sin is not so rare a thing, even among good men, that it should be taken for hard measure to be judged erroneous; or sinners; Who knoweth his secret faults? Psal. 19. We must daily Pray, Forgive us our Trespasses! Little do most know how great a number of falshoods p. 104are received into the minds of most good Christians in the world, yea of the best, much more of the more ignorant sort; and therefore we have great cause to be still cauteiously suspicious of our selves; and it is a mercy to have notice of our sins and errours, from whomsoever, Friends or Foes.

Trie therefore, lest it should prove an errour or sin that you are accused of; confess it not to be such, because another calleth it such; but yet let him know that you are willing of his help for your information and Conviction.

It is supposed that none of us love errour as errour, or sin as sin, or any evil as such; it is no evil that is the object of a sinners will and choice, but a misplaced good, even a lesser good set against or instead of a greater; (as the Creature instead of the Creator, and Corporal instead of Spiritual, &c.) We do not love and will malum, sed male, not evil, but evilly: It is not the thing loved that is evil it self, but the act of Loving it, (or doing it:) The Fruit that Adam did eat was not evil, but eating it was; Meat, Drink, Pleasureable p. 105Objects, Beauty, Money, Lands, Honours, are all good, but the inordinate Love and Use of them is the evil.

Our nature therefore giveth this advantage to our Monitors; we would all be delivered from evil as evil, and therefore thankfully accept their help.

Humanum est errare; how little doth that man know himself, or what man is, who taketh it for an injury to be supposed to have Errours: But to deny necessary saving Verities, or to be unwilling to see our Errors by finding out the Truth, or proudly to defend them, because we have once owned them, and to be rash and confident propagators of such errors, and to rage against wiser men that are against our folly, and ignorantly to cry them down as ignorant, and to charge all this on the Spirit of God, this is an unchristian and inhumane sort of erring. Try therefore with a due suspicion of your selves, left your accusation should be true, and you be found in the mistake.

The same I say when you are accused of any Sin: Alas, Sin is not so rare p. 106a thing with any of us, but that we may well fear and try the case, lest we should be guilty.

2. My next Advice is, Take heed lest you go about to interess Christ in any of your Sins or Errours, or lest you expect that he should justifie them. It is a greater Sin which many erring men are guilty of in this kind, than is commonly perceived. It is well that men would do that which God owneth if they knew it; but it is dangerous to say, that he owneth what he abhorreth: To father Falshood on the God of Truth, and Sin on the God of Holiness, is a fearful Crime. God that would not endure false Fire, Lev. 10. or to be worshipped like an Idol, no nor to have holy things prophaned, will much less endure to be made the Father of Lies and Wickedness.

1. Consider, that this is to set him against himself who is the God of Truth and Holiness.

2. This is to use his Name against his Word, which is the Word of Truth and Holiness.

3. This is to put him in the place of Satan, and to father on him the Devils p. 107works, who is a Lyar, and the Father of it.

4. This is it which the false Prophets are so heavily threatned for in Scripture.

5. This is to fight against God's Kingdom, and the Grace of Christ, and the work of the Spirit in his own Name.

6. This is the direct Breach of the third Commandment, Thou shalt not take the Name of the Lord thy God in vain: A Lie, and Vanity oft signifie the same thing in Scripture. This Sin is of the nature of Perjury, which is appealing to God, as owning and approving a Falshood; and do not they so that falsly say, God saith this, and that, and the other thing in the Scripture, and by his Spirit in me, which he never said, yea, which no one so much abhorreth as he; and will you father on God that one thing which he hateth? God tells you that he will not hold him guiltless (that is, he will notably condemn and punish such) as thus prophanely and audaciously take his Name in vain, or use it to patronize a Lie.

I am often near trembling, to hear some of our Tremblers, yea and some p. 108others, abuse abundance of plain Texts of Scripture, and expound them with palpable falshood, and deny the Articles of the Christian Faith, about Christs Person, his Intercession, his Coming again, his Laws, his Kingdom, his Judgment, and pouring out many heathenish and gross Errours, and fathering all this with raging Confidence on God himself, and saying, I am sure this is true; the Spirit infallibly tells me so; God speaketh it in me; I no more doubt of it, than whether I live; He that doubteth is damned; the light within me assureth me that this is true, and the meaning of the Scripture. O patient God! O sinful Man! O subtle Serpent! O dark unhappy World!

O pitiful Professors of Faith, that will be changed or shaken by such hainous Sin, as if they heard an Oracle of God. Our God is Love, and yet he is a Consuming Fire: Take heed what you say of him, and what you father on him: If Pride, Blindness and Deceit do carry you to blaspheme him, your Confidence will not make Christ justifie it.

p. 1093. But I further advise you: If indeed it be Truth and Duty which men accuse you for, even such as Christ in the sacred Scriptures did prescribe, doubt not but he will justifie you against all Accusers; and let this satisfie you however you are slandered, against all. As, if your Sins were few and small, there would be less use of a Saviour to forgive them; so, if your Slanders by malignant Lyars be few and small, you will have the less use for Christ to justifie you. If it be, All men that revile you, and persecute you, and shall say all manner of evil against you falsly (or lying) for Christ's sake; Blessed are ye, saith Christ, Mat. 5. 11. And if you believe him, you may rejoyce and be exceeding glad, for great is your Reward in Heaven; and so persecuted they the Prophets before you. How many things are here to be observed? It is supposed to be Lyes that are reported of you; and this not of one sort only, but all manner of Evil; as if you were impious against God, uncharitable and unjust towards men, Hereticks against Truth, Schismaticks against Unity, Rebells and p. 110disobedient against Authority, and all the rest: And of all these have the Just been ordinarily accused; and this is not by some one exasperated Person in a Corner, whom few believe, but by all men, that is the common voice of deluded Adversaries; and it is not only belying, but reviling, yea and persecuting; yet must you not only be patient, but joyful and exceeding glad, because it is for Christ, and he will justifie you, and give you a great Reward in Heaven. Here is a noble work for Faith, to learn and practise this Lesson of Cross-bearing, Hope and Joy. The Judge is at the Door, who seeth us, and all our Case, and is more concerned in it than we are: Be not too hasty for a full Vindication! Cannot you stay till the Assizes? Were it not that Slanderers hurt others and themselves, how small a matter were their thoughts and words to you? Will a malignant thought of a dying worm deject you from any real Honour or Felicity? Is it in the power of a lying Tongue, or of many, how high, or how credible soever esteemed, to deprive you of your Innocency, or the approbation of God, or your Adoption, or Christs p. 111Justification, or your everlasting Glory and Reward? Do you trust Christ for your Souls, and cannot you trust him with your Names? Is God your God, and is not his Approbation enough for you? Is Man nothing to you, who is posting to Dust and Judgment, and yet cannot you bear his lying words or thoughts? How will you bear the Cross of Martyrdom, which is to die for well-doing, under the reputation of Malefactors, if you cannot bear false words or thoughts? If you say, It is the Truth that is dishonoured through my Dishonour: I answer,

1. God is sufficient to vindicate his Truth: Every slanderous mouth shall soon be stopped, and God will be proved true, and all men Lyars, Rom. 3.

2. And he hath promised to bring forth your Righteousness as the Light, your Names shall rise as the Morning-Sun, when the most malignant Darkness seemed to bury them. Christ is not in Heaven reputed a Blasphemer, nor a Rebel against Caesar; nor is Paul there taken for a pestilent Fellow, or a mover of Sedition among the people; nor the Cross of Christ for Foolishness or a Stumbling-block, p. 112nor are true Christians there reproached, or excommunicated as Hereticks or Evil-doers. Of how small regard is the Judgment of Man to him that fully trusteth to Christ's Justification! which you may be sure of, so far as the Scriptures truly understood do justifie you.

III. My next Counsel is, to those that are unresolved which Cause or side is right, and to be chosen, whilest most men are Accusers of each other: One talketh against this thing, and another against that, one against this Doctrine, and practice, and another against that, and so many Parties accuse all the rest, that it distracteth ignorant Persons.

Either the things which they differ about are such as Christ hath told us his mind of in the Scripture, or not; if not, then pity and bear with the Contenders on both sides; interpose not your Judgment rashly, but let every one enjoy his own: Paul and Barnabas, as well as Martha and Mary, may differ about Persons and Circumstances of Duty: But if Christ have already decided the Case, let that determine you: What p. 113need you more? Is the Controversie whether God or Man should be first obeyed? whether Heaven or Earth, Christ or the Pleasures of Sin should be preferred? whether we should live after the Flesh, or the Spirit? In all such cases it is easie to know what Christ doth judge. I hope you do not think that he will take part with the sensual, or the covetous, or the malignant Enemies of a godly Life; nor that he will turn to the Oppressors or Persecutors of the Just; nor that he will renounce his own Word, because any men, how great or Reverend soever, misapply it, or contradict it; nor that he will call Drunkenness, Gluttony, Worldliness, Idleness, Filthiness or Pride, by gentle, extenuating, deceitful Names, though the guilty and impenitent do so.

Some would perswade you that Christ and his Spirit could not speak so much sense as to become intelligible: And though every Friend can intelligibly write you his mind, yet Christ could not, or would not; and that you may understand Poets and Orators, Virgil, Horace, Cicero, Seneca; and Philosphers, p. 114Lawyers, Physicians, Historians, yea the voluminous Statutes of Lawgivers, and Canons of the Church; but the Holy Scriptures you cannot understand: But it is not reproaching Christ that is the way to have him justifie your Cause or you. Though ambiguity of words make Scripture, as all other Writings, so far difficult as to need some Skill in those words to him that will understand them; and though a carnal blinded mind cannot (savingly in love and lively sense) receive the spiritual things of God, yet men shall shortly be convinced, that the Light of the World was not invisible, though the Darkness comprehend it not, and that the Wisdom of God hath spoken intelligibly, and in all necessary things you may certainly know which part Christ taketh.

But alas, Christ is unseen, and therefore little regarded by multitudes who customarily honour his Name. As among the Turks, we blame not him that rather asketh what the Emperour or Bashaw commandeth, than what Mahomet commandeth; so these that honour Christ but as the Turks honour Mahomet, p. 115do far more regard which side their Landlord takes, or which side such a Lord, or Bishop, or Prince is for, than which part Christ is for. O Sirs! You would all fain have Christ to be your Advocate at last: As ever you would have him be for you then, be now for that which he is for, and hath foretold you he will justifie.

O that you were all but truly willing to know what it is that Christ is for, (whether for a holy, or a worldly or fleshly Mind and Life); and that you were but resolved to be for that which Christ is for, as far as by diligent search you can know it. I should hope then that he would not leave you to damnable mistake, but help you to understand his will for your Salvation.