An Answer Made to an Open Challenge, Sermon
The TEXT.
Mat. 7.6.
Give not that which is holy unto the dogs,Mr Boatman at the Lecture, March 28. 1654 neither caſt ye your pearles before ſwine, leſt they trample them under their feet, and turne againe and rent you.
Paragraph 1 HAving the laſt day finiſhed the firſt Doctrine propounded from Luk. 7.41. I thought it not amiſſe, before I paſſed on to the other, to take occaſion to redeeme a captive Text, ſuch an one as is led about, and I may ſay with holy reverence, almoſt by the noſe, to aſſert that which Chriſt never intended, as you ſhall preſently ſee.
The Text is without any connexion at all, it ſeemes neither to have reference to what goes before, or what follows after, and ſo it may be called a proverbiall admonition, or dehortation, wherein you may conſider theſe particulars.
1. A dehortation under a double notion,The Analyſis of the Text. give not holy things to dogs, neither caſt pearles before ſwine. Therein conſider, 1. The Subject, and that is likewiſe under a double notion that which is holy, and pearls. 2. The Object, laid down Negatively and expreſſely, likewiſe under a double notion, dogs, and ſwine.
2. The reaſon of the dehortation: 1. Becauſe, ſaith our Saviour, the ſwine will trample them under their feet. 2. The dogs will returne againe and rent you.
Paragraph. 2 In the opening of the words (not to wind or wreſt them in the leaſt) you ſhall have the plaine ſcope and intention of the Holy Ghoſt, and I hope ſo plaine as he that runs may read it; I ſhall ſhew you: 1. What is meant by that which is holy. 2. What by dogs and ſwine. Then what it is to trample, and by that time you ſhall have the full ſcope and meaning of the Text, and then I ſhall draw a Concluſion, which I ſhall briefly proſecute.
Sect. 1 1.Mr Boatman's reſtrict expoſition of holy things and pearles. What is meant by holy things and pearles. It is the ſamething expreſſed under a double Notion; ſacred truths are meant, but eſpecially, and more particularly holy reproofes and admonitions, and that is the utmoſt the Text reacheth; ſevere and wholſome admonitions, and dehortations from evill, theſe are called holy and pearles for ſeverall reaſons. 1. Becauſe of the Fountaine whence they flow; divine truths are of the breath of God, therefore Chriſt is called the Word, and ſaid to come from the boſome of the Father, Joh. 1. therefore by our Saviour Chriſt they are called holy.
Nothing is, or can be more holy. 2. As from the cauſe, ſo from the effect; the Word of God and divine truths ſet home by the work and ſpirituall power of God are effectuall to beget grace, and produce holineſſe in the heart; hence we find, Rom. 1.16. the Goſpell is called the power of God unto ſalvation; and 1 Cor. 5. Spirit and life, all ſignifie not only their power but purity. 2. Why are theſe truths, eſpecially ſacred and wholſome reproofes, called pearles? 1. For their own innate and inward preciouſneſſe, though none in the world do own them, or take notice of them, but ſlight them, yet they are precious. 2. They are ſo to them that receive them, and poſſeſſe them; we find them therefore called riches, under the notion of wiſdome, &c. So that in effect theſe holy things in the Text, and pearles ſpoken of are divine truths, wholeſome reproofes and admonitions occaſionally given.
Sect. 2 The next thing is to ſee who are the dogs and the ſwine, both ſignifie one and the ſame ſort of men in generall, yet they ſpeake a diſtinction between obſtinate and wicked men; in the generall none but obſtinate and very irreprovable men, theſe are the dogs and ſwine; they are called dogs in relation to their cruelty, fierceneſſe and rage againſt the Goſpell, when it is offered to them as a check to their luſts, and reſtraint to their abominations, as dogs enraged will fly at a man, when they be whipt and beaten for the miſchiefe they do they will turne againe and fly at his face: So ſaith our Saviour Chriſt, there are a ſort of men in the world, to whom if you ſpeake never ſo ſeriouſly, ſavourily, charitably, and holily, yet like dogs they will turne againe and rent you, By Swine he denotes another ſort of obſtinate oppoſers, one denotes them furious; this luxurious — ſo as to be grown in love with their filthy waies, their ſin and abomination, that they will not vaile to wholeſome ſaving truths, &c.
Sect. 3 Now let us ſee to our Saviours reaſon, firſt they will trample, and that ſpeakes the ineffectualneſſe of ſuch holy and ſavoury truths, when they meet with ſuch uncapable Subjects, as if Chriſt had ſaid, never do it, it is to no purpoſe, they will make no more of them, than ſwine do of pearles when they are thrown to them, that ſpeakes the uſeleſſeneſſe of them, and of dealing with ſuch kind of men. The ſecond is drawn from that injury that may accrue to the admoniſhers, when the luſts of obſtinate men are reproved, inſtead of doing that they ſhould, and ſaying as David, Let the righteous ſmite me, &c. they will returne evill for good, they will ruine you (if it be poſſible) for going about to ſave them, they will undoe you, becauſe you are ſo pittifull and mercifull to their erring and ſtraying ſoules, as to bring them to the right and true way.
Paragr. 3 The whole Text briefly amounts to this: Mr Boatmans ſum of the Text, and pretended vindication of it. That it is to no purpoſe to deale with men of irreprovable and dog-like ſpirits theſe are not capable of reproofe, and divine admonition, and holy counſell; you may (ſaith our Saviour) do it, but it will be very uſeleſſe, it will do no good, it is a folly, it is very dangerous, you will be loſers, and neither God, the Goſpell, the truth, or your ſoules will have gaine; you may have a reward in heaven, not only when you do, but when you ſuffer for Chriſts ſake: yet however take heed of the perſons you deale with, and labour to do it in ſuch a way as may not make ſinners ſeeme dogs and ſwine unto you.
Indeed, I read of ſome that wreſt this Scripture, and among many, divers of the Romiſh Church, they (ſome of them) expound it thus, and tell us, it may by conſequence be reduced to the Sacrament; and tell us, they are not fit to come to the Sacrament that will not make auricular confeſſion; (and it is a fond trick that is got up againe in our daies, and ſome would faine bring into the Church,) but it hath no relation at all to that holy Ordinance; For though wicked men (which the Scripture calls dogs and ſwine) unfit receivers may tremble when they dare put their hand to the body and bloud of the Lord Jeſus Chriſt; yet notwithſtanding to preach ſuch a thing from this Text, is little better than to ſpeake untruth in the Pulpit: It is not truth, but truth to purpoſe that men muſt ſpeake from ſacred Texts of the holy Word of God, elſe they faſten that on the Holy Ghoſt which henever meant, or dreamt; and it is a dreadfull account which a great many men in the world have to give, vainly to attempt to build any holy foundation on a Text which is either too weake for it, or which it doth not at all concerne; It is an eaſie matter to wring a Text ſo long by the noſe as to make it bleed againe, and all to little purpoſe. Take notice, whatſoever may be urged about this ſacred Ordinance from any other place, and at another time, it is not meant here, to ſpeake of it here is to ſpeake to no purpoſe, not worth the ſpeaking, it is not the ſenſe of the Holy Ghoſt. I come to the concluſion.
Doctrine. The Doctrine which I ſhall gather hence is this,
Paragragh. It is the duty of every Chriſtian, eſpecially of every Miniſter, to take heed to whom, and how they deliver divine truths, leſt delivering them to obſtinate and irreproveable men, they labour in vaine, and they trample upon them.
This truth is not once only hinted to us in Scriptures, you ſhall find it was the care of all the Children of God in all Ages, and the ſpeciall care of Chriſt himſelfe, not to deliver ſound and ſaving truths to ſome ſorts of men; ſometimes looke how cautelous holy David ſeemes to be, Pſal. 39.1, 2. he makes it one of the higheſt points of wiſdome to conſider before whom he uttered words that concerned Gods glory, and did not while the notoriouſly obſtinate, incorrigible, and irreproveable were preſent: theſe inſtead of underſtanding more would turne their backs, hate inſtruction, be ſcoffers, and mockers at the ſacred truths of God. To this end and purpoſe we find; how that (unleſſe in caſe of ſpeciall Commiſſion, and God commanded them to ſpeake home with the hazard of their lives) they were alwaies very wary and prudent, to whom, what of, and how they declared the mind of God; you may ſee it at large at your leiſure in Iſaiah, Jeremiah, Exekiel; you find God ſpeaking of a rebellious ſtiffenecked people, bids the Prophet meddle no more with them, pray not for them, as if he had ſaid, it will be vaine and uſeleſſe, altogether ſucceſſeleſſe; our Saviour Chriſt, when on earth, knowing the inveterate hatred of the Phariſees againſt the great truths delivered, light being come into the world, &c. when he was among theſe men, many times he would make no anſwer, and when he did, it was in darke ſayings, at a diſtance, in Parables as wrapt up into the third heavens, and all to let us ſee caution muſt be uſed in dealing with the wicked and obſtinate in divine matters, things ſacred that concerne Gods glory, and the honour of men.
Paragraph. 5 For Reaſons, I need give you no more than what our Saviour Chriſt doth; and the next buſineſſe is to ſhew you the reaſon why dog-like, and ſwine-like men make ſo little of precious truths, and are ſo unreaſonable as to go about to deſtroy men for endeavouring to do them good, and then the application; For Ile dwell only this day on the Text.
Reaſons Firſt, Truths not wiſely diſpenſed, holy reproofes not warily managed are trampled on; There is nothing men had need have a greater care of, than the honour of Divine Truth. Now this is not only hazarded by proſtituting ſacred truths to this ſort of men preſently, but adventuring on, that is the cauſe they mock and ſcoffe, and will not be reproved. We by experience find it brings truth into diſgrace, makes them vilifie them, and ſlight them by a nod with the head, a winke with the eye, a ſhake of the head, and it will be very well (as our Saviour Chriſt ſaith) if there be not a ſpurne with the foot. Now, ſaith he, never let ſuch precious truths as theſe be hazarded to contempt and ſcorne, take not ſuch holy paines, that might be otherwiſe imployed, and more to purpoſe, it makes them look with an evill eye, ſcorne, and ſcoffe; It renders Religion odious and ridiculous to them; they cannot ſee, or rather will not ſee or heare; but ſtop their eare with the adder; and although there be an amiable luſtre, reall excellency, and an inexpreſſible vertue and glory in them, yet to them they appeare ridiculous. We have examples enough of this in Scriptures; John Baptiſt came into the world and ſpake for this purpoſe, to ſee if he could reclaime an erring Generation; It is true, his words were not altogether ineffectuall, Jeruſalem, and a great part of Judea go out to him, yet marke what our Saviour Chriſt ſaith, he came not eating or drinking, and they ſaid he had a devill; This was all he got for his paines in abundance, the man was mad, he was a prating fellow, he lookes like one that had lived indeed all his daies in a wilderneſſe, as one out of his wits. Our Saviour Chriſt comes in ſuch a manner as would win the moſt refractary and hard heart, and the moſt obſtinate ſinner, with meekneſſe, patience, tenderneſſe, pitty; he was ready to do every man good, none evill, he ſcorned no man, he diſdained not the Society of Publicans and ſinners (though the Phariſees made uſe of it to his diſgrace) ſo he might do them good: Marke what he gets from others, a wine-bibber, &c. as much ſcorne and contempt as a Phariſee knew well how to put upon a man; heare St Paul that choſen veſſell and Apoſtle of the Gentiles preaching, and the next news you heare is, what will this babler ſay? That is all he got from another Generation of men; ſuch are the ſwine ſpoken of, and that our Saviour knew before he ſaid this, therefore in his divine wiſdome he cautioneth his Diſciples, and thoſe that came after them, &c.
Reason 2 Secondly, They will turne againe and rend you; not only ſcorn and rage; this is from the ineffectualneſſe, ſucceſſeleſſeneſs, and uſeleſſeneſſe of ſuch endeavours, thereby they endanger themſelves; as if he had ſaid, why will you do it when God does not neceſſarily require it, God puts none of his Meſſengers upon apparent hazzard, unleſſe his honour lies at the ſt…ke; and a mans life and the propagation of ſacred truths come in competition, he bids no man venture his life, be wiſe as ſerpents— weigh not only the ſubſtance but the circumſtance of your adminiſtrations, if you do thus, you may ſave the truth and your ſelves too, and hinder a great evill; the hardening of others by the example of ſuch obſtinate ones; they will take occaſion not only to ſit and ſcorne, but to riſe up in rebellion againſt the Kingdome of Chriſt, and ſo render the propagation of the Goſpell a great deale more difficult than before, theſe are the reaſons.
Paragraph 6 Sect. 1 Now it may ſeeme very ſtrange that there ſhould be any ſuch men as theſe in the world. For all you ſee and have heard of dogs and ſwine, I cannot ſay I have any one not one who accounts himſelfe a Chriſtian, being wiſely and fairely dealt with by counſell, and ſeaſonable, and whole ſome reproofe, whatſoever noiſe you heare elſewhere, I heare no noiſe of ſuch, and I feare they are no where more than among thoſe whoſe mouths are full…ſt of thoſe termes of dogs and ſwine. I know none that will bite a man giving them whol…ome reproofe, or that will neglect or ſlight ſerious admonition. As for thoſe dogs in the Text, I know no ſuch at all; and a man would thinke it a ſtrange thing that there ſhould be any ſuch that would ruine a man that goes about to ſave them, and yet no queſtion there are ſuch, our Saviour Chriſts Precept is not in vaine; he foreſaw this, had experience of theſe, and that is the ground of his advice, therefore he tels his Diſciples, never thinke it ſtrange that there are ſuch beaſts as theſe men are, &c. It may ſeeme ſtrange, but it is not ſo ſtrange as true. I ſhall therefore give ſome reaſons how it comes to paſſe, how men come up to this temper, for it is wrought by degrees; when the Devill hath once ſet a man onward on ſins way, he will then drive him on asfar as he can; ſin is little at firſt, moſt of all at laſt; if a man be acquainted with peccadilloes to day, he will not ſcotch enormous crimes to morrow. How do men ſin away their light, fear reſolutions, conſcience, come to glory in ſin, and when once come to that, they ſleep in the ſcorne and contempt of all ſacred truths, and rage againſt them, and the endeavours of the godly to do themſelves good, and that to all eternity.
The reaſons briefly.
Sect. 2 Firſt pride, this is the cauſe of irreprovableneſſe in many conceited men in the world, and of their ſlighting ſcoming, and contemning the ſacred truths of God; for this pride begets rage and ſcorne therefore men do it, becauſe they have high thoughts of their excellencies, of the ſtate and condition they are in, of their wiſdome and their knowledge, therefore they rage at, and ſcorne, and contemne whatſoever croſſeth them, you may ſee this apparently in Scriptures. The Apoſtle Saint Paul: the Doctor of the Gentiles comes with ſacred truths to diſcover to the Church of Corinth &c. There were a party among them which counted themſelves Creeks & reputed all in the world beſides barbarous, rude, unlearned, he delivered the great myſteries of the Goſpell, and what begets him ſo much oppoſition as he meets with, but the pride of thoſe vaine Philoſophers in their pretended knowledge and ſcience which they had obtained; they could not endure to heare this, that there ſhould come a man into the world wiſer than themſelves, he tels us the Goſpell is fooliſh neſſe to theſe, not ſo really, but he ſpeakes their language only; They counted it folly, &c. This was the height of their pride; What made Pharaoh ready to execute Moſes for declaring the mind of God? This only, who is the Lord? &c. What am I, Lord over Egypt, the mighty Pharaoh, and ſhall I ſtoope to another, whom you call a God, when I know not whence he is, nor whether be is bound? What muſt I ſubmit, and let go a Nation ſo ſerviceable to me? Mens pride, by reaſon of their knowledge, peaces, authority, meanes, parts, &c. this hath made the Sons of men, in all Ages, ſtorme and rage, Pſal. 2. This is alſo given as a reaſon, the great wiſe, and mighty men, men of great authority, and no ſmall experien…e, they walked in the waies of their hearts, and their own imaginations, when the Kingdome of Chriſt comes to to be ſet up, which croſſeth all their deſignes by ſuch meanes, and in ſuch a manner, they will not endure to heare of that therefore ſay they, Let us breake his bonds aſunder, — What, ſhall we bow to ſuch a rule as this? No our tongue, are our own, we will ſpeake what we liſt, &c. ſuch men as theſe cannot endure to be accounted ignorant, or low; no they muſt be at the height, and their knowledge muſt paſs for all the mens about them; What was the reaſon Jobs friends were ſo hot and angry, and accounted him a foole in his knowledge? All becauſe he would not acknowledge their wiſdome and underſtanding which they pretended. Doubtleſſe there are a Generation of men in the world that thinke they are the men that know all, this is the reaſon that any truth, which is declared, that croſſeth them, they contemne and rage againſt.
Take an account of the grand reaſons, why our Saviour Chriſt, in the daies of his fleſh, met with ſo much oppo…tion in the world; he came not as a man that went about to overturne any one; How orderly was he in his converſation? How obedient to the Magiſtrate under Laws and Governments? He paid Tribute, told them he came to ful…ll all righteouſneſſe, a man of a meek ſpirit; we hardly find any externall for…e or ſeverity in him, yet what a fa…e of rage was in the world? the reaſon was: As the Epheſians were afraid to loſe their craft, ſo theſe Scribes & Phariſees feared Chriſt would carry all before him, the truth would be received from him without prejudice, his Sacred and Divine Oracles would take place; and marke what they ſay, have any of the Rulers beleeved on him? but ye (ſpeaking of the Vulgar) know not the Law, and are accurſed. A Scribe could not endure any man ſhould be thought wiſer than himſelfe, nor a Phariſee that another ſhould take more place in the thoughts of the men of that Generation he lived in than himſelfe; therefore let Chriſt bring ſalvation, tender grace, yet for all this all ſhall be contemned, ſlighted, and he hated for it; if they can they will ruine him for it, and do as theſe doggs in the Text. Though Goſpell-truths be never ſo ſeriouſly declared in mens eares to the converſion of men yet men of high, carnall, proud, and haughty ſpirits, how are they ready to rage and roare, apt to deſigne, and contrive the death of ſuch a man. Whence proceeded ſo many Martyrdoms in the daies of the Kings of Judah? Iſaiah went under the ſaw; Jeremiah was in the dungeon; Micaiah was fed with the bread of affliction; even from the pride of all thoſe wi…ked Kings and their officers, they would not be controuled ſic volo — their will muſt be their law, though the will of the God of heaven declared faithfully and ſeriouſly, were contrary, &c. It would make a man amazed to ſee Ahab going up to Ramoth Gilead, Joaſh ſmiting Jehoicda's Sons, Zedekiah breaking through the Hoſts, when the Prophet told him it ſhould be to his ruine, a man would wonder they are ſo bold; the reaſon is this, men of proud and carnall hearts cannot endure to come under the Power or Government of Jeſus Chriſt, men had rather breake than bend, and be flexible, to divine will, they will run on their ruine inevitably before they will ſtoop and that is ſignified by the expreſſion; which the Holy Ghoſt uſeth in relation to the Kingdome of Chriſt, Pſal. 2. They are not flexible inalterable, they well not give way— if you do any thing to alter them, you will break, ruine them, make them wholy uſeleſſe; they will ſubmit to nothing but deſtruction, thus carnall pride renders ſtiffe ſoules, hard hearts, men impenitent, unteachable, they will not, cannot ſee, there is a great reaſon ſuch men as theſe ſhould be termed dogs and ſwine.
Reason 2 Sect. 3 Secondly, becauſe they delight in their luſts; that is the reaſon men rage when as the light comes, Joh. 3.19. What was the reaſon the faithfull Prophets of God were not honoured? Jer. 5. ult. the people love to have it ſo; What people? My people. Men love their luſts, and delight in their abominations, and evill waies their darling Delilah ſins, their right hands and eyes, their corruptions. Now the word croſſes all, and cries up ſelfe-deniall, and cannot endure their abominations, this is the reaſon men rage. John Baptiſt preached ſeverely to the world, had he come with plaine ſimple ſentences, had he been a Meſſenger full of grace peace, and life; had he preached placentia, he ſhould have been entertained; had he lullabied men in the bed of carnall ſecurity, he had not been diſturbed; had he let the Adulterer alone in his uncleanneſſe, the drunkard in his drunkenneſſe, the Phariſees in their avarice, cruelty, and hypocriſie, and let them alone in their vaine pretences of Religion, and not have opened theſe p…inted Sepulchres, all had been well; but becauſe he reproved them therefore they rage, are ſo ſterne, & are troubled roared againſt the Prophet and his Meſſage: all the while the Devill was leſt quiet in thoſe he poſſeſſed, he did no great miſchiefe, but here and there one, but alwaies when he was to be diſpoſſeſſed and come out, he rent and tare; as long as mens luſts are let alone, and they ſleep ſecure in avarice, cruelty, and viciouſneſſe with their luſts, and the devill in their boſome, the men are quiet; but if a man unmaskes them, and goes about to diſcover them, O they will ſtorme, and diſlike ſuch men as theſe; all the while they can carry on their buſineſſe unmoleſted, or undiſturbed, O how faire, meeke, and content will they be: but come to croſſe that which they love, and ſet up in their hearts as an Ido…l, then they will rage; come and tell ſuch a man of his Delilah, you ſhall find he will not be convinced, taken off, or he will follow another ſairer than the former, and then (if you will) away with it; many men have falſe hearts, they are taken off one luſt, but on to another; they are taken off open drunkenneſſe and ſuch profane and debauched courſes that make the world cry ſhame of them, but then follow lying, falſhood envy, and malice, over-reaching their brother under-hand cruelty, racking others conzenage, cheating, and the like, croſſe theſe and then they will rave. Take heed of ſuch men as theſe, (ſaith our Saviour) they will ſcorne you, and looke to your ſelves, you ſhall eſcape well if they ruine you not. As Ahab ſaid of Micaiah, this fellow never ſpeakes good of me, as wicked as he was he would faine be counted good.— I remember a ſtory of Mahomet the great Ottoman Emperour, he was ſo delighted in his Sultana, that nothing could move him to part with her, but when he had a fairer offer, he was content to leave that luſt he enjoyed; theſe men will not part with their luſts, though never ſo abominable, odious, and hatefull, unleſſe they can find them more pleaſing, profitable, and honourable, elſe they will rage, &c.
Reason. 3 Sect. 4 Thirdly, That which laies the ground and foundation of all the reſt, is poſitive and groſſe ignorance in the things of God, they are dogs and ſwine, have not knowledge enough to make diſtinction between thing and thing, but they call light darkneſſe, and darkneſſe light, therefore they abuſe, contemne, and deſpiſe all, and rage, Joh. 1.9. there is the reaſon, 1 Cor. 2.14. though he demonſtrated more high myſteries than ever any wiſdome pretended to before in the world, yet they refuſed, mocked, reviſed, hated, perſecuted, — that is another reaſon why our Saviour cals them dogs and ſwine; alas ſwine know not the price of a Pear…e, they ſee no luſtre in it; there are abundance of ſwine-eyed men in the world; of all Creatures in the world that ye know, or looke on, a ſwine hath externally the worſt eye: ſuch men as theſe ſee not, diſcerne not at all, in ſeeing they ſee not, as the Prophet ſaith, — in a great many men of the world there is much poſitive and groſſe ignorance; ſuch incurable darkneſſe and blindneſſe, that for all the glory of divine truths that you can ſhew them, (as much as in you lies) and the Creature is capable of on this ſide heaven, they will not beleeve; what was the reaſon Chriſt was ſcorned, and perſecuted of men? Iſa. 53.1, 2. they ſaw no beauty in him—omnipotency ſtoopes to theem (as I may ſay, with reverence) to little purpoſe; the reaſon of all this is, becauſe they are blind — but O the folly of men! this makes them as dogs and ſwine; Well, I ſhall expatiate no further, but make application.
Paragraph. 7 Firſt, By way of admonition; The Application.Take heed you come not within the verge of this reproofe, that it doth not reach you, for (as the Apoſtle ſaies) I hope better things of you; let it never be ſaid, whatſoever men faſten on you, however you are called doggs and ſwine, (beare it patiently) that you are truly ſo, and in the ſenſe of the Text. Take heed of deſpiſing, refuſing of, raging at, and trampling on divine truths. Oh! when a man comes to this there is litttle hope, and truly, brethren, till he does there is hope,— but if a man be once come to this, to an irreproveable ſpirit, there is more hope of a foole, (as Solomon ſaies in another caſe) of a mad man, I had almoſt ſaid, of a Devill — Whatſoever you do take heed of this; never let it be ſaid you are of ſuch a ſpirit, as that you will not endure admonition; miſtake not brethren, I ſay not, from all men you ſhould beare it patiently, (though it is true, the more patience the better) for a man to be laden with the impertinent, unſeaſonable, giddy reproofes of every hair-brain'd man in the world: if thou canſt have patience well, it is thy honour and praiſe, and a great teſtimony and evidence of grace; but take heed you never contemne ſerious, pious, meeke, and holy reproofes; labour to come up to that of David, Let the righteous ſmite me—breaking the head in ſuch a caſe is as good, or better, than a plaiſter, as a precious balme and ointment, however it is accounted of with the wicked, and whatſoever ſome men thinke in their heate, a ſerious well-grounded reproofe is a precious pearle: it may be the way to bring a man ſeriouſly to ſit downe and reflect upon himſelfe, and bleſſe God for the ſame. Oh never come to that, if you do, the time will come when you will mourne, and ſay, O that ſuch ſerious inward and holy reproofes ſhould be ſtormed and raged againſt, ſuch advice and counſell be rejected, and ſcorned and ſlighted that made ſo directly for my ſoules welfare — O beware and take heed of this, till then I ſhall hope you are teachable, and in a capacity for the Word to become to your ſoules the ſavour of life, and the Power of God to Salvation; but if once you come to be irreproveable, and this to be the charge of your ſoules, I have little elſe to ſay but to take up the Prophets complaint: Lord, who hath beleeved our report? — To whom ſhall I ſpeake?— And that you may not, take heed of thoſe things which are the cauſe of this, down with that devill of pride in the heart, be content to be ſubjects, ſlaves, and vaſſals to truth, let it command and conquer, there is a power and Majeſty in truth it ſelfe, let it be your Arbiter in all things, let its commands, precepts, and injunctions be unqueſtionable: never thinke ſo highly of your ſelves as to ſcorne to be reproved, checked, and admoniſhed; Take heed likewiſe of doting on things; if heaven it ſelfe ſhould ſpeake, men ſleeping in their luſts, and on the bed of carnall ſecurity, will not awake; if Sampſon be in Dalilahs lap, nothing but the Philiſtines will awaken him; when the Children of Iſrael came once to be in love with Idolatry, the Prophets could do no good with them; when men come once to be in love with the Idols of their own braines, they will ſcome all that you ſpeake; all the language you ſhall heare is, I will, and I will not,— Take heed of being locked up in poſitive ignorance; nothing is ſo ſad as for a man not to be able to diſcerne at all the ſweetneſſe, and diſcover the preciouſneſſe of divine truths.
Paragraph. 8 Secondly, this is to warne and admoniſh good men, how (as much as in them lies) they render men dogs and ſwine, uncapable of reproofes; many a man is made a dog, a wicked man, that was not one in our Saviours ſence, the fault is not ſo much his as thine, thou that art the reprover, and admoniſher, for he may not be ſo to another man, though he may be ſo to thee, and how comes this to paſſe? From nothing but the raſhneſſe, inadvertency, and imprudence of men, they undertake to handle weapons which they are not able to weild; many men in too ſevere handling of a faulty perſon may render him a dog or a ſwine, uncapable of their reproofe; it is ſad it ſhould be ſo, howſoever men expreſſe themſelves raſhly and unadviſedly, if it be truth they ſpeake, it is ſad men will not endure it. Yet when men be too ſeverely and rigidly admoniſhed, they may be much exaſperated, therefore Chriſt is wary in this reſpect. A ſoft anſwer pacifieth wrath, and ſo doth a ſoft admonition; ſome men wiſely dealt withall will not be ſturdy, who (if too fiercely handled) many admonitions will not ſerve. There is a neceſſity indeed of an holy earneſtneſſe in reproving of ſin, ſincerity, down-right dealing, and plaineneſſe of ſpirit in men, and yet alſo of a great deale of prudence; I know not one buſineſſe wherein the prudence of a Chriſtian, either in his private or publike relation, is ſo concerned as in this of reproofe: If you would prevaile with the dogs and ſwine in the Text, you muſt deale with them with wiſdome, and obſerve how mens tempers, and preſent humours are, theſe would be taken notice of, and you ſhould watch your opportunity; a mans fault may be told him of too raſhly; with what wiſdome came the Prophet Nathan to David about Uriahs buſineſſe, one would have thought it had been very juſtifiable had he ruſhed into the Kings Preſence Chamber, and told him, Sir you are a Murtherer or an Adulterer: no, he comes with a Parable, and ſo winds himſelfe into the Kings boſome; Sir, I have a caſe to put to you, There was a poore man which had but one Lambe, and that lay in his boſome, but the rich man had enough, a multitude, yet when he comes to make a feaſt he gives his gueſt entertainment with this poore mans Lambe; this was a wiſe way of conviction, and ye find David convinced now, I have ſinned; if he had gone another way to worke, inſtead of ſaying, I have ſinned, he might have ſaid, Thou (Nathan) ſhalt dye for being ſo ſaucy, ſo raſh, and uncivill. David might have ſaid ſo, being a man ſubject to infirmities, even as Eliah alſo was; we muſt in reproofe mind the tempers and the callings of men, this is not minded by a great many Chriſtians; hence as ſometimes they ſpeake not the truth, ſo ſometimes little to the purpoſe; and hence many Miniſters ſpeake and ſpend their labour invaine.
Secondly, Do not make known to all a particular caſe, for many a man will heare one man that will not heare another; and many a man will heare in private when he will not heare before another; though you are to ſpeake, yet you muſt not ſpeake unſeaſonably; a word ſpoken in ſeaſon is as apples of gold in pictures of ſilver; the leaſt reproofe, never ſo precious and excellent in it ſelfe, is not ſo when out of time; it is not fit for a man to tell another of a private offence in the market place, or being in company, whom either he is not willing to have acquainted with his crime, or however it is not fit they ſhould; thus inſtead of taking a courſe to help them forward in good, we are perhaps a meanes to carry them on further in evill; to reprove one wicked man in the preſence of abundance more like himſelfe, is the way to make them all joine to ſcoffe, and repudiate (it may be) to go about to ruine you; what a deale of madneſſe in this reſpect is the world acquainted with. It is a ſad loſſe to the Goſpell in this relation, which is the next thing; well take heed you be not the cauſe, offences muſt come in the world, dogs and ſwine there will be in the ſenſe of the Text take heed you be not the cauſe; it is ſad when a man may ſay, yonder is a fellow gone reſolutely & refractorily to helf, when as if he had been dealt mildly withall, he might have been ſaved poſſibly, I meane in relation to thee and thy admonitions, though in reſpect of the man and his capacity it was impoſſible; this will ſadly reflect on thy ſpirit; think ye it would not have grieved the father of the Prodigall inſtead of receiving his Son ſeaſonably, and taking a fitter time to reprove him, if he had ſent him away a dog, or a ſwine, if he had ſent him away damned without remedy; what ſad reflections of heart might this have cauſed? The Apoſtle gives advice to Fathers to reprove their Children, Maſters their Servants; for an ill ſervant reproofe is neceſſary, ay, and the rod too ſometimes, as Solomon ſaies, but it muſt be in ſeaſon, and proportion, done cautelouſly and warily. Ile adde but one more, (I ſhall put them together, becauſe I will wind up faſt) if you would not make them dogs, nor give them cauſe to repudiate. Take heed, that what you reproove for be grounded in relation to truth, and pertinent, not triviall, that makes men not received amongſt men; men take occaſion to babble about impertinencies, and fall on a man to reprove him, becauſe he is not ſo, and ſo, according to their fancies, and their wild and hairebrain'd imaginations; and thus they make a great oppoſition to more ſolid and ſerious adminiſtrations; when men rage in trifles what cares a man what he faith in ſolid things? That Miniſter ſhall never be beleeved when he ſpeakes in earneſt, who cries hell and damnation in jeſt; be ſure that it be tantum that you ſpeake, that the fault be commenſurate, and not leſſe than your expreſſions, yea, above them, at leaſt equall with them. Cure, if poſſible, by a lenitive firſt before you uſe a corroſive, ſerious admonition in ſuch a way gains the advantage of mens diſpoſitions. Nor let it be a heareſay, that is, a lie, fama mala, we heare a man did ſo and ſo, we heare thus and thus of him; you ſhall heare a man, ſome imprudent Chriſtian, come with open mouth, and reprove a man for ſuch a thing that hath been declared to them, and they heare ſo; this is the ground of all that uncharitableneſſe, and raging among men in the world; this makes them doggs to one another, that they will not heare one another; either men talke of impertinencies, and it is not tantum, whether it be ſo, or it be not, I have heard ſuch a man will keep company, my neighbour will be drunke and ſweare, when neither is true; thus inſtead of making a man heare and being well pleaſed they give them cauſe to rage in faſtning on them ſuch aſperſions as they are not guilty of: as impertinent, ſo uncertaine reproofes are evill. In a word, I bleſſe God you are not left in that eſtate and condition, not of an incorrigible ſpirit as yet, you are not yet ſhut out of Heaven; do you bleſſe God, and I will bleſſe God with you, ye are not yet dogs or ſwine; far be it from me to juſtifie any of you in your enormities, in your ſins, profaneneſſes, and debauched courſes, if there be any ſuch, if any be found guilty of it, thus much I dare ſay to your praiſe, (as the Apoſtle ſaith in another caſe) I hope better things of you though I thus ſpeake; I know not a man among you, of an irreprovable ſpirit; I have not met with a dog or a ſwine that will rage at admonition, or be angry with me for Preaching, unleſſe it be ſome ſelfe-conceited Phariſee, that cannot endure any body ſhould be accounted holy as themſelves. Theſe indeed barke, and bite, rage and rave revile, ſcandalize, and aſperſe. Bleſſe God you are not dogs and ſwine, beware you be not ſo, reproofe is precious however, if ſeriouſly received. Bleſſe God you live one among another, and in any reſpect can build up one another in your holy faith, reforme, refraine, and reſtraine one another, but do it wiſely and warily. And the peace of God which paſſeth all underſtanding, &c.