Concerning Ministers Meddling with State Matters in their Sermons, application · Section 21 – Section 22
By the chief cauſes of our diſeaſes.
But let us come to the particulars of theſe evils, to ſee the ſymptomes of our publick maladies therein, and finde the cure thereof.
Whereof envy is the firſt.
Firſt concerning envy; the ſpirit of God, by the Apoſtle Iames diſcovers the nature of it unto us in his 4. Chapter, where he ſhewes, that all our wars and fightings come from our inbred luſts. Chap. 4. v. 1. that theſe beget an extream diſorder in all our carriages towards God and men ver. 2. 3. that the object, our luſt is converſant withall, is nothing elſe but this world, and that the end whereat we aime thereby, is the enjoyment and friendſhip of the world, in the ſatisfaction of an adulterate affection, which is enmity unto God ver. 4. then he confirms this laſt aſſertion by the teſtimony of the Scripture, and declares furthermore, that the root of all our luſtfull diſorderlineſſe is nothing elſe but envy v. 5. The teſtimony of Scripture is alleadged thus: or do ye think (ſaith he) that the Scripture ſpeaks in vain? viz: when it calls you adulterers) intimating that by this denomination our luſtfull friendſhip with the world, is branded to be a defection and breach of Covenant, and conſequently enmity with God. Then the root of all theſe luſtings, and of our diſorderly behaviour therein is expreſſed in the following words by another queſtion thus. Doth the Spirit which dwelleth in us luſt to envie? as if he had ſaid; it is evident, that your friendſhip with the world is enmity with God, ſeeing the Scripture doth not call you adulterers and adultereſſes without a juſt cauſe: and as for us, that make profeſſion of Chriſtianity to ſerve God in Spirit and truth, doe ye think that the Spirit of Chriſt which dwelleth in us, hath any luſt to envy? no certainly, there is no ſuch luſt in this Spirit: therefore you ought to judge your ſelves, that in all theſe irregular proceedings, whereof the root is nothing but envie, you are not led by the Spirit of Chriſt, but by the adulterous ſpirit of this world: from which Analyſis and interpretation of the Apoſtles words we may gather evidently three concluſions.
The nature of it as oppoſite to Chriſtianity.
1. That the originall of our diſtemper and diſorderlines is enviouſneſſe. For he ſaith, the ſpirit doth luſt to envie: that is, deſires to fulfill the motions of envie; if then the ſatisfaction of our envy, be the end of our luſting, envie is the root whence luſt proceeds: for in the immediate end of every thing the principle of the being thereof is to be found.
2. That the Spirit which dwelleth in the Saints, doth not luſt to envie.
For the aſſertion in it ſelf is clear and undeniable; and that in the Apoſtles words it is intended, is evident by the adverſative Particle of the following words, which joyneth them unto the latter end of the 5. verſe, and the whole context and coherence of the matter doth evince, that in the 5. verſe there muſt be inſtead of one (which in our ordinary tranſlation is expreſſed) a double interrogation: whereof the latter muſt run in this ſenſe. Doth the Spirit dwelling in us luſt to envie? as if he had ſaid, by no means.
3. That the Spirit which is in the friends of the world doth luſt to envy.
For it is clear, that all worldlings are bent to luſt, after that which they would have, ſo as that they envy others to have it it beſides themſelves: and that is the thing, which the Apoſtle here doth preſuppoſe, whereupon the queſtion, denying it to befall unto the ſpirit which dwelleth in the Saints, is raiſed. We muſt obſerve then, that as the Spirit of God, and the ſpirit of the world are oppoſite, ſo their luſts tend to different ends, and what is denyed of the one, is affirmed of the other: Whence we muſt further obſerve, that the corruption and infection of our ſpirit in nature; making our luſt diſorderly and contentious, is originally ſelf-love, as it taketh us off from the love of our neighbour: that is, as it perverteth our intention from deſiring, that he may partake of that good which we wiſh for our ſelves; for ſelf-love is not otherwiſe vicious, but as it confineth our intentions within our ſelves alone. It is no ſin to love ones ſelf, if we love our neighbour as our ſelf.
The object of it.
Now the imaginary good thing, which naturally between all parties, as they are parties, is the object of their mutuall envie: is the Preeminencie, for which they ſtrive in compariſon one of another, that either they may ſubject others unto their will; or at leaſt exempt themſelves from being ſubject to the will of others, both which are moſt oppoſite unto the ſpirit of Chriſtianity: which doth not at all affect any dominion over others, but rather doth ſet it ſelf to ſerve and pleaſe others through love. Even as Chriſt Jeſus ſerved us, and pleaſed not himſelf but others to their edification.Gal. 5. 13. Rom. 15. 3. Therefore his way and aime was, was, when hee walked amongſt men, not to joyne himſelfe to any of the parties, that then were a foot amongſt his countrey men the Jewes; but to walke indifferently and by one Rule towards all. Nay, he was not averſe from converſing with the Samaritans themſelves, whom all other Jews did abhor: (as is apparent by I…h 4. v. 5. till 45.) that he might impart himſelf unto all freely, in that which was good, without envying the enjoyment thereof unto any. It is therefore evident, that if profeſſours live in envie, ſtrife and diviſion one with another: they are not to be counted Chriſtians, that is ſpirituall, but carnall. And at the beſt they are no more but babes in Chriſt: becauſe therein they walk not as his diſciples, but as men: all parties1 Cor. 3. 2…. and partialities are amongſt men, as men of this world; and not amongſt men as Chriſtians: and their aime in the world is, to deprive others of that good which they pretend to poſſeſſe, as due unto themſelves, rather then to others.
Now as I ſaid before; the Imaginary good which a party, as a party, doth pretend unto in compariſon of others, who do oppoſe it; is nothing elſe but to have the preeminencie in that where it is oppoſed. Nor can men as men walk by any other rule but this: becauſe they can ſee no reaſon why they ſhould deny themſelves, to give others the preeminencie above themſelves: none but Chriſtians as Chriſtians can underſtand, that they ought to deny themſelves, take up a croſſe, and preferre the benefit of others to their own conveniencies, onelyonly becauſe Chriſt did ſo towards us; becauſe this is the badge of his diſciples, and becauſe by the new covenant we are bound to be conformable unto his image and to follow his footſteps. Therefore no naturall man can ſay from his heart, as the Apoſtle did to the Corinthians.1 Cor. 4. 8: Now ye are full, now ye are rich, ye hauehave reigned as Kings without us; and would to God ye did reign: and again, I pray to God that ye do no evil; not that we ſhould appear approved, but that ye ſhould do that which is honeſt, though we be as Reprobates: for we are glad, when we are weak, and ye are ſtrong. 2. Cor. 13. 7. 9. And again. To the weak I became as weak. 1 Cor. 9. 22. But it is otherwiſe amongſt men; for all ſtrive to get ſtrength in their own hand and make others weak: all ſtrive for the preeminence, as in riches and in glory; ſo for that which doth bring theſe things with it, which is the truſt to manage power and government in this world: and truly if we look upon our ſelves, as in the preſence of God, to ſee what we have been doing as men in this kind: we cannot be ſo ſenſeleſſe of our naturall inclinations, as to think that we have not acted as parties one againſt another: nor ſo unconſcionable as not to be convicted, and willing to confeſſe, that in ſuch actings the object of our partialitie and envie hath been, the gaining of preeminencie, to manage the truſt of power and goverment above others, or at leaſt before them.
Our practiſe about that object
It is not my work to judge of State affairs, I am directly endeavouring to take off others (to whom it doth not belong) from the partiall judgements which they make thereof: nor do I intend to pleaſe or diſpleaſe any partie in the State, (for I hate partialitie with a perfect hatred, as by that which I have here ſaid may appear) nor do I for any private deſigne ſeek to humour any body: (behold God is my witneſſe) in that which I ſhall ſay; but intending at this time, to drive this nail to the head, I muſt not ſeem ſo ſtupid and brutiſh; as not to take notice of Gods work and hand over us, and not to ſee what the changes are, which the Almighty hath brought upon this Kingdome and State, which have given occaſion to the ſpirit of envie, to become active among us.
We cannot then but ſee, that God hath permitted him, in whoſe hand before theſe troubles the chief truſt of government and power was, to be deprived of the ſame; and by what means this is come to paſſe, is apparent unto all: for firſt the management of affairs which he uſed, being judged very prejudiciall to the ſafetie of the State by thoſe, unto whom the publick Reformation thereof was intruſted: it then fell out, that the truſt of Government and Power, was devolved by degrees, upon thoſe whom God did ſuffer in their places to act againſt him. How this fell out, I think none can be ignorant, who hath been able to obſerve any thing. For after that God had ſet up thoſe, who acted againſt him in their places, by a right which the King himſelf conferred upon them, to ſit as long as they thought fit, to manage their truſt; after that they were engaged by the Law of Nature to act for their own ſafetie, by the Power and Authority which they had in their hand, and after that their whole management of power became without humane contrivances by Gods ſupreme conduct, as miraculouſly ſucceſſefull for their advantage, as their adverſaries management became with all humane contrivances, unſucceſſefull for their diſadvantage; it pleaſed him, who doth all things according to the counſell of his own will, ſo to change the Government, that from one intruſted in chief, it fell into the hands of many, and that it became a conſequence not of a free tranſaction, but of prevailing power; unto the rule whereof, the truſt of governing was on all ſides given up & committed, by the drawing of the Sword. After (I ſay) that theſe things by degrees happened thus, it fell out amongſt thoſe many, into whoſe hands the management of affairs did fall (as naturally it needs muſt amongſt thoſe that think themſelves equall one to another, when they take up different intereſts) that none would yeeld the priviledge of pre-eminencie unto his neighbour: but every one did ſtrive to get poſſeſſion of it for himſelf. In this conteſt, as formerly the King had loſt his hold of the Government for want of power, ſo that party which without having hold of power would have ſetled the Government by his means, with reference to ſome of his deſires; and againſt the ſenſe of the powerfull party, hath for his ſake, and for the neceſſitie where into the powerfull party thought it ſelf, the whole cauſe it had proſecuted, and the ſtate of the kingdome, reduced, loſt the place which it had in the Government; and is now made ſubordinate unto the party which hath prevailed.
Thus all along the object of ſtrife hath been the truſt of power and government; and the pre-eminencie in this truſt hath been the object of envy, and is ſtill in the ſpirits of thoſe who are paſſionately moved either at, or about, the change of outward affairs.
The effects of it.
Now the ſpirit of envy doth work ordinarily upon us, when we finde our ſelves in want of ſome thing which we deſire, and others in poſſeſſion thereof, whom we love not. And it is hardly to be determined, whether the grief for ones own want of that which is deſired, or the enjoyment thereof by others that are hated, be the greater vexation to an envious ſpirit; nor can it otherwiſe be determined, but by the diſcoverie of two other paſſionate diſtempers, Pride and Hatred, whereof this evill humour is made up, and wherewith it is from time to time fermented to fall into its paroxiſmes. For if pride be predominant, then the fit of our vexation is more for our own want, then for others enjoyment: but if hatred be predominant, then we are more vexed that another hath it, then that we do want it: and this makes an envious man, when he is out of hope to gain what he would have for himſelf, to bend his thoughts, that it ſhould be transferred rather to any other hand whatſoever, then that it ſhould remain with him that hath it, nor doth he think any thing unjuſt which may bring this to paſſe, though it be unto others never ſo grievous and injurious: and when he can neither gain it to himſelf, nor transfer it to another, his laſt endevour will be to ſpoil it, and make it miſcarrie in the hand of him that hath it: as in the GoſpelMatth. 13. 25. parable, the Enemy that ſowed tares among the good wheat, did it, becauſe he envied him, to whom the wheat did belong: So do all thoſe that make no conſcience to obſtruct good and lawfull enterpriſes; onelyonly becauſe they are ſet afoot by thoſe whom they affect not, or whom they envy to have the honour of doing that which is commendable. And how far upon thoſe diſtempers this kinde of diſorderlineſſe hath broke forth from time to time, or ſtill doth reign in the ſpirits of ſome of us, and who have been the chief actors for Satan therein, I ſhall not make my ſelf a Judge. Nor do I mention theſe things, as the cuſtome is comparatively to juſtifie one, and condemne another ſide; as one puſſed up for one party againſt another, (which the Apoſtle forbids, 1 Cor. 4. 6.) but herein I ſhew the nature of our diſeaſe, as in the preſence of God whom in his judgements over us, I adore: therefore I ſhall leave unto him whoſe wayes are unſearchable, and who ſearcheth the hearts of all men, both the diſcoverie of the chief authors, and the judgement of the particular actors of the ſinfull miſeries which hath overtaken us, for he will certainly in his own time and way find them out.
The end for which this is ſpoken to.
And yet withall, I intend by this repreſentation of our diſeaſe, to recommend and refer the conſideration of theſe cauſes of our publick grievances, to the conſciences of thoſe, who on all ſides have had leaſt amiable complyance with their brethren, and ingenuity for the beſt deſignes; or have been moſt active in partiall counſels and undertakings towards others, and moſt unſetled within themſelves; that they ſhould lay the matter ſeriouſly to heart, and conſider the ſphere wherein they have walked; that at leaſt in their preſent and future undertakings; they may be awakned unto moderate and amiable wayes of righteouſneſſe, which I ſhall beſeech the Lord in mercy to their ſouls to grant them grace to do, that henceforth none may enviouſly obſtruct, but every one ſincerely, faithfully and lovingly joyn to help forward our ſettlement, in the courſe of a perfect Reformation.
This then is the firſt root of bitterneſſe, from whence the reſt of our diſtempers are ſprung up; & if this were throughly cured, none of the other would greatly annoy us: but this being the head-ſpring and heart of all the reſt; the other are ſubordinate thereunto, as leſſer ſtreams of gall and wormwood, to diffuſe the poyſon thereof, through all the veins of our Body politick; for ſo much malice as envy doth infuſe in them, ſo much is their bitterneſſe heightned, and their diſtemper inflamed to work the effects of miſchief.
Concerning State jealouſies and fears.
That which moſt immediately doth follow envy, is jealouſie and carnall fear; of which I need not ſay much, onelyonly in a word or two I ſhall diſcover ſomewhat of their nature, that ſuch as are able to ſee, may obſerve the influence which they have upon their own ſpirits in publick affairs, and the diſtempers occaſioned thereby amongſt us.
What they are.
State Jealouſies and Fears go hand in hand; for they beget reciprocally each other, and are begotten of each other; and although all jealouſies are fears; yet all fears are not jealouſies: for jealouſies are the ſuſpicions which men have of other mens intentions of their affections, and of the delignes of their affairs; but fears are properly the apprehenſions of evils, which may befall unto us by their means. Thoſe reflect upon the counſels, theſe upon the actions of men, and upon the events of buſineſſes. Now the difference between envy and jealouſie is this; that we envy thoſe whom we love not, becauſe they enjoy the good which we want: but we are jealous over thoſe whom we are obliged to love, leſt we be deprived by them of that which we pretend to poſſeſſe. This paſſion may be harmleſſe, if the love upon which it is grounded be pure; but if pride doth mix it ſelf therewith, then we are jealouſly affected towards others, butGal 4. 17. with Gal. 6. 13. not well, as the Apoſtle terms it: becauſe it maketh us willing to exclude others from that which is their advantage and priviledge, that they may be brought under our power to affect us; and that we may glory over them.
How far lawfull and commendable. Wherein unlawfull and diſcommendable. And what effects they work upon the Subjects.
Now therefore there may and ought to be in Magiſtrates and Miniſters a commendable, and lawfull jealouſie and fear, which is for the good of the ſocietie over which they are ſet: this is a prudentiall care to watch for the good, and prevent the evill, which may befall to thoſe whom they love, and over whom they are ſet. Thus the Apoſtle was jealouſly affected towards the Corinthians: I am (ſaith he) jealous over you with godly jealouſie; for I have eſpouſed you to one huſband, that I may preſent you as a chaſt virgin to Chriſt: but I fear leſt by any means, as the ſerpent beguiled Eve through his ſubtilty, ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt. 1 Cor. 11. 2. 3. His jealouſie was not a fear leſt he ſhould loſe ſomewhat of his eſteeme amongſt them, or his particular intereſt in them be leſſened; (for elſewhere he renounces this deſigne, and gives up his whole eſteeme to their advantage, when he ſaith, I pray to God that you do no evill; not that we ſhould appear approved, but that you ſhould do that which is honeſt, though we be as reprobates. 2 Cor. 13. 7.) But leſt they ſhould loſe ſomewhat of their neerneſſe towards God, and their common intereſt in Chriſt be leſſened. And according to this pattern not onelyonly Miniſters, but faithfull Magiſtrates ought to be prudentially watchfull, and jealouſly fearfull, not ſo much for their own intereſt in the affections of thoſe that are under them, leſt they ſeem to be leſſened therein; but for the good, and advantage of thoſe that God hath committed unto their charge; leſt they come ſhort of that felicitie which they are bound to procure unto them. Thus an uprighthearted Magiſtrate will be carefull to prevent the ſeeds of Mutinie, of Diſcontentedneſſe, and of Diviſion, leſt thereby the publick Peace, and welfare of the people be loſt and diſturbed, rather then that he ſhould loſe his pre-eminencie, and the advantage of his place therein. For if he doth love them, and is faithfull to the truſt committed by God unto him for them, he will wholly quit this of his own, for the purchaſe of that unto them, chiefly when otherwiſe it cannot be obtained: and this he ought to do, becauſe he is bound to know, that God hath ſet him in his place for the good of the people, and not made or given up the people to the pleaſure of his will, and meerly for him to be a Ruler over them; the Court flattery which hath darkned this truth, hath cauſed the Leaders of the Nations to erre, and deſtroyed the way of their paths. For the great ones that have power in the world, being flattered into pride and ſelflove, and forgetting that they are ſervants of the Communaltie for the publick good thereof, make uſe of their places, and abuſe their truſt, to ſatisfie private paſſions; they look upon all men, and things as made to ſerve their wils; and whatſoever is not ſubordinate unto the way of that pleaſure and greatneſſe, wherein they delight to appear above others, is made an object of their jealouſie and ſuſpition; as if all that are not ſlaves unto their appetites, were oppoſites unto, or competitors of their greatnes. When this imaginary ſuſpitiouſnes hath put the ſpirits of thoſe that are in ſupremacy out of frame, they pervert the courſe of their Government, ſetting themſelves rather to vex and grieve thoſe that diſagree from their ſenſe in any thing (onelyonly becauſe they go not their way, to humour them in all things; though they be otherwiſe harmleſſe and quiet in the Land) then to oblige every one indifferently, in every thing, to all common duties of mutuall ſerviceableneſſe, of love, and of faithfulneſſe to a publick intereſt, which is the onelyonly true work, and ought to be the whole and ſingle aime of thoſe that are in places of Authority: but when this is not their true aime and work, as tending to the good of others, they can do nothing elſe but minde themſelves ambitiouſly; and then their jealouſies muſt needs run in this ſtrain, becauſe they can reflect upon nothing but in order to themſelves: in which ſnare when once they are taken, whether they be Magiſtrates or Miniſters, according to their dealings with thoſe that are under them, the reward of their hands is juſtly given to them; for the Lord, who cannot be mocked, doth cauſe every man reap that which he doth ſowe: if therefore ſuch as rule, ſowe the ſeeds of perverſe jealouſies and fears upon the grounds of ambition and ſelf-will, in the minds of thoſe that are in ſubjection, they muſt expect to reap nothing from their affections but the fruits of gall and wormwood: and when their ſpirits are once embittered, their fears being reſtleſſe, and their diſcontentednes eaſeleſſe, they put themſelves upon the cauſes of troubles, and diſquietneſſe unto themſelves, and to thoſe that are over them; for ſeeing they are made to conceive by that which they finde in a vexatious government, that they cannot confide their ſafetie any longer unto the hands of thoſe that ſeek to enſlave them: they are naturally inclined, and eaſily brought over to ſet up to themſelves new intereſts, that are not onelyonly different, but oppoſite to thoſe, that are intruſted with the management of publick affairs. Whence it is, that they hearken readily to ſuch, as augment their fears, and foment the evill impreſſions which they have taken up againſt their ſuperiours: by which means, as the fire devoureth the ſtubble, and the flame conſumeth the chaffe; ſo the root of the greatnes, of the Grandees of the Earth, becometh rottenneſſe; and their bloſſome goeth up as duſt, and this juſtly, becauſe they have caſt away the law of the Lord of hoſts, which is the lawIſa. 5. 24. of humi…itie, and love, to ſerve others with their talents for a publick good; and deſpiſed the word of the holy One of Iſrael, which is the word of Righteouſneſſe and of Faith, teaching all men to live unto God, according to the ſimplicitie of the Goſpel. For becauſe that law, and this word, is not entertained by the Rulers of the Earth, and thoſe that are ruled by them; therefore the Laws of evill ſurmiſings, and carnall fears, by the juſt judgement of God are ſet to over-rule them in all their wayes, to their mutuall deſtruction; and the words of tale-bearers, and of whiſperers, of railers, and of private and publick cenſurers, are appointed to be the fuell of that fire, which their own diſtempered paſſions doth kindle to conſume them.
How far theſe effects have broke forth amongſt us. And how far Miniſters have been faultie in contributing thereunto.
Thus we ſee what the effects of carnall jealouſies and fears are, in the minds of earthly men, how they are propagated from the head to the members of a ſocietie; and how they return from the members upon the head, to fructifie unto its own perdition: the experience which we have had of this is beyond all diſcourſes; and how far the humours of the parties have been over-come by theſe diſtempers, how deeply their mutuall jealouſies and fears have wrought; what effects of diſorderlineſſe have followed thereupon, to the diſhonour of Chriſtianity from time to time; how like unto the waves of the Sea in a tempeſt, one fear is come upon the back of another; and how through evill ſurmifings, all parties have heightned each other in their animofities, even to deſperate reſolutions; this ſhould rather be lamented in ſecret, then publickly layed open to our ſhame. Eſpecially ſeeing it cannot be denyed, but that even they, who ſhould have quieted the ſpirits of all men, and ſet them right towards one another; who ſhould have begotten and maintained mutuall love and confidence between brethren; who ſhould have inclined thoſe that are in ſubjection to truſt God with the Truſtees that are over them: who ſhould by not medling in temporall matters, have endevoured to keep the Truſtees in Chriſtianity amongſt themſelves; who ſhould have made it their chief work towards all men, to take off the edge of their carnall paſſions and fears, by perſwading them to make the holy One of Iſrael their fear, and their dread alone; Seeing (I ſay) thoſe who ſhould have been active to do this, have been too forwardly inſtrumentall to do the contrary of all this; they being themſelves for the moſt part partially engaged, and as full of ſinfull jealouſies, and no leſſe fearfull of outward concernments then any, therefore we have cauſe ſilently rather to deplore our calamities, then to mention them openly: leſt they be told in Gath, and mentioned in the ſtreets of Askelon; leſt the daughters of the Philiſtines rejoyce to ſee our nakedneſſe; and leſt our watchful Enemies, who lye in wait for our haltings, be inſtructed how to foment our confuſions, how to adde daily fuell unto the fire of our animoſities, and how to increaſe the fearfulneſſe of our miſpriſions, to the height of our utmoſt ruine.
Concerning tale-bearing, and private cenſuring.
And this much in brief of the ſecond cauſe of our diſeaſe, found in the diſtempers of Jealouſies and Fears; the third which I have placed in Tale-bearing, and Private-cenſuring is as briefly to be lookt upon.
As then jealouſies and fears anſwer the ſpirit of envy, ſo Tale-bearing and private cenſuring anſwer the ſpirit of carnall fear and jealouſies: and as the former two diffuſe the infection of envie whence they are begotten, ſo theſe latter propagate and foment in the ſpirits of men, both the root of enviouſneſſe, and the branches thereof, perverſe jealouſies and fears: And laſtly, as jealouſies and fears go not onelyonly hand in hand, but beget one another reciprocally; ſo tale-bearing and private cenſuring not onelyonly accompany one another inſeparably, but increaſe and multiply each other infinitely: and become the proper ſeeds of all our diſorderly paſſions and carriages, which our cunning adverſaries ſowe with much art amongſt us, to make our evill humours break forth into the effects of our finall overthrow.
The effect of tale bearing is ſhedding of blood. And how cenſuring doth come in thereupon. For what end and how talebearers ſet themſelves a work. How far theſe evils have prevailed over us.
For tale-bearing and ſhedding of blood, are forbidden by the Lord, and condemned by the Prophet as concomitant ſins, the former being the cauſe of the latter. Levit. 19. 16. The Lord ſaith, thou ſhalt not go up and down as a Talebearer among thy people, neither ſhalt thou ſtand againſt the blood of thy neighbour, I am the Lord. And the Prophet Ezekiel reproving the tranſgreſſion of this law in Jeruſalem, ſaith, in thee are men that carry tales to ſhed blood. Ezech: 22. 9. For as Solomon ſaith, The words of a tale-bearer are as wounds, and they go down to the innermoſt parts of the belly. Prov. 18. 8. They wound the reputation of him who is defamed thereby: and the affection of him to whom the tale is told, nor can ſtrife and contention ceaſe till the tale-bearer be removed.Prov. 26. 20. For where no wood is, the fire goeth out; ſo where there is no talebearer the ſtrife ceaſeth: But as the fire cannot go out when fuel is added to kindle it; ſo cannot ſtrife ceaſe, ſo long as ſlanderers and tale-bearers are entertained. And to kindle this fire a main; the pride of our cenſorious and railing diſpoſitions, doth come in as a paire of bellowes, to blow the coals which the tale-bearer hath kindled, and to make the flame thereof break out, the tale-bearers work is under the colour of friendſhip, either to make him that is ſuſpected and hated, more odious; or to make him that is fearfull, and ſuſpicious more perplexed, and under the pretence of giving him advice and making diſcoveries, leſſe reconcilable to his adverſarie; the ſpirit of malice and hatred covers it ſelf with a cloak of zeal, and is vented in the way of cenſuring, upon the reports of a tale-bearer, which are greedily embraced to make an adverſary odious: but men that are fraught with jealouſies and full of fears, make naturally of their own apprehenſions, upon ſlight grounds tales, with theſe they fright others, and becauſe they are inclined to miſinterpret what ever is done by thoſe whom they ſuſpect and look upon with fearfulneſſe, they are frighted themſelves at every thing which they underſtand not. Nay and without any ground of ſurmiſes or any appearances of evill, envy will deviſe and raiſe ſlanders, malice will diſperſe them; fearfullneſſe in matters of danger will take them up and feed it ſelf thereon; and if it be a matter of ſhame and reproach, hatred will triumph therein: and take delight to become injurious to him that is ſlandered: which is done ſome time by private, ſome time by publicke cenſuring, and ſometime by actuall wrongs, and willfull provocations unto enmi…y and animoſity; theſe are the ſymptoms, and this is the perverſneſſe of our nature, as it is acted by theſe cauſes of our diſeaſe; and how far hitherto, in the courſe of our confuſion, and diſturbance of all our affairs, theſe evils have been predominant over the humors of men, in their partiall fits and paroxiſmes of uncharitableneſſe, I ſhall ſurceaſe to mention; the thing is, alas, too evident to an indifferent eye; and that which makes the caſe more lamentable, and leſſe ſuſceptible of a cure is, that all this diſtemperature is incident to thoſe that are not ignorant of their duty, and of the rules, by which theſe evils ought to be avoided: it is a ſad caſe when the ſpirits of men are ſo far diſcompoſed, that although they can pretend no ignorance of the will of God, yet they tranſgreſſe the ſame preſumptuouſly. But above all this diſorderlineſſe whereunto men may be carried, and are carried apparently through their home-bred paſſions, there is yet another moſt pernitious incentive of theſe evils brought in from abroad, and practiſed by Machavilian Stateſ-men; which is a divelliſh policie to encourage and ſtrengthen the hand of lyars; to ſet tale-bearers awork, to furniſh them with falſe reports, and ſend them up and down to ſpread the ſame; to reward the authors of calumnies and reproaches, and hire them to invent abominable and hatefull accuſations, and opprobrious crimes againſt the innocent: which in effect is to employ men to fetch fire from Hell, to ſet on fire the courſe of nature.
Concerning Revenge what ſort of paſſion it is.
And when all theſe forementioned diſtempers of ſpirit, and diſorderlineſſes of behaviour, have wrought their utmoſt effects to multiply injuries, and heighten wrongs exceſſively: then to right our ſelves of the ſame we naturally entertain, the thoughts of revenge: which thoughts, although they are nothing elſe but the conſequences of the ſenſe of evils which we have ſuffered: yet as they take hold of our affections, and therein center into a Paſſion, which can have no reſt but in requitall unto thoſe that have wronged us, of evils equall to thoſe which we have ſuffered by them, or greater then the ſame; in this reſpect they are ſomewhat more, then a bare reſult of the ſenſe of former ſufferings: for they contain a reſolution of acting, which is wound up to the higheſt pitch, that the powers of nature can reach unto in working miſchief: This Reſolution of requiting evil for evil doth eminently comprehend, in one act, all the iniquity of the former diſtempers; and ſo doth become by and in it ſelf, a new fountain and cauſe of embitterments: by raiſing up and confirming upon our ſpirits, all the evill diſpoſitions which make our diſeaſe both habituall and epidemicall: and that unalterably as to man.
How incorrigible it is
For to all the former ſinfull diſtempers of the ſoul, the ſpirit of Revenge doth adde this peculiar qualification, that by it they are made remedileſſe and paſt cure, as to humane induſtrie and perſwaſions. Eſt vindicta malum vita jucundius ipſa. Therefore Samſon having an opportunity to be revenged of the Philiſtines; did rather chuſe to die, then letIudg. 16. 30. it ſlip: Let me dye (ſaid he) with the Philiſtins, for this, that he could ſlay more at one blow in his death, then he had done in his own life, was that, which made him take comfort in the loſing of his life. By this we ſee that this paſſion aimes at nothing but deſtruction, and that with deſperate reſolutions which hearken to no diſſwaſive reaſoning: yet they fortifie themſelves by perſwaſives taken from the pretence of juſtice, eye for eye, and tooth for tooth: from the motions of courage, to think it a ſhame to ſit downExod 21. 24. with any injurie without full ſatisfaction: as Samſon, although the Philiſtines had righted him in the wrong done to him ſo farre as they could, yet his courage would not be ſatisfied, except he took vengeance with his own hand:Iudg. 15. 6, 7, 8 though you have done this (ſaith he) yet will I be avenged of you, and after that will I ceaſe. And from the ſuggeſtions of pride, of ſelf-love, and of vain glory; Thus Lamech boaſted himſelf, I have ſlain a man to my wounding, and a young man to my hurt: if Cain ſhall be avenged ſeven fold truly Lamech ſeventy and ſeven fold. Gen. 4 23, 24. This paſſion taking a pride in the height of enmity and deſtruction, by ſtriving to exceed others therein; doth tend to an irreconcilable breach of Love, to an endleſſe abolition of Righteouſneſſe, by a pretence of right to multiply injuries: and to a deſpaire of Peace for ever. And how farre ſome of our ſpirits are acted by this paſſion already, as I am unwilling to judge, ſo I ſhall pray, that many of us may not be given over to it: leſt the quarrels of private Revenge, with the guilt of innocent blood ſhed throughout the Land, by the deadly feuds of families, be multiplied, and entailed from one generation upon another, to the breach of publick Peace, and the diſturbance of the whole Common-Wealth. And becauſe the experience of former Ages; eſpecially in our neighbour nation, hath ſhewed our forefathers ſad examples hereof: we ought, at leaſt ſo many of us, as make it our maine intereſt, to uphold the life of Chriſtianity, whether we be Magiſtrates or Miniſters, or private men of other ſtations: to entertain in our reſpective places & callings: the counſels of healing theſe diſtempers both in our ſelves and in others: according to the rules heretofore mentioned, of Love, of Righteouſneſſe, and of Peaceableneſſe: which are altogether fundamentall unto our holy profeſſion. I am therefore bound, by the Law of love, a good conſcience, in the Miniſteriall profeſſion of the Goſpel of Peace, upon this diſcoverie of our diſeaſes: to offer, ſo farre as the Lord ſhall inable me, at the diſcoverie of the Remedies alſo, which now I ſhall intend to do.
Concrning the Remedies of our diſtempers. That they are twofold.
As then the cauſes of our diſeaſe have a twofold influence, one which is particular of each ſeverall cauſe upon the ſingle perſons, in whom they are more or leſſe predominant, and by whom they affect the whole Body of the nation: another which is univerſall of all the cauſes jointly, in their coherence and complication, upon the whole State, wherein their deadly effects threaten it with inevitable ruine, if they continue as they are begun; ſo the Remedies muſt have a twofold application, the one to the ſingular and diſtinct, the other to the generall and complicated diſtempers of our ſpirits: the ſingle Remedies apply able to the ſeverall and diſtinct cauſes, come firſt into conſideration, becauſe every one muſt make uſe of them, for himſelf and by himſelf, and without theſe the univerſall cure can not be obtained: and they are to be taken in that order, wherein the cauſes of our diſtempers lie and work their miſchief: firſt then we muſt intend the cure of the root which is envy, and afterward of the branches of our diſtempers in their ſubordination one upon another as heretofore they have been mentioned.