Concerning Ministers Meddling with State Matters in their Sermons, application · Section 22 · single remedies
The Remedies of envy
given by the Apoſtle Iames
Concerning the ſpirit of envy, the ſame Apoſtle Iames, who did diſcover the nature of it unto us, doth alſo give us the cure thereof in the ſame place, from ver. 5. till 11. of his 4. Chapter. And it is twofold, the one proceeds from the conſideration of Gods wayes of dealing with us: the other from the practiſe of certain, duties wherein we deal with our own ſouls and with God, to be ſet in a right frame totowards him.
Gods way of dealing towards us, is conſidered as he is Liberall, Juſt, and Mercifull towards us v. 6. But he gives more grace, wherefore he ſaith, God reſiſteth the proud, but giveth grace unto the humble.
Our duties in dealing with our own ſouls and with God, tend firſt, to free us from the temptations, and from the inclinations unto our envious diſpoſition, and from the guilt of ſinfulneſſe lying on us thereby: and ſecondly, to reſtore us unto a comfortable condition in Gods preſence.
The duties which will free us from the Temptations unto envy are, v. 7. Submit your ſelves therefore unto God, reſiſt the Devil, and he will flee from you.
The dutie which will free us from the inclinations unto envy, is v. 8. Draw nigh to God, and be will draw nigh to you.
And the dutie which wil free us from the guilt of ſinfulnes, which the ſpirit of envy doth bring upon us, is Repentance deſcribed v. 8. and 9. Cleanſe your hands ye ſinners, and purifie your hearts ye double minded; be afflicted and mourn and weep, let your laughter be turned to mourning, and your joy to heavineſſe.
And laſtly, the dutie whereby we are reſtored to a comfortable condition in Gods preſence, is humility before God. ver. 10. Humble your ſelves in the ſight of the Lord, and he ſhall lift you up.
Theſe are the ingredients of this Remedie, which the Spirit of God hath preſcribed; and that they may become unto us an effectuall cure, let us endeavour a more ſpeciall application thereof unto the diſtempers of our humour.
How the conſideration of Gods dealing with us doth remedie envie.
As concerning the conſideration of Gods way towards us, the Apoſtles words do intimate; that if we have any reſpect unto him to obſerve what his dealing is with us, either to imitate his goodneſſe, or to fear his juſtice, or to hope for his merciemercy; we ſhould not give way to this diſtemper of envy: for the Spirit of God, by which he dwelleth in his Saints, is no way envious of the good which befalleth unto any: but he giveth more grace. ver. 6.
In reſpect of his bounty to adde grace
That is, Gods Spirit is willing that grace ſhould be increaſed and multiplied: God doth adde grace to grace; for of the fulneſſe of Chriſt we all receive, and grace for grace: he giveth unto all men liberally and upbraideth not; Iames 1. 5. And of this we have a clear example in Moſes, when Ioſhua was envious at Eldad and Medads prophecying in the Campe: becauſe they came not to the tabernacle, to be ſet about it in their order, as the reſt of the Elders were; he deſired that they ſhould be forbidden to prophecie in the Campe, as a place not fit for that exerciſe, but Moſes reproved him, and ſaid, Envyeſt thou for my ſake? would to God all the Lords people were prophets, and that the Lord would put his Spirit upon them. Num. 11. 29. As if he had ſaid, farre be it from me to envy in them the grace of God, which is free to him to beſtow whereſoever he pleaſeth: farre be it from me to reſtrain the gift of prophecying beſtowed upon any, becauſe they are not here about the tabernacle, as if Gods Spirit were limited to this place, and none might exerciſe their gift elſewhere: no, I ſhall deſire rather the increaſe and inlargement of the gift, and of the exerciſe thereof unto all.
This was Moſes Spirit, and would to God the prohibition which then was intended by Ioſhua had never broke forth actually amongſt us, into the uncharitable deſignes of an undue reſtraint of our Brethren from the exerciſe of their gifts. If Moſes deſire had been in our hearts, a way might eaſily have been found how to regulate the courſe of univerſall prophecying unto the edification of all, as the Apoſtle doth direct us 1 Cor. 14. 13. But now all our propheticall exerciſes, and we amongſt our ſelves thereby, are fallen into confuſion, ſtrife and diſorderlineſſe, which God hath ſuffered to come upon us, becauſe of the iniquitie of that enviours ſpirit, which brought an univerſall reſtraint upon all that came not up to a formall ſtanding about the tabernacle; which was but a meer outward conſtitution whereunto the conſcience could not be brought into ſubjection. If then we had enlarged the exerciſes of the ſpirit of prophecie in an orderly way, as the Apoſtle would have that matter regulated, 1 Cor. 14. 29. till 34. no doubt God would have bleſſed us with more peace then hitherto we have enjoyed; but the pride of ſome to be alone in the propheticall eminencie; and their envie againſt others, who were as well worthy of reſpect, in that behalf as themſelves; and the licentiouſneſſe of others who keep to no Rule of God or Men in their pretended walking by the Spirit, hath brought all this diſaſter upon us, and that juſtly; for ſeeing we would not every one in our places imitate God in his goodneſſe (who doth adde more grace) to enlarge by the communion of Saints, and freedome of his Spirit, the uſe of his bleſſings and gifts among us, as he doth appoint; therefore it is juſt we ſhould now fall under the hand of his juſtice; and by his righteous diſpenſation ſuffer that from others, which by our dealing with them, we have deſerved; which according to the Apoſtles Doctrine in this place, is the reward which God doth render unto the proud.
In reſpect of his juſtice to reſiſt the proud.
For the ſecond thing which the Apoſtle offers to be conſidered in Gods way, is the act of Juſtice, That he reſiſts the proud: v. 6.
The proud are properly ſuch as ſeek to exalt themſelves above others by their own way: and God doth reſiſt them, when he diſappoints the effect of the enterpriſes which they follow for their own ends. The deſignes therefore whereby a foundation of greatneſſe was intended to be layed, with coercive or reſtrictive power (which in all humane Societies belongeth onelyonly to Magiſtrates) in the hands of the Miniſtery; to maintain and impoſe humane conſtitutions in matters of Gods worſhip, to the prejudice of thoſe who undoubtedly had a right to ſome freedome of prophecying, no leſſe then they that could pretend moſt unto the gift thereof. Theſe deſignes (I ſay) God hath broken, and juſtly diſappointed, becauſe it is altogether contrary to the rule of the profeſſion of Chriſtianity, and a diſcredit to the ſervice of love in the Goſpel, that the elderſhip of the houſhold of Faith, ſhould endevour to exalt themſelves by their own way above their brethren. We have cauſe therefore (ſo many as have ſtood for that way of greatneſſe and preeminencie, in order to the ſuppreſſing of others by meer power in our own hands, becauſe they would not act in ſpirituall matters by our Laws) to lay our hand upon our mouth, and to be ſilent, becauſe the Lord hath done it; and henceforth giving him the glory of his righteous judgements, not to envy one another any more, nor to ſtudie how to exalt our ſelves above others; becauſe the Lord doth know the proud afar off, and without reſpect of perſons he doth judge all men according to their works.
In reſpect of his MercieMercy to the Humble.
The third way of Gods dealing with every one, conſiderable in this caſe, is the diſpenſation of his mercy, that we ſhould take notice, who they are to whom it is extended: the Apoſtle ſaith, he ſheweth mercy unto the humble. The MercieMercy of God is the affection of his love to Man, as he is miſerable: to ſhew this affection is to eaſe him of his miſerie, by removing the cauſes thereof which are ſin, and the puniſhments of ſin: the Humble are they, which in lowlineſſe of minde eſteeme others better then themſelves, Phil. 2. 3. ſuch cannot bear envy unto any body, for any good thing, but think others more worthy of it then themſelves; and to theſe God hath in a ſpeciall manner engaged his Mercy. We ſee then what the condition of the promiſe is whereunto we may truſt, to finde ſome eaſe from the Miſeries which have beſet us under the mighty hand of God; which is, that we ſhould be found in this way of love, by which in honour we prefer others to our ſelves, as the holy Ghoſt commands us, Rom. 12. 10. For the Apoſtle makes the ground of that preferring one another in honour to be, the kindneſſe of affections with brotherly love, ibid: By this means then we became objects of Gods MercieMercy, and we may confidently hope for the enjoyment thereof; becauſe it is certain that Gods dealing will be towards us, as our heart is in his preſence, and our behaviour is towards our neighbour: for with the mercifull he will ſhew himſelf mercifull, Pſal. 18. 25. and conſequently to the loving he will be kinde; but to the froward, he will ſhew himſelf froward: ibid: v. 26. and to ſuch as are contentious, that is, who have bitter envy and ſtrife in their hearts, he will render indignation and wrath, tribulation and anguiſh, which in juſtice is their due, and to all that take pleaſure in unrighteouſneſſe. Rom. 2. 8, 9.
How the performance of our duties remedie envy.
From theſe conſiderations of Gods way toward us, the Apoſtle doth not onelyonly endevour to let us ſee how far the ſpirit of envy is oppoſite to his Spirit, and to our happineſſe; but he infers our duty towards him, which in reference to the effects for which it is to be performed, is a foure-fold Remedie to our diſeaſe, and miſeries under the ſame. The firſt is a Remedie to the temptations which from without provoke us to enviouſneſſe. The ſecond will rectifie the perverſe inclinations which from within make us ſuſceptible of thoſe temptations, and reſiſt the Remedie thereof, leſt it be effectuall towards us. The third will free us from the guilt whereinto we fall by the ſinfulneſſe of our way of envy. And the fourth will ſet us upright again in a comfortable condition before God: and as by theſe degrees of the cure, all the cauſes of our miſerie will be removed, ſo by the laſt act thereof, the full cure will be accompliſhed, and our happineſſe perfected.
The Remedie of temptations unto enviouſneſſe.
Firſt to Remedie the Temptations provoking us to envie and pride, (the great roots of all our evill) our way is, to ſubmit our ſelves to God, and to reſiſt the devill: which if we uprightly endevour, we have a promiſe that he (the tempter) will flee from us, v 7.
To ſubmit unto God, is not onelyonly to acknowledge his ſupremacy, that he hath power over all, and doth diſpoſe of all things in heaven and earth, (this the devils muſt do, and tremble) but willingly to give our ſelves over unto him; counting that which he diſpoſeth over us, to be the beſt that can befall unto us for his glory, and our good.
To reſiſt the devill, is not to ſuffer the ſuggeſtions which proceed from his nature and ſpirit in us, to prevail with us, to lead us to impatience, to murmuring, to luſting, and to envie.
And the devil is ſaid to flie from us, when being foiled in theſe attempts, he doth leave off to provoke us thereunto: which doth fall out aſſoon as his ſuggeſtions are diſcovered, and we armed with a reſolution not to yeeld unto the ſame. For all the advantage which he hath againſt us in times of affliction to lead us into temptation, is the unſetled and troubled frame of ſpirit wherein he finds us: for when Gods hand is upon us, and we do not give up our wils in quietneſſe unto his will, but fret and murmure at the things which do befall unto us; then Satan can take hold of us, and we have no power to reſiſt him, by reaſon of our diſtempers; but aſſoon as we give up our turbulent affections as a ſacrifice unto the will of God, by ſubmiſſion thereunto; and deny our ſelves that his diſpenſation may take place, as well in our will, as over our outward man: Satan is diſappointed of his hold, becauſe when we are contented with Gods diſpenſation, the love of God is ſhed abroad in our heart, which begetteth hope, and ſtrengthneth our faith in the promiſes; and by this means all the devils fierie darts are quenched. Now when he finds a ſoul thus armed, and in a poſture of defence, he never aſſaults further, but as a proud coward, is afraid to be ſhamed, and flies from us. Satan deals with the ſouls of men, as Amaleck did with Iſrael whenDeut. 25. 17, 18. they came out of Aegypt, he lyes in wait in the way, he aſſaults our hindmoſt parts where we are weakeſt, and watcheth his opportunity both to come behinde us, and alſo to finde us in a faint and wearie condition: he dares not appear to our face when we are in a poſture of defence; but he is gone as ſoon as he finds himſelf diſcovered, and we ſet our face againſt him: now we never turn our face againſt him, but when we turn it by ſubmiſſion unto God, to reſt and acquieſſe in his will, as in that which alone is moſt perfect, good and acceptable. This then is the onelyonly Remedie of all the temptations which provoke us from without, unto the diſtempers of this kinde: but becauſe this Remedy (though known as a dutie) is not alwayes effectuall as a cure, by reaſon of the inclinations of our nature reſiſting the uſe and application of the ſame; therefore in the ſecond place the Apoſtle doth adde a further means to rectifie theſe inclinations.
The Remedie of perverſe inclinations, which make the temptations prevalent, and diſappoint the cure therof.
For the perverſe inclinations, which not onelyonly make us ſuſceptible of thoſe temptations, but reſiſt the remedy thereof, are our proneneſſe to be ſeparate in times of triall from God, and to look after, and flie unto, ſecondary cauſes: The means therefore to rectifie theſe is, that we ſhould draw nigh unto God: for if we do ſo, the promiſe is, that he will draw nigh unto us: v. 8. which is our cure. For by his drawing nigh unto us, we become partaker of his vertue and nature, which alters our inclinations. Here then the Apoſtle doth preſuppoſe, that when the ſoul is under the triall of a temptation, it doth put it ſelf at a diſtance from God, and that Gods preſence is not with it: for if he were preſent with it, Satan could neither appear, nor prevail againſt it: but now our naturall inclinations being to wander, and go aſtray from him, (as it is written, Hebr. 3. 10. They erre alwayes in their heart, and have not known my wayes,) therefore Satan doth find the ſoul as a loſt ſheep out of the way, and is readie, if God ſhould not reſtrain him, to devour it: for whiles we are at a diſtance from God, we neither are, nor indeed can we be, ſubject to his wil; and conſequently cannot with ſubmiſſion accept of his diſpenſation over us. That therefore we may be brought about to ſubmit our wils unto Gods will, and by that means reſiſt the devil, who dwels in the turbulencie of our envious ſpirit; we are exhorted and inſtructed to draw nigh unto God in our ſpirits, that he may meet us, and draw nigh unto us by his Spirit.
We draw nigh unto God, when we come to Chriſt in the Spirit of prayer and faith, to be reconciled to the Father, by the redemption which is in him, and to be united to him through the covenant, that we may live by his word. ForIoh. 146. Chriſt is the way, the truth and the life: and becauſe none can come without him, therefore all muſt come to the Father by him: and live in him according to his word.
And God doth draw nigh to us, when for Chriſts ſake he doth accept of us graciouſly, and teſtifieth his acceptance of us by the ſpirit of Adoption, by which he beareth witneſſe to our ſpirits that we are the Sons of God; and by which he ſheddeth abroad his love in our hearts, ſealing us up unto himſelf, untill the day of our Redemption. To draw nigh therefore unto God is in a word, when we want his preſence to call upon his name as our Father in Chriſt, knowing that whatſoever we ask in his name ſhall be granted: for Chriſt hath ſaid that he will do it: Ioh. 14. 13. This Communion with God in Chriſt, and nothing but this, is able to alter the perverſneſſe of our inclination, which reſiſts the will of God, and hardens our hearts from ſubmitting thereunto: for being in Chriſt we become new creatures, and the law of the ſpirit of life which is in him doth free us from the Law of ſin and death, which is in our natureRom. 8 2. Gal 5. 16. (whereby Satan takes hold of us) that we may be inabled to walk after the Spirit, and not to fulfill the luſts of the fleſh: whereby Satan doth work in us, and lead us captive after his own will.
The Remedie of the guilt of ſinfulneſſe, which is Repentance. Having two parts. And ſeverall Acts anſwerable to the iniquity of our courſes. In what ſenſe repentance is ſaid to take away the guilt of ſinne.
The third duty which the Apoſtle doth offer as a further remedie to this our evill, doth tend to free us from the guilt under which we lye by reaſon of the ſinfulneſſe of our envious courſes: for as the perverſeneſſe of our nature hindering us from ſubmitting our wills to the will of God; is cured onelyonly by Gods drawing nigh unto us, when we draw nigh unto him by calling upon his name, that we may be ſaved in Chriſt; ſo the guilt of our ſinfull wayes, which is the maine hinderance of our drawing nigh unto God; and the cauſe of our diſtance from him, is cured onelyonly by the grace of repentance when we entertain it as our duty: and that we may ſo do, the Apoſtle doth lay open to us the parts of this duty; which we finde to be two, in his words; the one relating to our ſelves; the other unto God: for as the nature of our guilt doth ſtand in the iniquity of our courſe; and the diſhonour done to God thereby; ſo repentance by which this guilt is to be wiped away, muſt relate unto both theſe, that every thing amiſſe may be righted in that whence the evill doth proceed; and ſo the cauſes of our ſeparation in all reſpects removed. Now the iniquity of our courſe is twofold, the one is outward, the other inward; the outward defilements of the fleſh going along with all our naturall actions, bring us under the guilt of the Law: and to free us from this, the Apoſtle enjoyns us, to cleanſe our hands from ſinfullneſſe, ver. 8. but the inward pollutions are from the heart, when it is deſtitute of Faith, and ſincerity towards God and man; and to remedy this, the Apoſtle enjoyns us, to purifie our hearts from double-mindednes, ver. 8. The diſhonour done to God by the iniquity of our courſe, doth make us liable to wrath in reſpect of the Supream Majeſty, which by our offence is made void; and to free us from this part of the guilt, the Apoſtle enjoynes godly ſorrow in the inward affections, and a behaviour ſutable thereunto in the outward expreſſions. In reſpect of our inward affections, we ſhould be afflicted; In reſpect of our outward expreſſions, we ſhould give way to grief, Mourne, (ſaith he) and weepe, and we ſhould abſtaine from mirth. Let your laughter (ſaith he) be turned to mourning, and your joy to heavines, ver. 9. For the ſacrifices of God, (which are accepted from us for ſin, that we may be freed from guilt) are a broken ſpirit, a broken and a contrite heart, O God thou wilt not deſpiſe, (ſaith David) Pſal. 51. 17.
The proper effect of guiltines, is to keep us back from the preſence of God, and deprive us of the freedom of ſpirit, without which we cannot draw neer unto him; this is by theſe meanes taken away, and we are fitted by the ſincerity of true Repentance, both to come with boldneſſe to the Throne ofHeb. 4. 16. Grace, and alſo to obtaine Mercy, and finde Grace to help our miſery in time of need; Not that our acts of Repentance are any ſatisfaction unto Gods Juſtice for our ſins by-paſt; that is, for the uncleaneſſe practiſed, and the ſpots contracted upon our ſouls, which is our miſery, or for the Orders and Rules of righteouſnes broken, and diſturbed by us in his Kingdom, which is our rebellion; and for the wrongs and diſhonour done to the name of God thereby, which is our Treaſon; as if he ſhould in conſideration of the worth of ſuch performances as done by us, remit the guilt which we have incurred; and account ſuch actions a compenſation for the ſame. No, that is not the Apoſtles meaning, in preſcribing theſe Duties, nor my ſcope in preſſing the practiſe thereof, as a cure to our ſpirituall diſtempers; but the Apoſtles meaning and my ſcope is, to ſhew that by theſe performances ſome new qualifications of the ſoul, & alterations of the frame of the Spirit are wrought in believers, to fit them to the enjoyment of that which doth actually free them, from all guilt both in Gods account and in their own Conſcience: For by theſe meanes our ſouls are qualified to become ſuſceptible of the Grace which Chriſt hath purchaſed for us; for whoſe ſake alone, we are delivered from the guilt of wrath in the Fathers account, and the frame of our ſpirit is altered, to inable us to perceive the remiſſion of the guilt, by the teſtimony of the Spirit of Adoption, by which we cry Abba Father, and finde effectually, that God is in Chriſt reconciling us unto himſelf, and not imputing unto us our ſins for his ſake. I ſay, theſe acts of Repentance and our performance of the ſame, are neceſſary meanes to take away the guilt of our ſinfullnes; not as to the Juſtice of God, (for that is Chriſts work through the Redemption in his blood) but as to the qualification and frame of our ſpirit, to make it ſuſceptible, and ſenſible of the Redemption which is in the hand of Chriſt, to be applyed unto every one, who by the conviction of his Conſcience is drawn over, and doth yeeld himſelf obedient unto God in theſe duties; For as long as we are impenitent and hardened in our way, through the overruling deceitfulnes of ſin, we remain under the guilt of wrath, and can have no confidence in God through Chriſt, becauſe the Promiſes are made unto none, but unto thoſe that repent, and believe in the Goſpel; but when we change our courſe, or are rather changed in our courſe, upon the change of our minde with a new frame of heart towards God, then the ſpirit of bondage, which is to fear is removed, and the free Spirit of Chriſt which teſtifieth unto our ſpirit our Adoption, is given to us: for till this be done, the ſpirit of bondage doth ſtand with a flaming Sword between us, and the way of the tree of life in Paradiſe: that is, between our ſoul and the Covenant of life in Chriſt by the Peace of a good Conſcience. Now the flaming Sword ſtanding between us and the way to this tree, is the evidence of Gods wrath, as it is due to ſin, and of our owne guilt, as we are liable to wrath and under ſin; it is then in this ſenſe, and by the diſpenſation of the grace of Repentance to this effect, that the guilt is taken away, and reſt is given to the wearied ſoul.
The Remedy of the puniſhment of ſinfulnes.
The fourth and laſt Duty, doth tend to a full reſtitution of our eſtate, by the enjoyment of al things pertaining unto life & godlines, that we may attaine to the glory, and vertue whereunto we are called by the profeſſion of the Goſpel; And to come to this, the Apoſtle doth ſhew that our way is, to humble our ſelves in the ſight of God, which if we do, the promiſe is, that he will lift us up.
To humble our ſelves, is to eſteem meanly of our ſelves, and to behave our ſelves as ſuch, as are low and mean in their own ſenſe.
To humble our ſelves in the ſight of God, is in reſpect of God reflecting upon our ſelves to acknowledge our ſelves to be nothing at all; and as to other men the leaſt of all.
To be lift up by God, is to be made ſomething by his Grace; for to the humble the Lord doth give Grace, ſaith the Apoſtle, ver. 6. And thoſe that humble themſelves have a promiſe here that they ſhall be lift up; If we ſee our want of Vertue, and are ſenſible of it in the preſence of God, he will graciouſly ſupply our wants, and exalt us to find what we are in him. Now God doth lift up men from a low to a higher condition of Grace in three reſpects. In reſpect of himſelf, in reſpect of publick employments, and in reſpect of other men.
1. In reſpect of himſelf he lifts us up, when he admits us unto a higher degree of favour and love with himſelf; which is done by manifeſting unto us the Love of Chriſt, and making us ſenſible of his life; For thereby he ſtrengthens us with might in the inward man, that we may have more and more Communion with him, and he with us in Chriſt, till we be filled with all the fulnes of God, Eph. 3. 19.
2. In reſpect of publick employments he lifts us up, when he ſets our ſpirits upon the things that are moſt excellent, to diſcerne and to affect them; when he gives endowments ſufficient to go about them, and when he makes the undertakings glorious to himſelf, and ſuccesfull to the comfort of his Saints.
3. In reſpect of other men he ſets us up, when he gives us a due place of love, and eſteeme in the thoughts of the beſt of them, and makes his vertues by us manifeſt in the ſight of all the reſt; ſo that they cannot but ſee his glory.
Theſe favours are attainable at Gods hand, but the way to attaine them is to become lowly as in the ſight of God; that is, as looking upon God and minding our ſubordination unto him in all things, we ſhould unfeinedly eſteeme our ſelves, as of our ſelves, to be nothing; whether we reflect upon our ſtate in Grace with reference unto God, or upon our undertakings amongſt men, or upon our abilities to performe the ſame: For in theſe three things our ſpirituall & naturall pride doth commonly break forth: and if herein we receive Grace truly to deny our ſelves in Gods ſight, and to be nothing in our ſelves; the promiſe is, that we ſhall be lift up: here then the rule of humility is to be obſerved. As concerning our ſtate in Grace the Rule of Humility is, That none think of himſelf more highly then he ought to think; but ſhould think ſoberly according as God hath dealt to every one the meaſure of Faith. Rom. 12. 3. Now to live by Faith is, to live by the Truth of God in his Word.
Concerning our abilities in reference to our ſelves the Rule of Humility is, Be not wiſe in your own conceits. Rom. 12. 16. and again, Let no man glory in men, 1 Cor. 3. 21. and concerning our undertakings in reference to men, the Rule is, Minde not high things, but condeſcend to men of low eſtate. Rom. 12. 16. And ſuch as exerciſe themſelves to walk by theſe Rules with reverence and godly fear, as in the preſence of God, ſhall in due time be exalted by him unto the enjoyment of that glory, and vertue whereunto they are called and appointed to come.
Who they are that ſhould apply this cure to the ſpirit of Envy, And what failing there is in the application.
This is the Cure which the Spirit of God doth offer to be applyed unto the ſpirit of envy, that it may be caſt out of our ſpirits by the teſtimony of Jeſus, nor is it poſſible to work for every one, to make the application of theſe Remedies unto himſelf; yet in a more ſpeciall manner the Miniſters of the Goſpel ſhould hold forth theſe teſtimonies by their own practiſe unto others; and by their word of Exhortation and Inſtruction, chiefly when it is their Lot (as now it is mine) to reflect upon the waies of men, wherein a competition of greatnes doth appear; and for this cauſe I have been ſomewhat larger and freer, as ſpeaking to a matter, which is neceſſary to be laid to heart by all at this time: which is moſt fit, to lay the ground of Peaceablenes and Moderation amongſt Chriſts Diſciples; and which is moſt ſutable to my aime and deſigne, which is to ſeek out, and hold forth the Rules of Truth in Love, without partiality towards all men. And would to God that all our debates could be brought to diſquiries of this nature, at leaſt amongſt thoſe that are called Miniſters: For if they who are ſo called, and think themſelves profeſſedly appointed, to go before others, and to lead them in the waies of Chriſtianity; do neither mind the offering of undeniable Rules unto all, nor ſet themſelves to walk in the light thereof. How can it be expected that they ſhould be healers, or that they whoſe engagements lie wholly about the affaires of the World, ſhould be moved either affectionately to mind, or effectually to follow the ſame? We that are made remembrancers of others, ſhould firſt mind our ſelves of theſe Duties; but if in ſtead of reclaiming others from the paſſions of fleſh and blood in the World, we our ſelves intermeddle with Stateaffaires; if out of the way of our calling, we make our ſelves in any kind competitors with the Magiſtrate in his employments towards the people, and ſo caſt our ſelves upon the objects which yeild temptations unto Envy & Pride, and into the ſnares of outward affaires; How can we take others off from their diſtempers of this nature? How can we ſet them right in aſpirituall way? We may find eaſily, as well by reaſon of our own frailty: as by the ſubtilty of Satan our adverſary, that more objects and occaſions of mutuall envy, are ſuggeſted unto us within the Sphere of our own employment, then we are well able to decline: Why then ſhould we take up extrinſecall matters, and ferment our own ſpirits with the thoughts of State-Envy, or foment the ſame in the apprehenſions of any one againſt another? Is it not our proper work to allay and ſuppreſſe all the motions of this kind, in every one? Is not this moſt ſutable to the employment of the Meſſengers of the Prince of Peace? And doth not Chriſt expect at our hand, that our whole work in his ſervice ſhould be nothing elſe, but to Teach, Exhort and perſwade all men, to preſent themſelves as a living ſacrifice unto him, in following his foot-ſteps: that is, denying ungodlines & worldly luſts, to live ſoberly, righteouſly and godly in this preſent World? And if this be all our work, how ſhall we anſwer unto him for our inter-medling with other matters, wherein we take upon us to rule the intereſts of this World; and to walk as men, in ſerving the paſſions of men therein? But I am loath to inſiſt any longer upon this Theme. The Lord grant that all Chriſtians may ſee the depth of Satans wiles in this matter of Envy, to avoid his ſnares; and that above all men, Miniſters and Magiſtrates may be faithfull to Chriſt in their Stewardſhips, without deſire Gal. 5. 26,of vaine glory, without provoking one another, or enviouſnes againſt one another.
And thus much concerning the Cure of Envy; wherein the Cure of all the other diſtempers is contained, which hath made me inſiſt the more upon it; For if this affection of our diſeaſe be fully removed, the other cauſes thereof will not much trouble us; Yet it will be expedient to ſpeake ſomewhat of every one of them, at leaſt ſo farre as to point at the ſpeciall Remedies thereof.
The Remedy of that which is amiſſe in State jealouſies and feares.
Firſt, a ſpirituall jeallouſie over our ſelves.
As concerning State-jealouſies and feares, the true diſcovery of their nature doth manifeſt the remedy of that which is amiſſe therein: we have ſeen that ſome jealouſies and feares are not onelyonly lawfull, but expedient, and even neceſſary to thoſe that over-ſee the wayes of others; nay, except a man be truly jealous and fearfull over his own ſoul, he is not faithfull to it, nor to the charge which God hath given him of it: In this reſpect happy is the man that feareth alway (ſaith Solomon) he that hardeneth his heart ſhall fall into miſchiefe, Prov. 28. 14. And although it was an aggravation of Jobs miſery in one reſpect,Job. 3. 25. that the thing which he had greatly feared, came upon him, and that which he had been afraid of, came unto him; yet in anotherVerſ. 26. reſpect it was a ground of comfort unto him, that at the ſame time he was able to ſay with a good conſcience, I was not in ſafety, neither had I reſt, neither was I quiet; that is, I was not in ſecurity concerning mine own condition, I did not think my ſelfe ſafe, but was alwayes watchfull over mine own ſoule, to prevent the cauſes of trouble, viz. the ſinfull inclinations thereof; and yet for all this, trouble is come upon me. Some jealouſies and fears then are eſſentiall to all duties of charge and truſt: for without the thoughts thereof, there can be no prudentiall fore-ſight, nor uſe of watchfulneſſe to prevent evils. And truly the onelyonly cure of all carnall corrupt jealouſies and feares over others, is this ſpirituall jealouſie and feare over our owne ſoules, in the preſence of God. For as Aarons Serpent2 Cor. 11. 28, 29. ſwallowed up the Serpents of the Magicians of Egypt: ſo this ſpirituall feare and jealouſie will overcome and ſubdue the corrupt feares and jealouſies of this world. For when a man knowes what to ſuſpect himſelfe of, as dangerous to his owne ſafety, he thereby will be taught how to prevent or rectifie that which is evill in others. The Apoſtle ſpeaking of the care which did lie upon him of all the Churches, ſayes of himſelfe, Who is weak and I am not weak? Who is offended and I burn not?
Secondly, a circumſpect tryall of all things to put nothing to hazard.
And as in ſpirituall jealouſies over our ſelves and others to prevent offences; ſo in civill government the maxime of State is true, Fiſo res periit, diffiſo ſalva remanſit, a circumſpect miſtruſting of all things, leſt they be liable to corruption, till by a full tryall of their ſoundneſſe they be approved, and all danger prevented, is one of the main pillars of true Statewiſdome. To put nothing at an adventure which may be ſecured, is a fundamentall Rule of publick ſafety: And to be more ſuſpitious and fearfull leſt our own undertakings bee faulty and unſafe to the publicke, than other deſignes hurtfull or diſadvantagious to us; is a maxime both of Righteouſneſſe and prudencie in Government.
Thirdly a poſitive way of dealing wiſely.
All true wiſdome both ſpirituall and temporall, is poſitive, and it is an argument of extream weakneſſe, to proceed rather upon the ſuppoſitions of things which may be feared in the purpoſes of others againſt us, than upon grounded reſolutions of things which ought to be deſired, and ſhould be declared in our purpoſes towards them. This is a poſitive way of acting, which becometh Chriſtians, viz. to overcome evill with good, both in our owne thoughts, by taking us off from needleſs & wrongful jealouſies, and in the intentions of others by preventing evill, and ſuggeſting good impreſſions in them concerning our ſelves: Nor is there any Rule of Prudencie to be compared with this, which teacheth us with well-doing to put to ſilence the ignorance of fooliſh men.
Fourthly, A prudent careleſneſſe of other mens thoughts of us.
There is a prudent careleſneſſe of the thoughts of other men concerning our ſelves, which frees us from a perplexed and prejudiciall jealouſie over them. With me it is a very ſmall thing (ſaith the Apoſtle) that I ſhould be judged of you, or of mans judgement; as if he ſaid, I will free my mind of the trouble of thinking of that which you may judge of me to my prejudice. And this delivers us from the ſeeds of perverſe jealouſies againſt others which proceed from the diſtemper of pride, and exceſſe of ſelf-love in our ſelves: of which it is truly ſaid, That jealouſie is cruell as the grave, the coales thereof are coales of fire, which hath a moſt vehement flame.
Fifthly, A pious & charitable prudency to rule our thoughts of other men.
For to an ambitious fearfull ſpirit, this paſſion is a moſt vexatious plague, which burnes up all the joy and comfort which he taketh in this life; and nothing can allay the heat thereof, but a gracious reſolution in well-doing to be prudently careleſſe of the thoughts of other men: and as this will free us from the perplexity of jealouſies within our ſelves; ſo to deliver us from the injuriouſneſſe thereof againſt others, that by fearfull and evill ſurmiſings we may not wrong them, a pious prudency is requiſſte in conſidering them with charity, which will teach us to make the beſt of what they doe, and to think of them in doubtfull matters, as we would have others in the like caſe to think of us; to look upon them in matters abſolutely evill, rather as miſguided, and happily corrigible, if rationally dealt withall in love, than maliciouſly diſtempered and deſperately incorrigible through the unreaſonableneſſe of paſſion. By theſe maximes as our ſpirit will be kept from prejudice and wrongfull aims in dealing with them: ſo our judgment will be cleare to diſcern their diſpoſition, and the way of righteouſneſſe in proceeding towards them.
Who they are that ſhould apply this cure to the diſtempers a riſing from jealouſies and feares. What failing is herein. How this failing is to be remedied,
Now to put all men in mind of theſe Rules, that they may be rationally applied unto the occaſions of ſtrife and debate, which are now fallen out amongſt the Profeſſors of Chriſtianity, to heale their breaches, and prevent the increaſe of miſchievous diſtempers; none ought to be ſo diligent as they whoſe proper work it is to ſway the affections of Chriſts Diſciples unto the duties of their profeſſion, which are the imitations of his life, to walk as he hath walked in this evill world. But here alas it my be ſayd, Medice cura teipſum; we muſt firſt return to theſe duties our ſelves, and learn to underſtand them before we can practice them, or teach them unto others. Who are more active to quicken and raiſe mens ſpirits to fearfull apprehenſions and jealouſies one againſt another, than even they whoſe main work it ought to be to quiet mens affections one towards another about outward things with reference to God? And if the Prieſt and the Prophet erre in judgement, and are ſwallowed up with the drunkenneſſe of humane paſſions about temporall concernments, who ſhall be taught knowledge? and who can be made to underſtand this Doctrine? Here indeed is the reſt wherewith we may cauſe the weary to reſt, & this is the refreſhing: But who ſhall make men willing to hearken to it? The Lord hath ſaid to his people of old, in a time of like diſtreſſe; In returning, (viz. from your fearfull apprehenſions) and reſt ſhall ye be ſaved, in quietneſſe and confidence ſhall be your ſtrength. There is nothing ſo unbeſeeming the Spirit of Chriſt, as to be diſquieted with fearfull apprehenſions and jealouſies of men; it argues evidently a miſtruſting in God, and a diſowning of his providence over us. If we beleeve that all the haires of our head are numbred, and that a Sparrow is not forgotten beforeLuke 12. 6, 7. God, what ſhould make us fearfull of men? But the Apoſtle Peters queſtion is conſiderable in this caſe, Who will harm you 1 Pet. 3. 13, 14.(ſaith he) if ye be followers of that which is good? that is, what cauſe have you to think that any will intend evill againſt you, whiles you are harmleſſe to all, and ſeek that which is good? It is againſt reaſon to entertain ſuch thoughts: But and if ye ſuffer for righteouſneſſe ſake, happy are ye; be ye not afraid of their terror, neither be troubled, but ſanctifie the Lord in your hearts: and if ye ſuffer according to his will, commit the keeping 1 Pet. 4. 19.of your ſoules to him in well doing, as unto a faithfull Creator: As if he had ſaid, But what if againſt all reaſon (which yet is not humane nor probable) you ſhould be requited with evill for doing good; then, if you are Chriſtians, your reſolution ought to be, to ſuffer what befalls you for righteouſneſſe ſake, to count your ſelves happy, not to ſuffer fearfully, or perplexedly as men; to ſet up God in your hearts, to conceive it his will and appointment it ſhould be ſo with you, to continue ſtill in well-doing; and in ſo doing, to reſt on his faithfulneſſe, and to caſt the care of your ſoules upon him: ſo that to daſh the cowardly feares and jealouſies which riſe from the ſuggeſtions of fleſh and blood: there is nothing ſo ſutable to a Chriſtian, as to be armed with this reſolution, that he will be carefull of nothing but to doe well; and for ſo doing, he will cheerfully ſuffer what ever may befall him. And whoſoever doth not take up this reſolution, as he is farre from the Spirit of Chriſt, ſo he cannot enter into his reſt, which ſets him above his diſtempers of carnall jealouſies and feares. And where this remedy cannot be applied, there this diſeaſe is incurable; and where this diſeaſe is not cured, there it is not poſſible to prevent a liſtening after tale-bearing and privat cenſuring; becauſe the fearfulneſſe of events, and the ſuſpitiouſnes taken up of deſignes & perſons, will never ſuffer the mind to be at reſt, but by the apprehenſions of evil, liſtning after rumors and reports, the heart will be moved as the trees of the wood are moved with the wind.
The remedy of Talebearing and private cenſuring.
By every one.
Therefore the firſt remedy of tale-bearing and private cenſuring, is, this cure of jealouſies and feares: for where the ſpirit is free from this diſtemper, and in a ſerene frame within it ſelfe, following that which is good towards all men before God, there will be no liſtening after evill reports, nor entertaining of tale-bearers upon evill ſurmiſings: and if no man will lend a tale-bearer his eares, he will be ſoon weary of his employment.
By the Magiſtrate.
But the more direct cure of this diſeaſe is partly in the Magiſtrates, partly in the Miniſters hand: for if the Chriſtian Magiſtrate would take up Davids reſolution, andPſalm 101. practice it, To know no wicked perſon, To cut off ſuch as privily ſtander others, To caſt out of his ſight, and diſcountenance every where ſuch as carry tales from one to another, and tell lies: and conſequently to repreſſe railing accuſations, ſcandalous pamphlets, and injurious reproaches; ſo that a way might be opened, at leaſt for a reparation of the injuries of ſuch a nature: with infamy to thoſe that inferre the ſame, (as in other Common-wealths the cuſtome is.) If, I ſay, this were done by the Magiſtrate, the publick inconveniencie of tale-bearing, private cenſurings, and of defamations, would ſoone be cured. As the North-wind (ſaith Solomon) ariveth away Prov. 25. 23rain, ſo doth an angry countenance a back-biting tongue. If the angry countenance of a private man will doe this to a ſlanderer in private, much more will the angry countenance of a Magiſtrate be able to effect it when a juſt reward of puniſhment will take hold of the tranſgreſſors.
By the Minister.
But to perfect this cure, the Miniſters of the Goſpel ſhould make it a part of their work, as well in privat as publick, to make all men ſenſible of the ſinfulnes of whiſpering, and backbiting and of the danger of an unruly tongue, which ſets the world on fire, and is ſet on fire of hell. What ſhall be given unto Pſal. 120. 3. 4.thee? or what ſhall be done unto thee, thou falſe tongue? ſharp Arrowes of the mighty, with Coales of Juniper, and ſuch as with a deceitful tongue love devouring words: God ſhall likewiſe deſtroy Pſal. 52. 4. 5.them for ever, he ſhall take them away, and pluck them out of their dwelling-place, and root them out of the land of the living. Saith the Holy Ghoſt, and if free paſſage of the Goſpel into the ſoules of men is to be regarded; there is nothing that doth more directly obſtruct it, and hinder men from entertaining it; then envies and evil ſpeakings, which are alwayes accompanied with malice, guile, and hypocriſie, as the Apoſtle doth intimate, 1 Peter 2. 1. 2. nor ſhall we ever ſee Jeruſalem a quiet Habitation, nor peace upon Iſrael; till the diſorder lines of whiſpering, tale-bearing, and paſſionate cenſuring, be removed from the zeale of the Profeſſion: if Miniſters themſelves (too too many) were not guilty of this, it might hopefully be in ſome Zelots; but the zeale for one, and againſt another party, (which hath drowned the zeale for meeknes for love, and for true unpartial Chriſtianity,) doth licenciat the ſpirits of profeſſors to do this without controll, by the example of ſome of their Miniſters; for it is from the pride of men, that dote about queſtions of their own framing, (becauſe they mind not with true zeale, the undoubted and known truths of the Goſpel) that this heat of ſtrife and railing, and of paſſionatenes, (which is miſtaken for zeale) doth proceed as the Apoſtle declares, 1 Tim. 6. 3. 4. 5. and truly it is hard to know, whether Satan doth more harme to the felicity of mankind, by the falſe accuſations which unconſcionable and profane men give out againſt the godly in the world; or by the privat and faulty reprovings of true faults, which diſorderly zealous profeſſors give out againſt them in the Church.
By all Conſcionable Profeſſors of Religion.
The Rules then to be offered to ſuch as make Conſcience of their wayes, which may prevent and cure the diſorderlines of theſe courſes are theſe.
Firſt, let us watch over our ſpirits, that nothing be done through ſtrife and vain glory; but all things in humility, and without murmurings and diſputings. Phil. 2. 3. 14.
Secondly, if a man in the way of a lawful Calling muſt needs contend for Truth and Righteouſnes, and for the Faith once given to the Saints; yet then let him remember, that he ought to be ſlow to ſpeake, and ſlow to wrath, becauſe the wrath of man Jam. 1. 19. 2.worketh not the Righteouſnes of God; for our heat and paſſions, do rather prejudice then advantage the truth in the minds of thoſe to whom it is offered.
Thirdly, let us conſider this truth, that to relate the faults and errors of one man who is a ſtranger to another, under the pretence of warning him to whom the relation is made of the danger thereof, is neither charitable nor poſitively edifying, it is not charitable becauſe the diſcoveries of mans failings to ſtrangers, can proceed from no love to thoſe that faile, for love covereth from ſtrangers a multitude of ſins; nor can it work any love in ſtrangers towards them, nor is it poſſitively edifying to thoſe that are made acquainted therewith; becauſe nothing doth poſitively edifie, but the manifeſtation of Truth and Righteouſnes,
Fourthly and laſtly, let this Rule be laid to heart, that to lay open the faults of any, either to himſelf or to others; otherwiſe then in order to the courſe which Chriſt hath appointed to rectifie the ſame; and with a charitable deſign, to bring him that erreth from the error of his way, is altogether unlawful, and therefore none ought to cenſure any man or fault; but that at the ſame inſtant, is able and willing to ſhew the way how to reclaim the man, and redreſſe the fault.
Concerning the remedy of revenge.
The firſt is Prayer.
Hitherto I have ſpoken of the diſtempers which are cureable in our nature by reaſonable perſwaſions, the diſtemper of revenge which we have found to be incureable by ordinary meanes, muſt be referred unto the prayers of the Godly to intercede for thoſe that are in danger thereof, that their paſſion may not be an incentive of the fierce wrath of God againſt their own ſoules, and over the whole Nation; but that the remainder of wrath may be reſtrained from breaking forth uponPſal. 76. 10. others, and by the ſpirit of Chriſt ſubdued within themſelves:
The ſecond is Chriſts Spirit. To be held forth by the Miniſters.
for nothing but the mighty ſpirit by which Jeſus Chriſt did walk in our fleſh, and overcome the world, bound the ſtrong man in our nature, and ſpoiled him of his goods, can conquer this paſſion, and therefore none but ſuch as are taught of him, to deny themſelves in all things, can follow his footſteps in this, that when he was reviled, he reviled not again, when he 1 Pet. 2. 23.ſuffered, he threatned not, but committeth himſelf to him that judgeth righteouſly; nor can any promiſe themſelves freedom from vindicative affections, who have not learned of him, to love their Enemies, to bleſſe them that curſe them, to do good to Matth 5. 44them that hate them, and to pray for them that deſpitefully uſe them and perſecute them: this Leſſon the Apoſtle had learned, being reviled (ſaith he) we bleſſe, being perſecuted we ſuffer it; and being defamed we intreat, 1 Cor. 4. 12. 13. It is evident then, that nothing can make a natural man effectually to lay down the reſentments of privat injuries, but a real change of his nature by the work of grace in conformity to Jeſus Chriſt, which only can incline us to be kind and tender hearted towards others, forgiving them what they have done to us amiſſe, even as God for Chriſts ſake hath forgiven us, Epheſ. 4. 32. So then all that can be done to cure this (as to men) incorrigible evil, is to hold forth this frame of the ſpirit of Chriſt, and his Commandement both in our obedience thereunto, and in our word of exhortation, to move the Conſcience of others to follow it.
The third is the apprehenſion of Gods vengeance.
But if thoſe that ſhould thus bear witnes of the life of Chriſt, are to ſet rather upon the motions of revenge themſelves, andRom. 12. 19. incourage thoſe that are bent that way, than inclined to take them off, what ſhall we ſay unto it? ſhall we not acknowledg that it will be juſt with God, that he ſhould execute his vengeance upon thoſe, that delight in privat vengeance againſt others, and that take his proper work out of his hands; for the Lord hath ſaid, vengeance is mine, and I will repay it. Behold then, all ye that kindle a fire (of wrathful revenge) and compaſſe your ſelves about with ſparkes (of vindicative plots and attempts,) walk in the light of your fire, and in the ſparkes that ye have kindled, (ſeeing by no perſwaſions you can be brought herein, to deny your ſelves.) This ſhall ye have of mine hand, (ſaith the Lord) ye ſhall lie down in ſorrow, Iſaiah 50. 11.