Concerning Ministers Meddling with State Matters in their Sermons, application · Section 22 · complex remedies · ministers

Concerning Ministers Meddling with State Matters in their Sermons · application · Section 22 · complex remedies · ministers

p. 165And herein the Miniſter ſhould be the firſt to apply the Remedy of love.

Now it belongeth to none more to intend or apply things as from God, then to the Miniſters of his Word, whoſe Profeſſion it is to be the Meſſengers of his love, as being ſent forth to invite all men to partake thereof: if therefore theſe do any thing towards any, without a reference unto God, and without the affections of his love, they are of all men living the moſt unworthy of their employment: it is true, that all who glory in the name of Chriſt, to call him Lord, are bound to walk by this ſame Rule of love towards every one, even as Chriſt hath loved us; but yet it is evident, that the Miniſters appointed to publiſh unto all men his name, are obliged herein to go before all others, and to make it their ſpecial work, to teach and perſwade others to follow this way, as it becometh the Diſciples of ſuch a Maſter: and if any doth not this profeſſedly, he hath abandoned the main work, as well of his Chriſtian as Miniſterial Calling; for it is clear, that the end of the whole Commandement, both in reſpect of the duties of the p. 112Law, and of the Doctrine of the Goſpel, is love out of a pure heart, and of a good Conſcience, and of Faith unfained. Rom. 13. 10. and 1 Tim. 1. 5. and 1 John 3. 23. and that Miniſters ought to raiſe their own and other mens thoughts and ſpirits, in reference to the life of God in Chriſt, to a comportment ſutable unto this Duty and Doctrine, above earthly intereſts, and worldly concernments, is a truth ſo evident, that no Chriſtian can make any doubt of it: nor alſo of this, that as no engagement is ſo near to us as this; ſo none is to be preferred to it, or ought to take us off from it.

From whence this concluſion is to be inferred.

That if any Miniſter of the Goſpel, doth at any time take upon him to be a judge of the Affaires of this world, between Man and Man, about which they are commonly in ſtrife, and therein doth take part with the one, and oppoſeth the other; as an Agent of the Affaires of this world: and doth not directly and mainly, by raiſing their ſpirits above earthly paſſions, and by leading them to the life of Chriſt, endeavour to allay their worldly affections, to compoſe their differences; and to reconcile their affections one to another, in the love of Chriſt: if (I ſay) any Miniſter doth not ſet himſelf to work thus, when he is obliged to meddle with carnal controverſies, about the things of men; he hath clearly renounced not only the work of a true Miniſter of the Goſpel, but the name alſo of a true Chriſtian: for there can be no earthly concernment of ſuch importance, or ſo near to a Chriſtian, as to engage him to forge and caſt off the duties and the affections of divine love towards any, or not to endeavour the common welfare of all without partiality, as Chriſt hath loved us, and endeavoured our welfare: if therefore any be found, who call themſelvesThe ſnare wherein ſome Miniſters are caught, which doth hinder them from applying the Remedy. Miniſters, and yet make themſelves on all ſides the chief Actors and Abettors of State differences and controverſies; by whoſe inſtigation under a pretence of Religion, the diſtempers, of men are heightned, and the common welfare of humane ſocieties is diſturbed, ſhall we call them herein Miniſters of the Goſpel of God? ſhall we ſay, that in ſo doing they are guiltleſs before men? or ſhall we not rather ſay, that they are quite out of their way, that they are Miniſters of the Kingdome p. 121of Satan by following their own humours, and that the Lord by them doth mingle a perverſe ſpirit amongſt the unſound profeſſors of Chriſtianity. I do not think or ſay, that all Miniſters on all ſides are thus ſet, or ſet themſelves a work (for that would be a great untruth) nor do I take upon me to judge any in particular, or to judge in generall of all thoſe that take upon them to meddle in State Matters, that they do it againſt the Dictates of their Conſcience (for that would be a preſumptuous and uncharitable judgement) but this I ſay, and judge, that ſo many of the Miniſtery as are thus ſet, and do meddle (as they ſuppoſe by an engagement of Conſcience) with State Matters, to take part with one, and oppoſe another party therein, and do not ſtudie directly to take off the edge of all mens carnall animoſities, by the love of Chriſt, that all may be directed to build up one another, in all truth and righteouſneſſe towards the kingdome of God. I ſay, ſo many of the Miniſtery as take this courſe, (let it be upon what pretence ſoever) are in a manifeſt error, and dangerous ſnare of Satan; from which, I ſhall intreat the Lord in merciemercy to deliver them. And that I may not be wanting to my duty and affection to help them out of it, (according to that rule of charitie, Whoſoever cenſures any fault, ought to ſhew the way how it ſhould be redreſſed) I ſhall in the meaſure which I have received hold forth, and demonſtrate the courſe, by which, in theſe our preſent diſtractions, the Miniſters, who truly mind the work of the Goſpel, ſhould walk towards all men without blame, to avoid this ſnare of Satan.

And to this effect, I ſhall take this for granted; that the Miniſteriall employment in the Goſpel is nothing elſe but a ſtewardſhip, wherunto the diſpenſation of the meſſages and myſteries of Gods love to mankind in and by Chriſt JeſusThe way to recover them out of the ſnare. is committed: and that conſequently all the acts of this ſtewardſhip, muſt at all times anſwer the nature and end of this diſpenſation; or if any thing anſwer it not, and is inconſiſtent with the love of …, to be diſpenſed therein; that this thing (let it be what it will, and coloured with a ſhew never ſo faire) is in reſpect of them, unminiſteriall as p. 114to God, and unwarrantable as to men. Upon which ground this doth manifeſtly follow, that no faithfull Miniſter of the Goſpell will dare to do or ſay any thing miniſterially concerning our preſent diſtractions in the State, but that vvhichwhich the love of God in Chriſt doth direct him to do, and doth prompt him to ſay, as a Chriſtian, unto Chriſtians indeed, or unto ſuch as pretend to be the diſciples of Jeſus Chriſt. Which can be effectually nothing elſe; but that which is fit to incline through the love of God the heart of every one, to put on towards each other the bowels of mercy, of compaſſion, of kindeneſſe, of meekneſſe, and of long ſuffering, that the breaches which make us unprofitable one to another in the profeſſion of Chriſtianity may be healed by the unity of the Spirit of Chriſt in the bond of peace. For if all our works and our perſwaſions center not in Gods love, upon the hearts of thoſe with whom we deal, through the unfeigned profeſſion of Chriſtianity; it is certain that we will venture upon them in the love of this preſent world for ſomething which doth oblige us to the profeſſion of partialitie: for ſo farre as we go out of the one way, we ſtep immediately into the other, therefore to keep our ſelves free from the trappes wherein many are caught, by the ſubtile contrivances of State Myſteries; and to help thoſe that are recoverable, to recover themſelves out of the engagement to further breaches, and to prevent the great thoughts of heart which our deſtructive diviſions are like to bring forth: Let us reflect as in the ſight of God upon the Rules of our Chriſtian duties, firſt in love, and then in righteouſneſſe, and in peaceableneſſe; that ſo many of us, as make not the pretence of Religion and conſcience, a cloak of maliciouſneſſe; but in all things and above all, endeavour without partialitie towards men, to approve our conſcience in ſinceritie before God; may finde a directory by the ſpirit, in the word of Truth, which is the teſtimony of Jeſus, whereby to …y how to behave our ſelves harmleſly as the Sons of God without rebuke in the midſt of theſe diſtractions; that we may not be acceſſory to the perverſeneſſe and the crookedneſſe of the generation p. 115which doth occaſion, and foment the ſame.

The complicated cauſes of our publick diſeaſe.

Seeing then our complicated diſeaſe doth lye in the generall diſagreement of mens imaginations about things paſt, in the unrulineſſe of their actions about things preſent, in the unſettlement and difference of their deſires about things to come; and in the peremptorineſſe of their reſolutions, taken up, upon mutuall diſcontents, and future hopes of changes: our way to cure theſe diſtempers, muſt be alſo in a complicated courſe of uſing Remedies, which will meet with the diſorderlineſſe of mens hearts and actions in all theſe unſettlements; and becauſe the firſt ingredient and baſis of this whole Remedie muſt needs be Divine Love (for without it the reſt will be ineffectuall) and this ought firſt to be exhibited in the work of the Miniſtery, by their practiſe and perſwaſion, we ſhall take the compoſition of it from the Apoſtles doctrine to the Hebrews, who in his 12. Chapter, having exhorted the profeſſors of Chriſtianity to follow Jeſus Chriſt, and the cloud of witneſſes which are gone before them, in hearing the Croſſe, and the contradiction of ſinners. v. 1, 2, 3. and not to faint under the fatherly rod, and chaſtiſements of the Lord through afflictions; knowing that they are the effects of his care over them, and that they will bring forth the peaceable fruits of righteouſneſſe to them that are exerciſed thereby: v. 4, 5, 6, 7, 8, 9, 10, 11. He doth infer from thence this direction and admonition: Wherefore lift up the hands which hang down, & the knees that are looſened, or out of joynt. v. 12. And make ſtraight paths for your feet, leſt that which is lame be turned out of the way, but let it rather be healed. v. 13. Follow peace with all men, and holineſſe, without which no man ſhall ſee the Lord. v. 14. Looking diligently, leſt any man fail of the grace of God, leſt any root of bitterneſſe ſpringing up trouble you, and thereby many be defiled. v. 15. Leſt there be any fornicator, or profane perſon, as Eſau, who for one morſell of meat ſold his birth-right. v. 16.

The complicated Remedy thereof in the words of the holy Ghoſt. Which are opened in the twofold ſcope thereof.

This Apoſtolicall counſell doth preſuppoſe a people in a condition ſuch as we are in, under a triall of afflictions and chaſtiſements for their ſins: his ſcope is twofold: firſt, to encourage them to make a right uſe of their afflictions, in p. 124bearing them patiently, and without faint-heartedneſſe; for the end for which God doth ſend them, which is, that thereby they ſhould be drawn to lay aſide ſin, and the weight of earthly things which doth beſet them. v. 1. to reſiſt ſin unto the blood ſtriving againſt it. v. 4. to look upon God as their Father in afflictions. v. 7, 8. to be in ſubjection to him thereby. v. 9. and to hope to partake of his holineſſe, and of the peaceable fruit of righteouſneſſe when they are exerciſed thereby. v. 10, 11.

His ſecond ſcope is, to direct them how to free themſelves from ſin, that in the performance of neceſſarie duties, they may concur with Gods working by his chaſtiſements, to work out their own ſalvation. To which effect he lets them ſee, what they ought to do, and what they ought to avoid: he exhorts them to that which they ſhould do, in v. 12, 13, 14. and admoniſheth them of that which is to be avoided: v. 15, 16.

And applyed, Firſt in the conformity of our State to that of the Hebrews.

Now to make a diſtinct Application of this advice to our preſent condition, let us conſider two things: firſt, what conformitie is between our ſtate, and that ſtate wherein the Apoſtle doth finde them to be: ſecondly, how the duties which they are enjoyned to perform, that they might be delivered from the ſinfulneſſe of their ſtate, ſhould be ſet upon by us, that we may be freed from the ſame evils attending our State.

The conformity of that State, wherein they are found to to be with ours, is in theſe particulars. 1. They were under the chaſtiſing and reforming hand of God, ſo are we. 2. Their afflictions did occaſion in their ſpirits a want of courage and reſolution, to undertake cheerfully the good works of the holy profeſſion: and in the way of their proceeding there was an unevenneſſe, and lameneſſe of their courſe: out afflictions have wrought the ſame indiſpoſitions upon our ſpirits, and upon the courſe of our proceedings; for in our ſpirits, we finde not that alacrity amongſt moſt men, which ſhould be, to ſet upon the work of a compleat Reformation, and which is neceſſarie to carrie it on as it is begun; but the hands of many hang down, and their knees are looſned, and out of joynt through the apprehenſion of diſcouragements, p. 125and in our proceedings, we finde the courſe of many very uneven and lame; and of ſome ſo much perverted, that they are even turned quite out of the way.

3. From this faintneſſe of ſpirit which was upon the Hebrews in undertaking the works of their profeſſion, and the inequalitie of their wayes in proſecuting that which they did undertake, did ariſe ſtrife and debate: and with it much uncleanneſſe and defilements of the fleſh and ſpirit; which naturally go along with variance. We are here in the ſame caſe, for on the one hand our want of true zeale and forwardneſſe in neceſſary duties; on the other, the crooked and perverſe courſes which we have followed, have multiplied matters of private and publick quarrels amongſt us: and theſe have been fruitfull in manifold diſorders, wherein our corruptions have mightily broke forth, and manifeſted the uncleanneſſe which is in us.

4. The Hebrews by reaſon of their ſtrivings, and of the defilements following thereupon, were under a threefold danger: Firſt, that amongſt them there might be a falling away from the grace of God: that is from the ſaving truth which they had received. Secondly, that upon their defection a root of bitterneſſe might ſpring up and defile many. Thirdly, that amongſt ſuch as might be defiled, fornicators, and profane perſons (ſuch as Eſau was) might be found. Now to us, all theſe dangerous evils are befallen, as the reſults of our filthineſſe in our quarrels. For it is clearly manifeſt, that although the grace of God which bringeth ſalvation hath been more powerfully revealed unto this nation, then unto any in the world, ſince the diſcoverie of Poperie; yet it is as fully apparent as any thing can be, that amongſt us now, there is a more apparent defection of many from the grace which we have received, then amongſt any that have attempted a Reformation in theſe latter times. So the firſt thing whereof they were in danger is come effectually upon us: As for the ſecond, would to God that there were but one root of bitterneſſe ſprung up amongſt us; but alas, there are ſo many, that they can hardly be named; and they have defiled ſo many, that they cannot be numbered. p. 118Inſtead of acknowledging God to be the onelyonly true God and Jeſus Chriſt whom he hath ſent; a root of bitterneſſe is ſprung up, whereby men do Deifie themſelves: inſtead of the holy Scriptures, they make their own reaſon or fancie a rule of truth: and inſtead of Ordinances of holy worſhip; they reſt upon the pretence of the ſpirit and the private motions thereof to enjoy God. Some inſtead of Repentance and Faith, and the exerciſe of all vertues; maintain, that the practiſe of all vices is the onelyonly way to happineſſe: and ſome inſtead of denying themſelves in the world, and ſubmitting to the ſuperiour powers which God hath ſet over them therein, maintain, that all government is to be aboliſhed; and that the right to poſſeſſe all things doth belong to none but unto themſelves. And becauſe theſe defilements have ſpread themſelves in the hearts of many, therefore the laſt of the evils, whereof the Hebrews are warned, is come upon us in full meaſure: for there be ſwarmes of fornicators, of Atheiſts, and profane perſons like Eſau, which ſhew themſelves openly amongſt us and ſhameleſly: which ſads the hearts of all the godly.

Thus we ſee, that in every thing there is a dolefull conformity between our preſent State, and that condition whereinto the Apoſtle found the Hebrews either already fallen, or like to fall, to the diſhonour of God, to the diſadvantage of the Goſpell, and the great prejudice of their own ſalvation.

Which is made worſe by the evill will of complainers one of another.I am not ignorant how much, and in what way ſome complaine of all theſe evils which now are our burden; how they cry out againſt the miſerie thereof, and what an odium they endeavour to caſt upon ſome by whoſe fault (as they conceive) we are fallen thereinto: but they are farre out of the way, who think, that by blaming others in ſomething, they exempt themſelves from the guilt of theſe ſinfull calamities: however ſuppoſe this could make them guiltleſſe: yet the complaints of ſuch a kind are no balſome nor mollifying ointment, to heale theſe putrifying ſores in in any; they are rather like a corraſive plaiſter to make them worſe in all; for this ripping up of matters paſt, to p. 119repreſent evils ſuffered on the one ſide, and injuries done on the other, is the method to foment bitterneſſe, hatred, wrath, clamour, and evil ſpeaking, which we are commanded at all times to put away from us; but ſhould then do chiefly, when we are about a way to cure diſtempers, and heale publick evils: for this way is ſo farre from reclaiming any from his violent affections, that it tends rather not onelyonly to diſhearten the well affected even in lawfull proceedings, when they ſee evils hainouſly aggravated, againſt thoſe to whom they faine would do good; but it alſo helps to increaſe our diviſions, by renewing matters of diſaffection which ought to be forgotten. For he that covereth a tranſgreſſion ſeeketh Love; but he that repeateth a matter ſeparateth very friends; ſaith Solomon. Prov. 17. 9. If then either as Chriſtians we are bound to provoke one another unto love, and to good works, or as meſſengers of Gods loving kindneſſe unto mankind, we are obliged to ſeek the love of all men to each other in him; it cannot be denied, but that a main part of the Miniſteriall work is, to ſeek and maintain Chriſtian love amongſt men, and to do this, it is evident, that a chief preparative will be, to perſwade all men, not to inſiſt upon the repetition of former offenſive matters (which are paſt remedies, as being tranſient acts) but to cover mutually each others tranſgreſſions, even as we would deſire God to cover our ſins in Jeſus Chriſt: And if will needs lay openWhere of the Remedie is ſhewed. matters of grief, let it onelyonly be, either to obſerve them penitently, to make confeſſion thereof and to lament over them, till God have mercy upon us; or prudently to uſe cautions for the publick, to prevent the cauſes of future diſturbances; that none may wilfully return again to folly. All the ſatisfaction which God requires of us men, for former faults, though never ſo hainous, is this, that we ſhould in after times ceaſe to do evil and learn to do good. And if we doIſa. 1, 16 17.Isa 1:16 ſo, all our tranſgreſſions, though formerly like unto Scarlet; yet then they ſhall be as ſnow in his account: and they ſhall not be mentioned unto us any more, ſaith the prophet Ezekiel. Chap. 18. ver. 22. This therefore ought to be in like manner our way of love; and the healing of evils, which p. 121we ſhould uſe one towards another, ſhould be this, not to mention former faults any more, upon ſufficient grounds of harmeleſſeneſſe in time to come: and he that will not be heartily reconciled upon theſe termes with his neighbour, deſerves not to be admitted unto terms of peace with God; till he pay the utmoſt farthing of the debt which he doth owe him, as the parable of the Goſpel doth teach us, Matt. 18. 23. till the end of the Chapter. Thus then, if upon the contemplation of our evils, we can put on the bowels of Mercy and compaſſion one towards another; and not ſuffer our hearts to imagine evill againſt our brother; by making him wrongfully more guilty of the evils befalling to the publick then our ſelves, we ſhall be fitted to follow the direction, which in this place is offered unto us by the Apoſtle, for the cure of our diſtempers. And that we may do this, let us come to the conſideration of the matters contained therein.

Secondly in the duties recommended to the Hebrews, and to be practiſed by us. Of which the Generall rule is, that we muſt not look backward, but forward upon our State.

This Direction then hath a Poſitive and a Negative part of Dutie for our cure.

The Poſitive part doth teach us to look foreward, and not backward; and firſt to our own reſolutions and actions within ourſelves, and then to our relations towards other men; and towards God, who is the end of the race that is ſet before us.

The Negative part doth alſo teach us, to look forward and not backward, and firſt to prevent the corruption and defection from the doctrine of Truth: And ſecondly, from the practiſe of holineſſe, and from the profeſſed obedience which is due thereunto. So that before we come to particulars, a main Rule is to be obſerved, which both in the poſitive and negative duties of this directorie is implyed; which is, that we ſhould not look backward but forward, when we go about to remedie common evils in our own ſpirits, and towards others: for the fountain, or rather the ſink, of thoſe corrupt humours, which feed our diſtemperatures; namely, the diſagreement of our imaginations one from another, about things paſt, cannot otherwiſe be cured, but by laying the thought thereof aſide: for ſome look p. 121upon things, paſt as remembring their enjoyments and greiving for the loſſe thereof; others look upon things paſt as remembring their ſufferings, and the injuries done to themſelves, and others therein: both theſe by dwelling upon theſe objects, heat their Imaginations within themſelves: and put their ſpirits in a feaveriſh diſtemper of paſſion and diſcontentedneſſe thereby, which cannot be removed, but by the removall of the objects which occaſion the ſame.

Why naturall men look backward.The firſt ſort of theſe diſtempers is like unto that of Lots wife, whom Chriſt in theſe latter dayes bids us remember. Luke 17. 32. She having lived at her eaſe in Sodome, when ſhe was to flee for her life out of it, was forbidden to look back; leſt ſhe ſhould grieve at the judgement of God, when ſhe ſhould ſee all the objects of her ſenſuall delights, burnt up thereby at once. Now becauſe ſhe obeyed not the counſell of the Lord, but fixed her Imagination (as many do now amongſt us) backward, and went not forward in her heart to the place of her reſt and ſafetie, which the Lord had appointed her, therefore he made her to be a pillar of ſalt, with her body turned this way, and with her face looking that way, neither going backward nor forward, but ſtanding ſtill in the mid way, that ſhe ſhould remain as an example of a ſpeciall puniſhment which is due to thoſe, who in their hearts controul the paſt judgements of God, and which is inflicted, by fixing their ſpirits, in that uſeleſſe poſture, wherein they ſet themſelves, by looking back upon the remembrance of their loſt enjoyments. Let us therefore beware of remembring things paſt in ſuch a way, leſt we be made like to her.

The ſecond ſort of theſe that look backward upon their ſuffrings are like unto the dogs, who when a ſtone is caſt at them, though flung beyond them, yet they will run back to bite at it; for theſe upon the conſideration of things paſt, though now beyond them, yet they whet their affections with malice, envy and revenge, and their tongues with bitter words againſt the inſtruments of Gods judgements over them. The puniſhment of theſe men is likewiſe as their fault is: their ſpirits are fixed in the reſtleſneſſe of their p. 122condition; for the wicked ſhall have no peace, ſaith my God, but as the troubled ſea, with raging waves, they areIſa. 57. 20, 21. Iude 13.Isa 57:20Isa 57:21Jude 1:13 condemned to fome forth their own ſhame continually: they are bent to quarrell with every one, who agree not with them in the apprehenſion of matters by-paſt; and ſo are made fire-brands to the ſpirits of unſtable ſouls, who take not hold of the reſt which Chriſt hath prepared for them. And this is the effect of mens looking backward with diſcontent upon things that are paſt; whence it doth appear, that the onelyonly cure of this diſtemper, is to daſh the remembrance of all ſuch things, to the end that the things preſent, and to come, may be layed to heart in the way of righteouſneſſe: as for thoſe that are truly godly, and walkWhy true Chriſtians look alwayes forward, and not backward. Ph. l. 3. 13, 14. not after the fleſh, but after the Spirit, they are inclined of themſelves to forget the things that are behinde; becauſe their whole aime is ſet to preſſe forward towards the mark, for the price of the high calling of God in Chriſt Jeſus: their mark is, to have communion with God in all his wayes, and the excellency of the life of Chriſt, and the joy which is ſet before them doth fill their eye, & drowns all other thoughts, ſo that they look at all times but one onelyonly way, which is heaven-ward: not walking as men, but as citizens of heaven, and worthy of God; they minde the fruits of the ſpirit in all goodneſſe, righteouſneſſe, and truth; they prove towardsEpheſ. 5. 9, 10.Eph 5:9Eph 5:10 every one in all conditions what is acceptable unto the Lord. And this is that which Miniſters, who deſire to be healers, and to repair theſe breaches, ſhould apply themſelves to do, and put their hearers in minde of, chiefly at this time when men are ſo much ſet upon miſchief. For what profit can they bring to themſelves, to their hearers, or to the Goſpel of Chriſt, by entertaining them with the grievances of matters that are paſt and gone? there can be none other uſe of this courſe, but to boil up their ſpirits into a paroxiſme of unrulines, and of diſcontentedneſſe againſt thoſe that are in power, to make them unweildie for action, in order to preſent and future occaſions; and to give the common Enemie his hearts deſire againſt us: and how ſutable this is unto the way of the Goſpel, of righteouſneſſe, and p. 123of peace, and to the employment of the Meſſengers of Gods love; whoſe aime ſhould be to become helpers of the joy of the faithful, I ſhall leave unto their own conſcience to judge.

And when they look backward, what they aim at in ſo doing.As for mine own part, I ſhall never call to minde the ſinfull courſes of either partie to reproach them therewith, or to anger any thereby; but when I ſhall be obliged to reflect upon the ſame, I ſhall endevour two things: firſt, to repreſent the guilt under which we all lye before God, that we may for our ſelves, and one for another, be humbled under his mighty hand unto repentance? Secondly, to ſet the ſpirits that are upright in their way, a work, to attend without partialitie, through the love of God and of goodneſſe, all the deſignes of a publick nature which are neceſſarie and commendable, to heal breaches, and to keep the unity of the Spirit in the bond of peace. And becauſe it is an undoubted truth, that this ought to be the behaviour of all thoſe who fear God, when he doth viſit a people with his judgements, as is manifeſt by the counſell of Zephaniah, Chap. 2. v. 1, 2, 3. I am amazed, and much troubled at the different behaviour of ſome who pretend to zeal in this time of our viſitation, wondering that Satan ſhould be able to prevail ſo farre with them, as to take them off from thisThe obſtructers of this courſe at this time reproved. aime, and to make them inſtrumentall to pull back others, and to ſtagger any that is conſcientious, from the proſecution of theſe duties. And that which I moſt wonder at, is the deceitfulneſſe of the perſwaſion, which is uſed, to foment the diviſion of our ſpirits, even in thoſe matters, wherein we are all equally related unto God, for our ſelves and the publick, as in matters of prayer, and of thankſgiving; ſhall the diſcontents about earthly concernments reach even unto heaven? ſhall a dutie which is not onelyonly lawfull and commendable in it ſelf as to men, but neceſſarie, and commanded to be obſerved in ſuch occurrences as we are fallen into, as to God, be not onelyonly neglected, but oppoſed, and made a ſubject of contradiction; nay, and made unlawfull to be obſerved as by us; becauſe of ſome interpretations and conſtructions which we make of the actions of others to their diſadvantage? Should my p. 124ſuppoſall of the failing of another man, who yet is willing to draw nigh unto God with me, and deſirous to have my friendly concurrence and conjunction in drawing neer unto God with him, be a juſt ground for me, to refuſe to pray for publick mercies, and to be thankfull for publick bleſſings? And what although he were as unjuſt in his way, and as guiltie before God, as ſome would make him; is it therefore unwarrantable for me at his deſire (when he is actually in power over me) to worſhip God, by craving and acknowledging of ſeaſonable favours, for my ſelf and others? Pharaoh was a cruell, unnaturall Tyrant over the Iſraelites, he was a type of a naturall incorrigible man, and declared to be a reprobate, whom God would harden to his deſtruction; yet at his intreatie, Moſes refuſed not to pray to God for temporall deliverances over him, and his people. And although Pharaohs end in deſiring Moſes to pray, was known to be nothing elſe but ſelf-intereſt; yet this took not Moſes off from doing the dutie, onelyonly he had a further end then Pharaoh in it, as ſometimes alſo he declares unto him: which I obſerve to ſhew, that although men be never ſo wicked in their way, and their ends never ſo carnall, in deſiring our prayers for things in themſelves good and lawfull, that nevertheleſſe it is not unlawfull for us, to comply with them in ſuch a dutie. But to refuſe the performance of ſuch a dutie, when the publick good, and the edification of all doth require it; onelyonly to ſhew our oppoſition unto thoſe that do deſire it, becauſe of ſome other things wherein we are not ſatisfied with them, is to me a ſubject of great admiration; how it can come into the minds of any pious, conſcionable, knowing and reaſonable men for to ſay, that this condeſcenſion unto their deſire will be taken as a complyance with them, in that wherein we diſallow of them; or will tend to confirm them in that which we think to be unlawfull in them, is a great miſtake: firſt in reſpect of the natureThe Anſwer to their Plea for their practiſe. of the duties (which being abſolutely good in their own kinde, and not indifferent, cannot be ſuppoſed to tend unto evill:) ſecondly, in reſpect of the inference which is made upon the performance of theſe duties, which if it be well p. 125lookt into, will be found inconſiſtent with true Pietie, andShewing, Firſt, the unreaſonableneſſe thereof. void of Reaſon. For it is neither agreeable to godlineſſe, nor unto reaſon, that I ſhould conclude thus; becauſe it is poſſible that others may, and likely that ſome will, make another conſtruction of that which I am about to do, then I mean they ſhould; that therefore I ſhould be obliged to abſtain from a lawfull and commendable dutie: or thus, becauſe a thing in it ſelf good and laudable, may accidentally tend to confirm ſome man in an evill courſe, or in that which we think to be unlawfull in him, that therefore I ſhould be bound not to apply my ſelf unto it, although I am clear, that the thing per ſe, and in its own nature, hath no tendency unto the production of ſuch an effect. Moſes praying for Pharaoh and his people, was an accidentall cauſe of his hardning, this Moſes knew would be ſo, yet he refuſed not to do the dutie. I ſay therefore that theſe inferences conſiſt neither with the Rules of Pietie, nor of Reaſon; and therefore that the concluſion againſt the condeſcenſion whereof we ſpeak is a great miſtake: it is true, that in things of their own nature indifferent, which by circumſtances are alterable, this conſequence will hold, that if by my complyance with any in that which is free to be done, or left undone, I ſhould think they would be confirmed in that which I diſallow in them, and judge unlawfull for them to do; that then I am bound to abſtain from it, leſt I build them up in that which is evill, and be acceſſorie to their ſin; but in things which in their own nature are holy, juſt and good, it doth not follow, that becauſe others may miſconſtrue, and abuſe what I do, that therefore I ought not to do it; for elſe what ſhall become of the whole profeſſion of Chriſtianity? for what is in any part of it, or what can any man ſay or do in it, which another that is malicious may not miſconſtrue, miſapply, and abuſe? this is therefore (as to my apprehenſion) a very unconſcionable and unreaſonable pretence to cover an undutifull practiſe. But I have yet a further obſervation upon this pretence of non concurrence in duties abſolutely good and lawfull, with thoſe that are in power, which is this; that if this practiſe and pretence be p. 126lookt into, and layed open in the root whence it proceedeth, and in the end whereunto it doth tend, I ſuppoſe it will2ly, the unconſcionableneſſe thereof. be found to have much of the Serpent in it, and very unſound and unſavourie to a good conſcience: for conſider we whence this ſcruple doth riſe, and is taken up; and to what the practiſe wherunto it leads, doth tend in its own nature, and where it ends.

Firſt, the riſe of the ſcruple is this; that ſuch as refuſe to pray, and give thanks ſolemnly for bleſſings upon the Nation, at the deſire of thoſe who are in government, do it, becauſe they look upon matters paſt, as they are inclined to conſider them with diſcontent; and upon things preſent with reference thereunto; conſidering the ſame with a ſullen humour, as in the hands of thoſe that manage the ſame contrary to their ſenſe: wherein they make themſelves abſolute Judges of all the proceedings paſt, and preſent, of the power and government which is over them; and upon this judgement of the miſcarriages which they lay unto their charge, they frame a reſolution of non-complyance in all things, though in themſelves, never ſo good and profitable to the publick: which how far it is lawfull for them in the way of Chriſtianity to do, we are now about to conſider.

Secondly, the ſcruple being thus taken up, that whereunto their practiſe doth lead, is to uphold the breach, which they ſuppoſe is alreadie made of the publick peace; which is very unchriſtian: and that wherein it doth end directly, is an oppoſition to the preſent power: ſo that in effect this practiſe doth ſpeak thus much; that the Miniſters of Chriſt may lead men to maintain an oppoſition againſt thoſe that manage publick affairs in every thing; becauſe in one thing concerning the alteration of Government (about the cauſe and way thereof) they are not agreed with them. Now if we cannot ſay, that the Miniſters of the Goſpel are proper Judges of State Intereſts, nor that their miniſteriall work ought to be made oppoſite or ſubordinate thereunto, to lead Chriſtians for or againſt it; then I cannot ſee how it can ſtand with a good conſcience in them, to intend ſuch a practiſe: and as for Chriſtians to follow them in ſuch a practiſe, I underſtand p. 127not how it can be either lawfull or commendable; except they will ſhew, that an obligation is laied upon them by God, as private men, to ſay in their hearts thus: becauſe the proceedings of thoſe men that manage the publick affairs of State, do croſſe my thoughts, engagements, and deſignes concerning the outward ſettlement and government of this world; therefore I ought to be croſſe unto them in all things whatſoever; and to oppoſe them in ſpirituall, as well as in temporall matters: yea, and although theſe matters in themſelves be exceeding lawfull, good, and acceptable to God, yet in their hands I muſt oppoſe them. And although I can probably foreſee, that by this kinde of oppoſition, I ſhall hazard to embroil all, and perhaps help to bring my ſelf, and the whole State to ruine and confuſion, yet ſtill I muſt oppoſe them. Now what conſcience can be found in ſuch a reſolution, I ſhall leave to all thoſe, not onelyonly that have the Spirit of Chriſt, but that morally are rationall, to judge: and yet in effect this is the ſpeech, and plain Engliſh of this pretended ſcruple and practiſe, ſo far as I can make ſenſe of it; wherein I ſhall deſire that three things may be yet further noted.

Firſt, what the pernicious effect is, of looking back with carnall diſcontentedneſſe upon the offences which we ſuppoſe are given by others; rather then of looking forward with uprightneſſe and ſimplicitie upon the good which we ought to do our ſelves: here we may ſee, how farre this is able to pervert our way from the truth of Chriſtianity, for in true Chriſtianity we are taught; not to be overcome with evill, but to overcome evil with good. Rom. 12. ver. 21. But ſuch back-looking ſuggeſtions as theſe, lead us to the reſolutions of a quite contrary nature; which make us a verſe unto that which is good, and forwardly yeelding to that which is evil: and from what ſpirit this doth proceed it is eaſie to judge.

Secondly, herein we may ſee, how deeply and deceitfully the corruption of humane paſſions can inſinuate it ſelf under the apprehenſions of Religiouſneſſe into our conſcience, before we we are aware thereof: which doth undiſcernably p. 128fall out, when we ſuffer our humane affaires and conſiderations, to mixe themſelves with ſpirituall concernments in our thoughts, and the latter of theſe to be acted by the ſenſe which we have of the former, whereas we ought to have no thoughts of the former, but ſuch as are ſubordinate and commenſurable unto the latter.

Thirdly, we may ſee alſo herein what the danger is of letting our ſpirits looſe unto ſtrife: for if we once come to be engaged as men, with a deſigne rather to oppoſe other mens perſons hatefully; then as Chriſtians lovingly to endeavour to rectifie that which is amiſſe in them, and in their wayes: we can hardly ever ſuffer our ſelves to be diſingaged again; becauſe we know not where to ſtop our courſe of oppoſition, in reſpect of new provocations dayly offered by others. Nor are we naturally inclined to get hold of the reins of our own paſſions to recover our way to a peaceable diſpoſition towards them. I remember that I have read the Acts of one of the generall Synods of the Churches of Polenia, Synod. Cravon. Actu ſexto.wherein the ſpirit of oppoſition againſt the Anabaptiſts, and Arrians, did ſo farre tranſport thoſe otherwiſe godly men; that they did make a Decree, not to obſerve the cuſtom of fitting (which undoubtedly is moſt agreeable to the inſtitution of Chriſt) in the Lords Supper, (notwithſtanding that they acknowledge in the ſame Act, that Ceremonies ſhould be ſet free,) onelyonly becauſe thoſe their adverſaries did make uſe of that cuſtom, as if the way of Chriſts Inſtitution of that Ordinance might be laid aſide, rather then that we ſhould ſeem to agree therein with Hereticks. So that the hatred of theſe adverſaries and the deſire to be found oppoſite unto them; did blot out of their mindes, in that matter, the love of Chriſt Jeſus, and the righteous deſire to be united unto him in all his imitable wayes. I hope that the ſpirits of theſe Brethren are not yet ſo farre tranſported, but that upon the diſcoverie of this ſnare of Satan, they will quickly recover themſelves out of it: therefore to cure this diſtemper and miſtake of the way, in ſuch as are not incurable, and deſire not to erre obſtinately; I ſhall intreat them, in reference to the caſe in hand to ask of their p. 129own conſcience theſe two queſtions.

Whether at any time, and in any caſe whatſoever, it be lawfull for a Chriſtian to oppoſe that which is truly good in any, or to doe evill that good may come of it?

Secondly, whether Jeſus Chriſt, who did declare in the dayes of his fleſh, that his Kingdome was not of this world, and the Apoſtle Paul who in the courſe of his Miniſtery did profeſſe, that he became all things unto all men in that which was lawful. If theſe were now amongſt us at this time, would upon matters of earthly circumſtances, and outward changes of humane concernments in State-affaires, proceed thus in the worke of their Miniſtery, and ſuffer their conſciences about the duties thereof, to be intangled into ſuch wordly conſiderations?

The Apoſtle ſaith, I am made all things to all men, that I 1 Cor. 9. 22.1 Cor 9:22might by all meanes ſave ſome: And ſhall we ſay in our hearts the contrary thus; I ſhall be made nothing to theſe men, that by all meanes I may help to deſtroy them? God forbid. Such a perſwaſion cannot come from him who hath called us. The Apoſtle ſaith again concerning his Miniſtery, Though we walke in the fleſh, yet we doe not war after the fleſh. And ſhall we under a pretence of walking after the Spirit in our Miniſteriall employment, make the chiefe ground of our proceedings therein towards the publick, a State-jealouſie, and accordingly wage warre in ſpirituall matters after the manner of men in the fleſh? Shall we that are ſent to teach all men godly ſimplicity, meekneſſe, harmleſneſſe, and how to deny this world and the wiſdome thereof; become the chiefe leaders of the men of the world to mutuall provocations and irritations, and encourage them to manage oppoſite intereſts about Statematters, with the breach of Chriſtian unity? Is it lawfull for us to intend the diſpleaſing of one party to pleaſe another, rather then to intend the reconciling of them to each other in the love of Chriſt? May we make the vindication of wrongs ſuppoſed to be done by one party againſt another in outward matters, the proper work of our employment? It might be tollerable in Samſon (a man raiſed extraordinarily to picke quarrels with the inveterate enemies of the Church of God) being provoked by ſome of them with injuries to ſay, Now I p. 131Judg. 15. 3.Judg 15:3ſhall be more blameleſſe than the Philiſtines though I doe them a diſpleaſure: But in us to take up a reſolution to diſpleaſe any man, is wholly againſt this Rule of Chriſt, Doe good to them that hate you, pray for them that deſpitefully uſe you. And the ApoſtlesMatth. 5. 44.Matt 5:44 practice, We give no offence in any thing that the Ministery be not blamed, 2 Cor. 6. 3. As for Samſon, he doth not exempt himſelfe from blame; all tbat he pretends for his juſtification, was, that his enemies deſerved more blame than he: for he ſought as an enemy, ſome advantage againſt them to quarrell; and ſeeing they had done him wrong firſt, he was reſolved neither to beare it, nor to be behinde-hand with them in matters of diſpleaſure. But that the ordinary meſſengers of Gods love towards all men, and the Diſciples of the Croſſe of Chriſt, ſhould upon any provocation whatſoever, be moved to take up ſuch a reſolution, is as farre below the dictates of a good conſcience in following Chriſts example, as Samſons calling to be a Judge of Iſrael, was of a different nature from the courſe wherein God hath ſet us, which is to be dead with Chriſt unto the world, to crucifie the fleſh with the affectios & luſts, & to give up to him that judgeth righteouſly, the righting of all wrongs that are done unto us. I ſhal conclude therefore that the bottome of the demurrer his ſcruple is beaten out (as to ſpirituall actings in Chriſtian duties under the preſent Government) if it be found manifeſtly Gods wil that to heal breaches of love amongſt brethren, and to prevent the increaſe of publick calamities and confuſions in a Common-wealth, Chriſtians ought to look forward how in their callings they ſhould by themſelves readily performe good duties towards all; and not to look backward to demur upon their duties, or to intend evill to any, by reaſon of other mens offences, or their own privat diſaffections in them.

Hitherto we have lookt upon the firſt Rule of this Directory, ſhewing the main preparative duty which will fit us to ſeek a Remedy for publick evils, and without which it can not, (though found out) be applyed thereunto to work a cure; we have alſo endeavoured to apply this Rule unto one of the greateſt of our preſent diſtempers: we may now come to the particulars offered in the Apoſtles words; which if men, that p. 130call themſelves Profeſſors of the name of Chriſt, could be perſwaded in godly ſimplicity without reſpect unto by-matters, through love to that which is good in Chriſtianity for it ſelfe; we might hope that the cure of our diſeaſes would ſoone be accompliſhed by Gods aſſiſtance.

The particular Duties are conſidered firſt in their order as they are to be uſed towards the Cure. Secondly, in their diſtinct branches, where is foreign. Looſned knees, as in a Palſie.

Let us therefore, if we are reſolved to look forward, and not backward any more, proceed towards a full cure of our evils, after this method which the Holy Ghoſt hath pointed out.

Firſt, let us ſet upon the duties which are Poſitive, and then upon the Negative; that is, let us begin our work with the performance of that which is actually good in our own way of walking, before we reflect upon the evils which may befall unto us from others to prevent the ſame. This Rule lies in order of the things which are here preſcribed; and it is very obſervable, in the method of our cure; becauſe we are naturally inclined to a contrary and prepoſterous courſe, which makes us miſcarry in moſt of our undertakings; for our natural policy doth lead us, rather to look upon others, then upon our ſelves, and to obſerve rather that which is evil in them to their diſcredit; than that which is good to their encouragement and credit, and to be more apprehenſive of danger from without and conſtrain to prevent the ſame; than ſolicitors of ſafety from within, and careful to ſettle the ſame; all which is contrary to the Rules of true wiſdom and prudency, and doth oblige mens thoughts to dwell without themſelves upon the objects of evils and diſcontentments, whereby they are engaged into crooked courſes, rather to attend the work of deſtruction than of edification; but true ſpiritual policy doth ſet our thoughts in another frame, and our courſe in another method.

Firſt, it ſets before us the reality of that which is good and lovely, as the end of our undertaking; then it preſents unto us the effectual meanes of attaining, and way of proſecuting the ſame.

Firſt, by and for our ſelves.

Secondly, by and towards others alſo.

p. 132And laſtly, it reflects upon the evils and impediments which may be incident to the proſecution of the whole deſigne, to prevent and remove the ſame; and according to this method, the ſpirit of God hath ordered the particular duties recommended unto us in this place, for the poſitive duties, directing us to intend that which in it ſelf is good, are injoyned in the firſt place in v. 12. 13, 14. and afterward the negative duties, ſhewing the evils that are to be prevented, are recommended in the ſecond place, in v. 15. 16. and of the good things to be intended; that which concernes the ordering of our ſelves to our own works, is put before that which concernes our relation towards others; for that muſt needes be a ground unto this, and ſo likewiſe of the evils to be prevented, that which is the moſt dangerous, as being a cauſe and ground upon which other evils will follow, is to be prevented or remedied before tbe other be medled withall: namely, that which occaſions our falling away from grace, ought firſt to be lookt into and remedied, before we take in hand to digg up the roots of bitterneſs, and to repreſſe the defilements and the profanation of the profeſſion.

Thus we ſee the way of the Cure, which Miniſters ſhould follow in their own Calling, and which they ſhould by Doctrine and perſwaſion, lead others unto, according to their ſeveral places: theſe then are the particular duties which make up the Remedy of our complicated diſeaſe; and this is the Order to be obſerved in making uſe of the ſame: for in this method the Text doth recommend them to us.

The particular duty then to be intended.

Firſt, for the ordering of our ſelves towards our own employments, is v. 12. Lift up the hands which hang down, and the knees that are looſened, and for the ordering of the works of our imployment towards our own undertaking, as v. 13. And make ſtraight pathes for your feet.

Then having rightly ordered our ſelves and our affairs within our own Sphere, our next care is, to order our relations towards others; where our firſt dutie is to reflect upon the p. 133weakneſſe and infirmities which are between them and us, that they may be healed, and not made worſe. And this is recommended to us in the latter part of verſe 3. Leſt that which is lame be turned out of the way; but let it rather be healed. The ſecond duty is to reflect upon the perfections which are to be upheld amongſt us, both in reference to one another, and all of us in reference to God. In reference to one another, we are commanded to maintain peace: And in reference to God, we are commanded to maintain holineſſe, in verſe 3. Follow peace with all men, and holineſſe, without which no man ſhall ſee the Lord. Where, before we come to the negative duties, we may obſerve briefly, that the righteous ordering of our owne wayes, is that which doth inable us through love to heale and rectifie the wayes of others; and that thereupon the endeavours to maintain peace and holineſſe with all men, will prove ſucceſsfull, but not otherwiſe. For as there can be no healing of infirmities wrought by us towards others, except our owne wayes being rightly ordered, we be carried forth in love towards them; ſo there can be no maintaining of peace and holineſſe with any, except the healing of mutuall infirmities be firſt lovingly and righteouſly intended. So that we ſee in what order the complicated endeavours of Righteouſneſſe, of Love, of Peace, and of Holineſſe, are to be applied, as a remedy unto publick diſeaſes and afflictions when Gods chaſtiſement is upon us.

When we have ſet the poſitive remedies a-work, we ought then alſo to be cautious leſt the effect of all our endeavours be made void by reaſon of dangerous evils which may be incident to our ſtate, if we take not heed thereunto. The moſt dangerous of all evils is to faile of the grace of God, either by falling from the Truth, or by loſing the ſenſe thereof: for if this be loſt, or that be caſt off, nothing that is good can be found in us, or remain with us. Therefore this is the firſt evill which is to be prevented, which we are directed to v. 15. Looking diligently leſt any man faile of the grace of God. Then the ſecond is a conſequence of this defection, and therefore to be lookt unto in the ſecond place, that it may be obſerved and prevented: p. 134namely, the fructifying of our naturall corruption within our ſelves, or others; and the uncleanneſſe which doth ſpread it ſelfe abroad from thence; whereof we are warned in the latter part of verſe 15. Leſt any root of bitterneſſe ſpringing up, trouble you, and thereby many be defiled. As the former evill ſeparates us from the life of God, and the enjoyment of the meanes of ſalvation: ſo this doth bring us under the power of Satan, and the guilt of condemnation. That doth relate principally to the truth of faith; this to the power of godlineſſe, leſt both firſt that, and then this, be loſt amongſt us: whereupon the third evill which may in the laſt place follow, is alſo to be prevented, which is, an open denying of the publick profeſſion of Religion, through love to the World: of which we are taught to beware, v. 16. Leſt there be any fornicator, or prophane perſon, as Eſau, who for a morſell of meat ſold his Birthright.

Thus we have a briefe, yet a very ſubſtantiall and full directory, (both in reſpect of matter and order) for the regulating of all Chriſtian, but chiefly Miniſteriall proceedings in the cure of theſe our evils. If now I ſhould give way to my affection, to enter upon the diſtinct conſideration of every one of the ingredients of this compound ſpirituall Antidote, to ſhew what influence it hath to cure our diſtempers, and how ſuitable it is to our preſent occaſions, I might be very large, and eaſily engaged to ſhew, that in the parts thereof (if taken ſeverally) we have as it were a diſpenſatory of Receipts fit for all the Symptomes of our diſeaſes; and that in the whole (if taken in the compoſition) we have a moſt provident courſe of Phyſick, or medicinall method preſcribed for the regular proſecuting of the cure: but I ſhall contract my thoughts, and obſerve onelyonly that which is mainly conſiderable, and may be obvious to every ones capacity.

The duty of ſpirituall reſolution.

Firſt then in the duty whereby we are directed to order our ſelves towards the workes of our employment, which is, To lift up the hands which hang down, and the feeble knees, I obſerve this, That the indiſpoſition which moſt remarkably ſeaſeth upon all mens ſpirits when they are brought under the rod of affliction, is a faint-heartedneſſe, which by reaſon p. 135of the aſtoniſhment of our thoughts, and the dulneſſe and flatneſſe of our courage doth deprive us of reſolution what to doe for our ſelves; by which meanes our hands (the inſtruments of action) hang down in a lazy poſture; and our knees (the ſupporters of the whole body for motion) are looſned, as it were out of joynt, and without ſtrength. The hands and knees in the ſpirituall man, are the moving and acting faculties of the ſoule, which are the imaginative apprehending objects, and the will and affections moving thereon: theſe faculties hang down, and are looſned from action, when we are out of heart with buſineſſes, and diſcouraged to undertake the works of our employment. This indiſpoſition is very frequent in theſe our times, upon all the unexpected changes and turnings of affaires, wherein of a ſudden men know not where to find themſelves, as being at a loſſe; and the worſt is, that they who ſhould by inſtructing many, ſtrengthen the weak hands, and Job. 4. 3, 4.Job 4:3Job 4:4whoſe words ſhould uphold him that is falling; doe adde unto the diſcouragements by their complaints and ſcruples. But againſt this faint-heartedneſſe, and the grievous thoughts which ſome ſuggeſt unto drooping ſpirits, the Apoſtolicall exhortation is in this place a Cordiall, preſcribing unto them a draught of reſolution from above, which will inable them, if they receive it, to lift up their heads, their hands, and their knees, to the duties of their calling, upon the conſideration of the comfortable effects of their chaſtiſements, which is the peaceable fruit of righteonſneſſe, which it will yeeld unto them that are exerciſed thereby: Wherefore (ſaith he) lift up your hands, &c. and be of good cheere and reſolute, becauſe the end of your triall is for peace and righteouſneſſe, onelyonly be not wanting to your ſelves, fall to the workes of your employment, and raiſe your affections to be active therein: for in ſo doing your duty there is hope; your confidence and courage in well-doing, is not to be caſt away, becauſe it hath a great recompence of reward, Heb. 10. 35. In the worſt times of Iſrael, when their Leaders cauſed them to erre, and deſtroyed the way of their paths, even then the Prophet was commanded to ſay unto the Righteous, that it ſhould be well with him, becauſe he ſhould eat the fruit of his doing. The worſer the times are, the work of courage in our p. 136Calling is the more commendable, and the fruit thereof the more uſefull, pretious and glorious. There be ſome that make it their work to make the times worſe then indeed they are, by prepoſſeſſing the ſpirits of the multitude againſt the conſtitution of the State, and the wayes of their Rulers: Theſe men by their ſuggeſtions, diſcourage the plain-hearted from the reſolutions of walking chearfully in their wayes, as bcometh Chriſtians, and ſet them out of their Sphere, upon diſcontent and fearfulneſſe. Let ſuch then, who make themſelves inſtrumentall to ſtagger the hearts, and weaken the hands of their Brethren, by diſquieting their affections upon doubtfull conſiderations of things which are extrinſecall to the ſtations of private men, and whereof they are no competent Judges; look well to it, that the evill which they occaſion to procure unto the times, overtake them not: For in the ſame place where the Prophet Iſaiah in evill times is commanded to comfort the righteous with promiſe, he denounceth a heavy threatning to the wicked, which is due to the practiſe of theſe men. Wo (ſaith he) unto the wicked, it ſhall be Iſai. 3. 11.Isa 3:11ill with him; for the reward of his hands ſhall be given him. Such therfore as refuſe to lift up their hands without wrath and doubting to God in prayer, for the obtaining of publick mercies; or in praiſes for the acknowledging of bleſſings received: ſuch as by with-drawing ſullenly their affections and concurrence from lawfull endeavours, diſcourage the hearts and hands of others from the common duties of love and peaceableneſſe, and of righteouſneſſe: and ſuch as thereby ſeek to diſtract and perplex the government, and obſtruct the publick ſettlement of the Common-wealth in quietneſs, if they repent not, will at laſt aſſuredly receive that reward of their hands which will be a wo unto them, and no matter of rejoycing. This then will be our wiſdome to behave our ſelves in theſe times as it becometh Chriſtians: I ſay Chriſtians, who are not to be ſhaken with the ſtormy changes of this world, which paſſeth away; but ſtand ſtedfaſt, unmoveable, alwayes abounding in the work of the Lord, foraſmuch as we know that our labours of love, of peace, and of righteouſneſs, are not in vain 1 Cor. 15. 58.1 Cor 15:58in the Lord. We ought then to ſhake off the ſpirit of drowſineſs, p. 137and like unto Wraſtlers who ſet themſelves in a poſture of ſtriving for Maſteries, to ſtirre up ſtrength to raiſe our hands, to confirm our knees, and be in a readineſs for the actions of our employment; and all this ſhould be intended ſo much the rather becauſe the dayes are evill,

The duty of ordering our converſation aright.

This reſolution thus taken, will fit our mind for our undertakings; and then the duty next to be laid to heart, will fit the workes which we are to take in hand for our places and abilities, whereof the Rule is this, That we ſhould make ſtraight paths for our feet.

The feet of the ſoule are all the moving faculties thereof, which carry it from one object to another, as the feet of the body carry it from one place to another. The paths of theſe feet are both the objects wherewith our ſoule is converſant, and the ſteps of our proceeding in moving about the ſame. The objects are all the affaires of a Religious, Naturall and Civill property, according to the ſeverall relations in private & publick wherein we are ſet. The ſteps are the thoughts, the affections, and the outward actions by which we are carried from one object to another. The ſtraightneſſe of theſe paths, is, the enemies both of the way wherin we walke, and of our motion therein: the enemies of the way is the lawfulneſs of the things themſelves, when the objects of our employment are none other but ſuch as they ought to be in our proper ſtations, when they are made free from crooked turnings and windings, and laid in a direct line before us from their beginnings to their endings; and when the rugged and unequall paths thereof are made ſmooth and plain, that is, the knotty circumſtances of affaires taken off by equity. The enemies of our motion in this way, is the lawfulneſs of our proceeding and carriage, in following a direct courſe, neither turning to the right nor left hand till our journies end, nor moving unequally, one time too high, another time too low, as thoſe that halt.

And to make theſe pathes ſtraight, our care muſt be of two things; firſt to reflect upon the end of our work, and then upon the meanes by which it is attainable; for there be two parts of folly in our nature, which pervert all our wayes: the p. 138one is Childiſhnes, when we conſider not to what purpoſe we are buſie; the other is improdence, when we conſider not our work is to be carried on. To avoid the firſt of theſe, we muſt not ſuffer the faculties of our ſoule to walk at random about their objects; but ſhould determine the purpoſe of their motions by a known and undoubted Rule towards that which is manifeſtly good, and to avoid the ſecond branch of folly, we muſt ſet our faculties and their motions a work, in an orderly way without confuſion, and diſproportion, according to their places and properties in nature.

Thus then, he that will fit his work in Righteouſneſs to his proper place and abilities, that it may not miſcarry, muſt forecaſt and conſider his whole way with every thing belonging unto it, and his own walking therein; this forecaſt muſt contain two parts: the one poſitive, the other negative.

The poſitive forecaſt is that which hitherto we have mentioned concerning the end of our undertakings, and the ordering of all the meanes and motions tending thereunto, by a ſure and known Rule, without which we have no light in us, and can do nothing but play the foole in every thing.

Therefore ſuch as walk not by a known Rule, and love not to come to the light thereof, to approve unto all men, but chiefly to thoſe with whom they have to do their aimes, and the meanes and wayes of their proceeding to gaine the ſame; but cover their Councel deepe, and hide theſe things from thoſe that are concerned therein; make no ſtrait pathes for their feet, and do not the truth, and by this they are known that their works are not done in God; whereas others who forecaſt without prejudice and partiality their affaires, to proceed no further therein, then they have a rule to warrant them, love to diſcover themſelves, as in the preſence of God before every one.

The Negative forecaſt is that which doth conſider the impediments, incident to the work of our employment, how they may be removed; for ſeeing the whole world doth lie in wickednes, and we cannot avoid meeting with the croſſe effects of wickednes either in the crookednes of our own nature, or in others, we cannot be ſaid to have made ſtraight p. 139pathes for our feet, except ſome preparations be made to remove and obviat the ſame.

The impediments then which ſhould be foreſeen, lie either in the objects of our work, or in the working faculties: the objects are either things or perſons. The impediments to be foreſeen in things, are the evil qualities thereof, which by reaſon of the curſe and bondage of corruption cleave to the whole Creation: therefore to make our pathes ſtraight in reſpect of things, we ought to diſcerne their defects, as well as their uſeful properties; we ought to preſuppoſe and ſuſpect more defects in them than we are able to diſcerne, and we ought not to venture upon their abilities further, than the ordinary uſefulnes of their natural activity, is plainly diſcovered unto us.

The impediments to be foreſeen, in perſons, (for no man can do any thing in this world without ſome relation towards other men) ought to be conſidered as well with reference to thoſe who are directly or collaterally concerned in the buſineſs we take in hand; as with reference to thoſe who are not concerned therein, but yet are likely to take notice thereof: as for thoſe with whom we have to do; our conſiderations ſhould run chiefly upon the impediments which may fall in about the circumſtances of our ſtation and relation towards them, and about the apprehenſions and thoughts which they may have of our perſons and proceedings: in all which we ſhould reflect upon the occaſion of offence, which may be incident, either as given by us for want of circumſpection, or as taken by them, for want of ſufficient information: Therefore to make our paths ſtraight in reſpect of perſons, the way is to deale ſo in love, in ſimplicity, and in warines of prudency with them, as to prevent miſtakes, and not to venture upon any enterprize towards any, before ſtumbling blocks be removed towards all, according to the Apoſtles rule, give none offence, neither to the Jewes, nor to the Gentiles, nor to the Church of God. 1 Cor. 10. 32.

Laſtly, the impediments to be foreſeen in our own working faculties, are the ſinful inclinations of our wills, the diſorderlineſs of our underſtandings, beſides the darkneſs thereof, and p. 140the unrulines of our luſts and paſſions; together, with the weaknes of our beſt abilities, as they are in our own hand diſproportionate to every thing we apply them unto.

Therefore to make our pathes ſtraight, in reſpect of our own working faculties; we ought not only, to look often conſcionably upon our infirmities, to keep a ſtrict guard over them, and by the ſpirit of Prayer and Faith, to ſeeke help and ſupply of grace in time of need againſt them; but we ſhould before all our undertakings, bind over our ſoules to the obſervation of theſe three Rules.

1. Never to attempt any thing without the Warrant of a clear call from God.

2. Never to ſet upon any work, though our call be never ſo clear unto it, without a due examination and preparation of our heart about the aime which we ſhould have in it.

3. Although our aime be never ſo good and commendable, yet not to proceed any further, than with modeſty, we can meaſure out the undertaking as proportionable unto our place and abilities, that we may keep within compaſſe, and not ſuffer our attempts to go beyond our line.

Theſe are ſummarily the heads of matters contained in the ſecond duty, which being neglected, make men guilty of manifold privat and publick miſcarriages & offences. And would to God the Brethren who have taught others to demurre and make a ſcruple of Conſcience, about concurring with the preſent power in lawful things, tending to the publick good; had ſeriouſly before they took that work in hand, reflected upon theſe rules, to make ſtraight pathes unto their feet thereby; for that hitherto they have not done this, there is juſt cauſe to complain; but if they yet would begin, before it be too late, to reflect thus upon their wayes, and follow this Councel; perhaps our breach might be healed: it is evident, that we are out of the way of peace, and that we cannot come into it again, except we apply our ſelves to the way of Righteouſneſs. I ſuppoſe it is undeniable: if we ſeek this way by theſe Rules, undoubtedly we ſhall find it; the Lord grant us eyes, both to ſee it, and alſo to obſerve our own ſtrayings from it, and as we have diſcovered the way, ſo it would be no difficult matter, p. 141(if it could edifie) to ſet the ſtrayings of our Brethren in order before their eyes, and by the topies of this directory, as by a line and plummet to ſhew them the unevenneſs of their pathes in this matter; but I ſhall ſpare my ſelf this labour, wiſhing rather that they may do it themſelves; for Chriſt doth 1 Cor. 13. 6.1 Cor 13:6not rejoyce in iniquity but in the truth, & my deſire is, in covering their weakneſs, to heale that which is lame, that it may not any more be turned out of the way. For this is the third Apoſtolical Rule, by which the cures of theſe and other miſcarriages, in privat and publick, are to be endeavoured. Let us then underſtand the Apoſtles meaning in it.

The duty of healing mutuall infirmities.

By lameneſs I underſtand here all manner of infirmities, which take not away the motions of the faculties; but onelyonly make them in their proceedings irregular; for properly to be lame, is to have a weakneſs in the moving faculty, cauſing an unequal motion, which is unſeemly and diſproportionat to other mens faculties and motions, in reſpect of ſtrength and ſwiftnes; whence alſo this inconvenience doth follow the lameneſs of a Member, that it may ſoone be turned out of the way, either by its own unequal mocions, if the way wherein it walketh be rugged and narrow: or by the uncharitableneſs of others, who being ſtronger, may juſtle it out of the way, although it be neither rugged nor narrow. Now that there are amongſt us many lameneſſes, and that the lame are turned out of the way, as well by their own weak, innocent, and irregular motions, as by the evil will of others, who juſtle with them, cannot be denied. Therefore this duty of healing, and of keeping the lame in the way which is the effect of love and righteouſneſs, muſt be applyed unto this ſymptome of our diſeaſe. Here the work of love (as every where elſe) muſt have the firſt place, and the influence which it hath towards the weak, is by way of compaſſion, whereof the effect is a deſire and endeavour to eaſe them of the evil wherewith they are afflicted: the work of Righteouſneſs hath the ſecond place, whereof the influence is by way of innocency, and the effect is to be no way acceſſory to the Cauſes of begetting or continuing any lameneſs among us, or of diſturbing any good deſigne by turning the lame out of the way; and thus by this p. 142third Rule, when we have made our own work ſtraight for our ſelves, our ſteps towards others are to be regulated, that we may alſo walk ſtraightly therein towards all men, being uſefull towards them and harmleſſe; where the uſefullneſſe of our waſhing is to be made ſtraight, by the Law of Love which doth cover and heale that which is amiſſe, and the harmleſnes thereof is to be made ſtraight by the Law of indempnity, that if we cannot make their condition better, to be ſure not to wrong them by making it worſe.

If the Brethren, who in oppoſition to the preſent power, refuſe to act with others in good and lawfull things, that which in it ſelf is acceptable to God and approved of men: had conſidered our preſent publick ſtate with compaſſion; and had laid to heart this rule, to walk dutifully thereby as Chriſtians ought, they could not have engaged themſelves in a courſe ſo contrary to that Charity which cals upon conſcionable men to the healing of publick calamities; and to that righteouſneſſe; which ſhould keep Chriſtians from turning weak conſciences out of the way. For if they whom God hath ſet in the place of ſubjection throughout this Nation, ſhould be provoked to a willfull halting, and to go forward (as many do) but lamely in their ſubmiſſion to the power that is over them, till they turn themſelves quite out of the way of all orderlineſſe, by a refractory ſcrupuloſity, and then be juſtly turned out of the way of Peace and ſafety: either by the totall diſſolution of Government, or by the breaking in of power upon them for their unjuſt behaviour, to whom ſhould all ſuch evills be imputed? Muſt they not fall to the account of thoſe that do provoke them to the cauſes thereof, and have no thought of mutuall compaſſion and tenderneſſe to heale one anothers infirmities? Muſt they not be laid to the charge of thoſe, who rather than not to oppoſe the powers that are over them, will renounce the practiſe of the beſt and moſt ſolemn duties of Chriſtianity, onelyonly to ſhew their diſaffecrion unto them? Surely it cannot be expected, that the obſtinate oppoſition to all orderly courſes (whereupon all common ſafety is grounded) can be of long continuance without ſome great Judgement; nor that the Supreme powers of any State in the world, will ſuffer themſelves p. 143alwaies to be openly deſpiſed, (though they may bear it for a while) and oppoſed in things undeniable, juſt and equitable, by thoſe that are wholly under their power. We may ſee therefore that in end this can produce nothing but the fruits of bitterneſſe and grief: and where no healing of grievances is at all aimed at; but a direct turning of the lame in all things, out of the way; there all manner of confuſion, with irreconciliable war, and hatred muſt needs break forth in the minds of a people.

The Duty of Peaceableneſſe with all men.

Therefore to take away theſe evils, which unavoidably will follow the neglect of this third Duty, the Apoſtle doth adde further two duties, which are joint in the Cure; but in the application diſtinctly make up, the fourth and fifth part of the Remedy of theſe publick evils. The fourth Duty is, to follow Peace with all men. And the fifth is, to follow (in like manner with all men) Holineſſe without which no man ſhall ſee the Lord. Let us briefly ſee what theſe things mean.

To follow Peace, is to mind, intend, and do all things: which may procure and keep between our ſelves and others: mutuall quietneſſe from hurtfull thoughts and attempts, that the Chriſtian good will of being helpefull to each other againſt commonRom. 12. 18.Rom 12:18 miſeries, may not be utterly loſt and obſtructed amongſt us. Now this is an endeavour which Chriſtians are bound unalterably to maintain towards all men, if it be poſſible ſo farre as in them lieth; even as Chriſt Jeſus the Prince of Peace did maintaine it towards ſinners, in the midſt of their greateſt oppoſitionMatth. 12. 19. 20.Matt 12:19Matt 12:20 and contradiction againſt himſelf: For in that it is ſaid of him, that he did not ſtrive, nor cry, nor cauſed any man to heare his voice in the ſtreets: his quietneſſe is commended; and when it is ſaid, that the bruiſed reed he did not breake, nor did he quench the ſmoaking flax, his harmleſneſſe is ſet forth; and when it is added, that by this meanes, He ſhould bring forth judgement unto victory, and that the Gentiles ſhould truſt in his Name. His helpfulneſſe unto all mankind againſt their common miſeries is declared, as the true end, and proper effect of that peaceable behaviour. This then is the example by which all men, but eſpecially the Miniſters of the Goſpel ſhould walk before others towards every one. And if the thoughts of Peace ſhould p. 144be thus extended unto all, and chiefly by Miniſters; How will it be warrantable for any, or in any reſpect for theſe to exclude the powers under which we are ſet from the ſame? and that by an aime to ſtrive againſt them in all things; though they be things in themſelves and for the publick never ſo good and uſefull? Chriſtianity doth ſet a rule to the ſpirits of men: Now if the frame of mens ſpirits be wholly bent to ſtrive againſt, and oppoſe ſome nen in particular continually; How will they clear themſelves before God; whoſe command is, that they ſhould follow Peace with all men ingenerall; and that if it be poſſible, & as much as in them lieth, that is, at all times, and upon occaſions whenſoever they have to do with them?

And becauſe whereſoever the thoughts of Peace and goodJames 3. 19.Jas 3:19 will prevaile not, but envying and ſtrife rather take place; there is alwaies confuſion, and every evill work, which defile the hearts and hands of men before God.

The Duty of following Holines with all men.

Therefore unto the endeavours of Peace in reſpect of men, the Apoſtle doth adde the care of Holineſſe in reſpect of God: for this Duty muſt be madeMark 9. 50.Mark 9:50 the ground of that: elſe it will never be intended to any good purpoſe and effectuall. Chriſt ſaith, Have Salt in your ſelves, and have Peace one with another. Salt is the grace of the Spirit, reſiſting the corruption of the fleſh; whereby we are defiled in our ſelves, and pollute one another, through the paſſions of our luſt; But if the inherent defilements be firſt clenſed by the Spirit of Holineſſe, then the luſts which in our members beget War with others will certainly ceaſe: becauſe the Apoſtle ſaith thus, We were ſometimes fooliſh, diſobedient, living in malice, and envy, hatefull aud hating one another: but after that the kindnes of God appeared, he ſaved us by the waſhing of Regeneration, and renewing of the HolyGhoſt. Tit. 3. 5. and elſewhere thus: Theeves, Covetous, Revilers, Extortioners, ſuch were ſome of you, but ye are waſhed, but ye are ſanctified by the Spirit of our God. 1 Cor. 6. 10. 12. It is then the Spirit of ſanctification which cleanſeth this corruption at the root; whence it appears, that the Reaſon why men do not ſeek Peace, and follow after it with all men, is, becauſe they want Holineſſe, and ſeek not after it; that is, they ſet not their hearts aright, to take hold of Grace, whereby they may ſerve God acceptably with Heb. 2. 28.Heb 2:28reverence and godly fear; For if this Grace as it is offered were p. 145apprehended, and in the holineſſe of the Spirit of our God his ſervice were above all things heartily ſet upon, and followed; it is evident that the ſpirit of ſtrife would be quenched, and the unrighteous motions thereof ceaſe: becauſe the promiſe is made to ſuch as are under grace, that ſin ſhall not have dominion over them. Rom. 6. 14. Now thoſe are under grace who by faith in the promiſe of grace walk with God under his ordinances; over ſuch, ſin ſhall not have dominion; neither continually, nor againſt their will; becauſe it is ſaid, that when we are made free from ſin (which is done, whenſoever we take hold of Chriſt by faith in his blood) we become ſervants Rom. 6. 22.Rom 6:22unto God, and have our fruit unto holineſſe. And whereever this fruit doth grow up effectually, there the fruit of malice and hatred will never break forth unto wickedneſſe. For the naturall property of Holineſſe, as it is originally in God, and from him derived unto us, doth put an extreme diſtance between the deſires of Saints, and thoſe inclinations which beget ſtrife in other men. For in God originall Holineſſe is a property of his eternall being, by which we conceive him to be moſt gloriouſly pure in himſelf, and exalted above all creatures and imaginable qualities, infinitely and unconceiveably beautifull in all perfections; ſo that in him, and in all his wayes, there is, hath been, and ſhall be nothing but pure and perfect goodneſſe for ever and ever, without any ſhadow of turning: This property of the Divine Nature we are made partaker of by Chriſt, for of his fulneſſe we receive all, and grace for grace; and in him the1 Pet. 1. 15, 161 Pet 1:151 Pet 1:16 Father doth call upon us to be holy, as he is holy. Holineſſe then in us is the conformity of our ſpirit and ſtate unto God in this property of his nature; whereby we become pure and undefiled, ſet a part unto him from all uncleanneſſe; and exalted above the cauſes of diſorder and luſtfulneſſe in the creatures, that we may have communion with him: for without this conformity unto him in his nature, there can be no fellowſhip between him and us; for what communion hath purity with uncleanneſſe, or light with darkneſſe? for which cauſe alſo the Apoſtle addes this doctrinall clauſe to his exhortation, that without holineſſe no man ſhall ſee God: p. 146both to ſtir us up the more to follow after it, as that which is ſo abſolutely neceſſarie for our ſalvation; that the want thereof doth inevitably threaten a ſeparation between God and us for ever. And alſo to intimate an implyed promiſe, that if we follow holineſſe with all men, we ſhall be made fit to ſee God, as well in his works here in time towards all men, as in himſelf face to face hereafter for ever.

It is evident then by this, that the following of Holines with all men, doth make us peaceable towards all men: becauſe it takes us off from the occaſions of carnall ſtrife, and unites us unto God in the puritie of the Divine nature: but where the heart is not cleanſed, and made above all things carefull in ſerving God acceptably, to walk in the ſphere of a pure life, above the defilements of creature concernments, there it cannot attain to a peaceable diſpoſition, neither within it ſelf, nor towards others. And without ſcruple we may conclude thus, that whereſoever men are not raiſed unto that univerſall peaceableneſſe of ſpirit which is here required, there they come alſo far ſhort of the duty of Holineſſe which is here recommended unto them. Let therefore no men deceive themſelves, and lye againſt the Truth: whoſoever do take up a reſolution rather to ſtrive and conteſt with ſome men about the affairs of this world for their own ſake, then to follow Peace and Holineſſe with all men for Gods ſake; are not in a caſe to ſee God, or to ſerve him acceptably in all things, becauſe the paſſion of luſt for themſelves, which is the cauſe of all ſtrife between them and others, is inconſiſtent with that reverence and fear, which is requiſite to ſerve him acceptably.

The Negative Duties. How to prevent failing of the grace of God, and the ſpringing up of the roots of bitterneſſe.

Thus we ſee, what the Poſitive Rules whereby our diſorders and diſtempers may be cured are, and how they depend one upon another. Concerning the Negative Duties which follow, I ſhall be very brief, for if theſe former be carefully obſerved, there will be no difficulty in the practiſe of the latter, but with eaſe and ſafetie they will fall in of themſelves. For he that followeth holineſſe with all men, muſt needs follow it by the Truth, which is the ground of that performance. Now the Truth which doth beget Holineſſe p. 147in all thoſe that are ſanctified, is, the Grace of God which hath appeared, and bringeth ſalvation unto all men; teaching us to deny ungodlineſſe, and worldly luſts; and to live ſoberly, righteouſly, and godly in tgis preſent world: looking for the bleſſed hope; and the glorious appearing of the great God, and our Saviour Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all iniquity; and purifie unto himſelf a peculiar people zealous of good works.

The truth of this Doctrine is the Grace which bringeth ſalvation unto all men; and this it doth by teaching them the way to true holineſſe in and by Chriſt Jeſus: he then that doth follow this, (namely, Holineſſe) with all men, muſt needs look after that (namely, Truth) in every one, leſt any fail of it: for if the knowledge of this ſaving Truth ſhould fail, and be caſt off by any, as then he will be taken off from the way of Holineſſe; ſo he will be ſet to follow the imaginations of his own heart, which can ſend forth nothing but ſeeds of corruption, which will beget roots of bitterneſſe, whereby many will be defiled. The way therefore to prevent the growing up of theſe roots, is to keep the heart poſſeſt with theſe principles of ſaving knowledge, which are the fundamentals of all Goſpel, faith, and hope for Grace: and to do this there is none other direct means, but to hold forth the teſtimony of Jeſus, ſo as to commend the truth thereof to the conſcience of all men in the ſight of God, which is done by manifeſting the light of life which is in Chriſt with ſound ſpeech that cannot be condemned; that he who is of the contrary party, may be aſhamed, having no evill thing to ſay of us, or of our teſtimony. Whence I ſhall infer this, that the way to maintain Religion by the ſhaken reed of meer humane authority, and to beat down the errors of the minde with the club-law of corporall puniſhments (which ſome have endeavoured to do) is no part of Gods counſell: for that which hath upheld, and will uphold the Truth of Religion without, yea and againſt, all the might of the world, is nothing elſe but the evidence, and the demonſtration of the ſpirit and power, and that which hath beaten down, and will beat down hereſies and errors, is nothing elſe but the armour of Righteouſneſſe on the right hand and on the p. 248left, by which all the imaginations of men, and ſtrong holds of Satan in them are caſt down; and every thought is brought into captivity to the obedience of Chriſt. The method then both to prevent, and to correct errors is this, that we ſhould take care, that the faithful word which hath been taught, and as it hath been taught by the Apoſtles and Prophets be held faſt, and held forth, that by the ſound doctrine thereof, we may be inabled both to exhort thoſe that ſtand in the Truth, that they take heed leſt they fall from it; and to convince the gainſayers, whoſe mouthes muſt be ſtopped by religious dealing, and rationall conferences with them. If then we ſhould apply our ſelves to dig up the roots of bitterneſſe which are ſprung up amongſt us, (for to prevent the riſing of them is too late) we ſee, that the way to be taken is this; that on the one hand Catechetecall Truths ſhould be fundamentally taught, and according to the form of ſound words enlarged upon, and opened: and on the other hand, orderly conferences ſhould be ſet afoot, and regulated by Authority, that vain-talkers and deceivers may not be left without conviction: and this the Miniſters of the Goſpel ſhould intend before all others, as the proper work of their peculiar calling.

How to repreſſe and correct profaneneſſe.

Thus then by this way of looking out, we may both prevent, and correct, the falling of many from the grace of God; and the growing up of the roots of bitterneſſe which have defiled many: but as concerning the profane, who, like Eſau in their uncleannes, are come to that height of impiety, that they renounce openly the profeſſion of Chriſtianity, for a morſell of ſenſuall pleaſure in this preſent world; there can be no dealing with them, as I conceive, but two wayes, if God peradventure will give ſome of them repentance unto life. The one is to deal rationally, the other to deal authoritatively with them. In dealing with them rationally, the principles of Humanity and Morality muſt be brought home unto their conſcience, to diſcover unto them, what the indignitie and vileneſſe is of theſe defilements, wherein they wallow themſelves like unto beaſts; what the unprofitableneſſe is of all their preſent enjoyments: what in that p. 149courſe their loſſe of Honour and Perfection is by man in another courſe attainable: and whence all this doth ariſe in them, to the prejudice of their own ſtate of true happineſſe, and of the ſocietie of mankinde: that ſo much reaſon and moralitie as may be found remaining in them, and is not become brutiſh through ſenſuality, may be kept alive, and (if poſſible) wakened unto righteouſneſſe.

In dealing with them authoritatively, notice muſt be taken of their open profeſſion of profaneneſſe, that it may be repreſſed in them, and they brought to ſhame for it, of their plots and practiſes againſt Chriſtianity, by which they endevour to bring reproach upon the profeſſors thereof; by making them contemptible for the profeſſions ſake: and of their exceſſe of riot and ſenſuality, leſt others be infected, and perverted by their example: for which they ought to be made lyable to ſome puniſhments; that they may ſtand in a we, and fear, if not God, yet vertuous men, and the loſſe of their own bodily conveniencie. Now the puniſhment which I conceive a Chriſtian Magiſtrate ſhould inflict, at leaſt upon thoſe that are found incorrigible, is, that which Abraham, at Sarahs requeſt, and by Gods approbation of herGen. 21. 9, 10, 11, 12, 13, 14.Gen 21:9Gen 21:10Gen 21:11Gen 21:12Gen 21:13Gen 21:14 deſire, did inflict upon Iſmael, becauſe he mocked Iſaac: which was, that he did caſt him out of his houſe: and the puniſhment which David, as a Magiſtrate in the Commonwealth of Iſrael, doth reſolve to execute againſt all wicked doers, in the diſcharge of his dutie towards God, which is, to cut off all wicked doers from the City of the Lord: that is, at leaſtPſal. 101.Ps 101 to baniſh them; or diſcountenance them ſo, that they ſhall not finde any abode in the Common-wealth with content.

And thus farre we have followed the Apoſtle in the firſt part of this Directorie; let us now come to the ſecond part thereof, and take the royall Prophet for our Director therein.