-- Direct. X. Take heed of running from one extreme into another
from heaven" upon the enemies of the Gospel: but "you know not what manner of spirit ye are then ofr." But Christ saith unto you,
"Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven."
You find no such prohibition against patient suffering wrong from any. Take heed of giving way to secret wishes of hurt to your adversaries, or to return reproachful words against them: take heed of hurting yourself by passion or sin, because others hurt you by slanders or persecutions. Keep you in the way of your duty, and leave your names and lives to God. Be careful that you keep your innocency, and in your patience possess your souls, and God will keep you from any hurt from enemies, but what he will cause to work for your good. Read Psalm 37. "Commit thy way unto the Lord; trust also in him; and he shall bring it to pass. And he shall bring forth thy righteousness as the light, and thy judgment as the noon-day. Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. Cease from anger, and forsake wrath: fret not thyself in anywise to do evil."
Direct. X.
Take heed of running from one extreme into another Direct. X. 'When you are repenting of, or avoiding any extreme, do it not, without sufficient fear and caution of the contrary extreme.'
In the esteem and love of God, your ultimate end, you need not fear overdoing: nor any where, when impediments and backwardness or impotency, do tell you that you can never do too much. But sin lieth on both sides the rule and way: and nothing is more common, than to turn from one sin to another, under the name of duty or
amendment. Especially this is common in matter of opinion: some will first believe, that God is nothing else but mercy, and after, take notice of nothing but his justice. First, they believe that almost all are saved, and afterwards, that almost none: first, that every profession is credible, and next, that none is credible without some greater testimony: first, that Christ satisfied for none at all that will not be saved, and next, that he died for all alike: first, that none are now partakers of the Holy Spirit; and next, that all saints have the Spirit, not only to illuminate and sanctify them, by transcribing the written
Word upon their hearts; but also to inspire them with new revelations, instead of Scripture. First, they think that all that Papists hold or do, must be avoided; and after, that there needed no reformation at all. Now, they are for legal bondage, and anon for libertinism: to-day, for a liberty in religion to none, that agree not with them in every circumstance; and to-morrow, for a liberty to all: this year, all things are lawful to them; and the next year, nothing is lawful, but they scruple all that they say or do. One while, they are all for a worship of mere show and ceremony; and another while, against the determination of mere circumstances of order and decency, by man. One while, they cry up nothing but free grace; and another while, nothing but free will. One while, they are for a discipline stricter than the rule; and another while, for no discipline at all. First, for timorous compliance with evil; and afterwards, for boisterous contempt of government. Abundance of such instances we might give you.
The remedy against this disease, is, to proceed deliberately, and receive nothing, and do nothing rashly and unadvisedly in religion.
For, when you have found out your first error, you will be affrighted from that, into the contrary error. See that you look round about you; as well to the error that you may run into on the other side, as into that which you have run into already. Consult also with wise,