Section 13
AND QUIETNESS OF SPIRIT. d03 and those he gives to Titus, in this matter. To Titus he writes, to reprove sharply (Tit i. 13.) and to rebuke with alt authority, ch. ii. 15. To Timothy he writes, not to strive, but to he gentle, (2 Tim. ii. 24.) to reprove with all long-suffering, cA. iv. 2. The reason of which may be taken either, [1.] From the different temper of those they had to deal with. Timothy was among the Ephesians, a tractable complaisant people, that would be easily managed, and with them he must always deal gently. Titus was among the Cretians, that were head-strong and rough-hewn, and not to be wrought upon but by sharper methods. Thus, in reproving, a difference mast be made: of some we must have compassion, and others save with fear, but never with anger, plucking them out of the fire, Jude 23. Or, [2.] The reason may be taken (as Gregory, one of the ancients, assigns it) from the different temper of Timothy and Titus. '* Titus was a man of very soft and mild temper, and he had need of a spur to quicken him to a needful acrimony in his reproofs; but Timothy was a man of a more warm and sanguine temper, and he had need of a bridle to keep him from an intemperate heat in his reproofs;" and then it teaches us, that those who are naturally keen and fervent, should double their guard upon their own ipirits, when they are reproving, that they may do it Mith all meekness. Christ's ministers must be careful, while they display 6od*s wrath, to conceal their own; and be very jealous over themselves, lest sinfnl anger shelter itself under the cloak of zeal against sin. When reproving (whoever be the reprover) degenerates into railing and reviling, and opprobrious language, how can we expect the desired success ? It may provoke to contention, and every eril work, but it will nover provoke to love, and to good works. The work of heaven is not likely to be done by a tongue set on fire of hell. Has Christ need of mad men ? or will you talk deceitfully and passionately for him ? A potion given too hot, scalds the patient, and does more hurt than good; and so many a reproof, good for the matter of it, hath been spoiled by an irregular management. Meekness hides the lancet, gilds the pill, and makes it passable; dips the nail in oil, and then it drives the better. Twice we find Jonathan reproving his father for his rage against David; once he did it with meekness, and it succeeded well, (1 Sam. xix. 4,5.) Let not the hing sin against his servant, [against Devid,^ and it is said, v. 6. Saul hearkened to him. But another time his spirit was provoked, and he did it in a heat, eh, xx. 32. Wherefore shall he be slain? and the issue of it was ill. Saul was not only impatient of the reproof, but enraged at the reprover, and cast a javelin at him, v, 33. Reproofs
ASryM ^ttifitintht repr^^dmntwr, qiutm quimasims Umdari ««^ are then likely to answer the intention, when they manifestly evidence the good will of the reprover, and are made up of soft words and hard arguments. This is to restore with the spirit of meekness, and there is a good reason added, considering thyself: ille hodie, ego a'as — he may fall to-day, I may to morrow. Those who think they stand fast, know not how soon they may be shaken and overthrown, and, therefore, we must treat those that are overtaken in a fault, with the same tenderness and compassion that we would wish to find, if it were our own case.
(2.) We must receive reproofs with meekness. If we do that which deserves rebuke, and we meet with those that are so just and kind to gve it us, we must be quiet under it, not quarrelling with the reprover, nor objecting against the reproof, nor fretting that we are touched in a sore place; but submit to it, and lay our souls under the conviction of it If reproofs be physic, it becomes us to be patient.* Let the righteous smite me, it shall be a kindness and an excellent oil, healing to the wounds of sin, and making the face to shine; and let us never reckon that it breaks the head, if it do but help to break the heart. Meekness suffers the word of admonition, and takes it patiently and thankfully, not only from the hand of God that sends it, but from the hand of our friend that brings it. We must not be like the reprobate Sodomites, (Gen. xix. 9.) or that pert Hebrew, (Exod. ii. 14.) that flew in the face of their reprovers, (though really they were the best friends they had,) with. Who made thee a judge ? but like David, who, when Abigail so prudently scotched the wheels of his passion, not only blest God that sent her, and blest her advice, but blest her, (1 Sam. XXV. 32, 33. and v. 35.) not only hearkened to her voice, but accepted her person. Though perhaps the reprover supposes the fault greater than really it was, and though the reproof be not given with all the prudence in tht. world; yet meekness will teach us to accept it quietly, and to make the best use we can of it. Nay, if indeed we be altogether innocent of that which we are reproved for, yet, the meekness of wisdom would teach us to apply the reproof to some other fault which our own consciences convict us of; we would not quarrel with a real intended kindness, though not done with ceremony, and though in some circumstances mistaken or misplaced.
You that are in inferior relations, children, servants, scholars, must with all meekness and submission receive the reproofs of your parents, masters, and teachers: their age supposes them to have more understanding than you; however, their place gives them an authority over you, to which you are to pay a deference, and in which you are to acquiesce, else farewell all order and peace in societies. The angel r^/vr.—Those who deserve the loudest applause, receive reproof with the best temper. FUm,
A DISCOURSE CONCERNING MEEKNESS,
rebuked Hagar for flying from her mistress, though she dealt hardly with her, and obliged her to return and submit herself vnder her hands. Gen. xvi. 6, 9. If the spirit of any imler rise vp against thee, and thou be chidden for a fault, leave not thy place, as an inferior, for yielding pacifies great offences done, and prevents the like, Eccl. x. 4. If thou hast thought evil, lay thine hand upon thy mouth, to keep that evil thought from breaking out in any undue and unbecoming language, Proy. xxx. 32. Reproofs are then likely to do us good, when we meekly submit to them; then are they as an ear-ring of gold, and an ornament of fine gold, when an obedient ear is given to a wise reprover, Prov. xxv. 12. Nay, even superiors are to receive reproofs from their inferiors with meekness, as they would any other token of kindness and good will. Naaman, when he turned away from the prophet in a rage, yet hearkened to the reproof his own servants gave him, and was overruled by the reason of it, (2 Kings v. 11—14.) which was no more a disparagement to him, than it was, to receive instruction from his wife's maid, to whom to go for a cure of his leprosy, v, 2, 3. Meekness teaches us, when a just reproof is gven, to regard not so much who speaks, as what is spoken.
(3.) We must instruct gainsayers with meekness, 2 Tim. ii. 24, 25. It is prescribed to ministers, that they must not strive, but be gentle to all men, in meekness instimcting those that oppose themselves. They serve the Prince of peace, they preach the gospel of peace, they are the ambassadors of peace, and therefore must be sure to keep the peace. The apostles, those prime-ministers of state in Christ's kingdom, were not military men, or men of strife and noise, but fishermen, that follow their employment with quietness and silence. It is highly necessary that the guides of the church be strict governors of their own passions : Learn of me, (says Christ,)/or / am meek and lowly, and therefore fit to teach you. Matt. xi. 29. We must contend earnestly, but not angrily and passionately, no not/or the faith once delivered to the saints, Jude 3. When we have ever so great an assurance that it is the cause of truth we are pleading* yet we must so manage our defence of it against those who gainsay, as to make it appear, that it is not the confusion of the erroneous, but the confutation of the error, that we intend. This meekness woitld teach us not to pre-judge a cause, nor to condemn an adversary unheard, but calmly to state matters in difierence, as knowing that a truth well opened is half confirmed. It would teach us not to aggravate matters in dispute, nor to father upon an adversary all the absurd consequences which we think may be inferred from his opinion: it would teach us to judge charitably of those tliat difierfrom us, and to forbear all personal reflections in arguing with them. God's cause needs not the patronage of our sinful heats and passions, which not only shatter the peace, but often give a mighty shock eveo to the truth itself we plead for. Meekness would prevent and cure that bigotry which has been so long the bane of the church, and contribute a great deal towards the advancement of that happy state, in which, notwithstanding little differences of apprehension and opinion. The Lord shall be one and his name one. Public reformations are carried on with most credit and comfort, and are most likely to settle on lasting foundations, when meekness sits at the stem, and guides the motions of them. When Christ was purging the temple, though he was therein actuated by a zeal for God's house that even ate him up, yet he did it with meekness and prudence, which appeared in this instance, that when be drove out the sheep and oxen, which would be easily caught again, he said to them that sold doves. Take these things hence, John ii. 16. He did not let loose the doves, and send them flying, for that would have been to the loss and prejudice of the owners. Ang^-, noisy, bitter arguings ill become the asserters of that truth which is great, and will prevail without all that ado. It was a very froward and perverse generation our Lord Jesus lived in, and yet it is said, (Matt xii. 19.) He shall not strive, nor cry, neither shall any man hear his voice in the street; though he could have broken them as easily as a bruised reed, and extinguish them as soon as one could quench the wick of a candle newly lighted, yet he will not do it till the day comes when he shall hring forth judgment unto victory. Moses dealt with a very obstinate and stiff-necked people, and yet my doe-trine (says he) shall drop as the dew, and distil as ike small rain, Deut. xxxii. 2. It was not the wind, nor the earthquake, nor the fire, that brought Elijah into temper, (for the Lord was not in them,) but the still small voice did it; when he heard that, he wrajt his face in his mantle, 1 Kings xix. 11—13. In dealing with gainsa^'ers, a spirit of meekness will teach us to consider their temper, education, custom, the power of prejudice they labour under, the influence of others upon them, and to make allowances accordingly, and not to call (as passionate contenders are apt to do) every false step an apostasy; every error a mistake; nay, every misconstrued, misplaced word, a heresy; and every misdemeanour, no less than treason and rebellion; methods of proceeding more likely to irritate and harden, than to convince and reduce, gainsayers. I have heard it observed long since, " That the scourge of the tongue has driven many out of the temple, but never drove any into it" (4.) We must make profession of the hope that is in us with meekness. 1 Pet. iii. 15. Be ready always to give answer, (to make your defence or apo-logyf so the word is, irot/ioc Tpoc atrdkoyuiv) whether judicially or extrajudicially, as there is occasion, to every man that (soberly, not scoffingly and in derision) asks you a reason, or an account, of the kept
AND QUIETNESS OF SPIRIT.
S05 that it in you that is, of the hope you profess, which you hope to be sayed by, with meekness and fear.
Observe it is very well consistent with Christian quietness, to appear in the defence of truth, and to aTow our Christian profession, when at any time we are duly called to it. That is not meekness, but base cowardice, that tamely betrays and delivers up any of Christ's truths or institutions, by silence, as if we were ashamed or afraid to confess our Master. But the office of meekness at such a time, is to direct us how and in what manner to bear our testimony, not with pride and passion, but with humility and mildness. Those that would successfully confess the truth, must first learn to deny themselves: and we must give an account of our hope, with a holy fear of missing it in such a critical juncture. When we give a reason for our religion, we must not boast of ourselves or of our own attainments, nor reflect contempt and wrath upon our persecutors, but remember that the present truths (so it is called, 2 Pet. i. 12.) the truth which is now to be asserted, is the same with the word of Chrisi'spatience, (Rev. iii. 10.) that is the word which must be patiently suffered for, according to the example of him, who with invincible meekness (before Pontius Pilate) witnesied a good confession, 1 Tim. vi. 13. A geat abasement and diffidence of ourselves, may very well consist with a firm assurance of the truth, and a profound veneration for it.
In lesser things, wherein wise and good men are not all of a mind, meekness teaches us not to be too confident that we are in the right, nor to censure and condemn those that differ from us, as if we were the people, and wisdom should die with us ; but quietly to walk according to the light that God has given OS, and charitably to believe that others do so too, waiting till God shall reveal either this to them, (Phil. iii. 15.) or that to us. Let it in such cases suffice to vindicate ourselves, which every man has a right to do, without a magisterial sentencing of others ; why should we be many masters, when we are ail offenders, (Jam. iii. 1,2.) and the bar is our place, not the bench ? Meekness will likewise teach OS to manage a singular opinion wherein we differ from others, with all possible deference to them, and suspicion of ourselves; not resenting it as an affront to be contradicted, but taking it as a kindness to be better informed. Nor must we be angry that our hope is inquired into: even such a trial of it, if we approve ourselves well in it, may he found to praise, stnd honour, and glory; to which our meekness will very much contribute, as it puts a lustre apon, and a convincing power into, the testimony we bear: we then walk worthy of the vocation where-with we are called, when we walk in all lowliness and meehuss, Eph. iv. I, 2.
(6.) We mast bear reproaches with meekness. Reproach is a branch of that persecution which all that will live godly in Christ Jesus, must count upon; and we must submit to it, behaving ourselves quietly, and with a due decorum, not only when princes sit and speak against us, but even when the abjects gather themselves together against us, and we become the song of the drunkards. Sometimes we find it easier to keep calm in a solemn arrd expected engagement, than in a sudden skirmish, or a hasty rencounter; and therefore, even against those slight attacks, it is requisite that meekness be set upon the guard. It we be nick-named, and slandered, and have all manner of evil said against us falsely, our rule is, not to be disturbed at it, nor to render railing for railing, (1 Pet. iii. 9.) but though we may, as we have opportunity, with meekness, deny the charge, as Hannah did, when Eli over-hastily censured her for a drunkard; No, my lord, I have drunk neither wine nor strong drink, I Sam. i. 15. Yet, when that is done, we must, without meditating any revenge, quietly commit our cause to God, who will, sooner or later, clear up our inno-cency as the light, which is promised, (Ps. xxxvii. 5, 6.) and therefore/r«^ not thyself, but wait patiently, V. 7. cease from anger, and forsake wrath, v. 8. Mr. Dod was wont to charm his friends into silence under reproaches, with this, ** That if a dog bark at a sheep, the sheep will not bark at the dog again.'* We do but gntify our geat adversary, and do his work for him, when we suffer the peace and serenity of our minds to be broken in upon by the reproaches of the world: for me to disquiet myself, and put myself into a passion, because another abuses me, is as if I shoul<f scratch up the skin of my face, to fetch off the dirt which my adversary throws in it. When reproaches provoke our passions, which put us upon rendering bitterness for bitterness, we thereby lose the comfort, and forfeit the honour and reward, which the divine promise has annexed to the reproach of Christ; and shall we suffer so many things in vain ? We likewise thereby give occasion to those who had spoken evil of us falsely, to speak evil of us truly; and perhaps our religion suffers more by our impatience under the reproach, than by the reproach itself. What have we the law, and pattern, and promise of Christ for, but to calm our spirits under reproaches for well-doing? Truly those can bear but a little for Christ, who cannot bear a hard or an unkind word for him. If we either faint or fret in such a day of adversity, it is a sign our strength is small indeed. May it not satisfy us, that by our meekness and quietness under reproaches, me engage God for us, who has promised that he will with righieo Hsness judge the poor, the poor in spirit, and will reprove with equity for the meek of tke earth, Isa. xi. 4.—He that has bid us to open our mouths for the dumb, (Prov. xxxi. 8.) will not himself be silent And shall we not learn at last, instea<) of fretting and being exceeding angry, to rejoice and
A DISCOURSE CONCERNING MEEKNESS,
to be exceeding glady (Matt. v. 11, 12.) when we suffer thus for rigbteousness sake ? May we not put such reproaches as pearls in our crown, and be assured that they will pass well in the account another day, when there will be an advantageous resurrection of names as well as bodies ; in the prospect of which we have reason to rejoice,* tfiat we are counted worthy to suffer shame for his name, (Acts v. 41.) that we are honoured to be dishonoured for him, who for our sakes endured the cross, and despised the shame. It is one of the laws of meekness, Spemere se spemi — to despise being despised.
SECTION IV.
4. Some good principles or consideratio Tis which tend to make us meek and quiet.
In order to the well-governing of the soul, the judgment must be furnished with proper dictates, else it will never be able to keep the peace in the affections ; the motions of the soul are then likely to be even, and regular, and constant, when we have fixed to ourselves good principles which we are governed by, and act under the influence of. There are some carnal corrupt principles, which angry froward people are guided by; such as these, *' That the forgiving one injury invites another,"t whereas it often qualifies an adversary; or if otherwise, the forgiving of one offence will enable us to bear the next the more easily. And, '' That we must have satisfaction given us for every wrong done us ;" whereas, if we have not satisfaction for if, yet if it be not our own fault, we may have satisfaction under it, and that is as good. And, '* That there is no living in the world wi&out huffing and hectoring, and frightening people; Oderint dum metuant, — Let them hate provided they fear ;" whereas, to live continually in that element, is to live in a hell upon earth ; mutual indignation and mutual fear perhaps contributing to the torment of devils and damned spirits: but, in opposition to these and the like ill principles, shall we treasure up these few good truths, chosen out of many which might be mentioned, proper for this purpose, and make use of them as there is occasion ?
(1.) That he has the sweetest and surest peace, who is the most master of his own passions. The comfort that a man has in governing himself, is much greater than he could have in having people to serve him, and nations to bow dovim to him. It is certain, the worst enemies we have, if ever they break loose and get head, are in our own bosoms. Enemies without threaten only the evil of pain; they can but kill the body, and no great hurt in that to a child of * Dom»u» ipse maledietuM eti, et tanuii toliu t$t btnedictus. —The Lord himself, the only blessed, is pronounced accursed. Tntui eh Patient, cap. 8.
God, if they do not provoke the enemies within, oar own irregular passions, which, if they be not kept under, plunge us in the evil of sin, and that is a much greater evil. An invasion from abroad does not so much disturb the peace of a kingdom as an insurrection at home; and therefore it concerns as to double our guard, where our danger is greatest, and above all keepings to keep our hearts, that no passion be allowed to stir, without a good reason to be given for it, and a good use to be made of it; and then, if we be troubled on every side, yet not distressed; perplexed, yet not in despair, (2 Cor. iv. 8,9.) offended by our fellow-servants, but not offending our master; reproached by our neighbours, but not by our own consciences; this is like Zion*s peace, peace within the walls, Ps. cxxii. 7. We have need to pray as one did. Libera me a malo isto homisu, me-ipto — Lord, deliver me from that ill man, mine own self, and then I am safe enough. The lusts that war in our members, (Jam. iv. 1.) are the enemies that war against our souls, 1 Pet ii. 11. If this war be brought to a good issue, and those enemies suppressed, whatever other disturbances are given, peace is in the soul, with grace and mercy from God, and from the Lord Jesus. Nchemiah was aware of this, as the design of his enemies, when they hired a pretended prophet to give an alarm, and to advise him meanly to shift for himself; it was, (says he, Neh. tL 13.) that I should be afraid, and do so, and sin. Whatever we lose, we should not lose our peace, if we do but keep our integrity; therefore, instead of being solicitous to subdue our enemies that lay siege to us, let us double our watch against the traitors within the garrison, from whom, especially, our danger is ; since we cannot prevent the shooting of the fiery darts, let us have our shield ready, wherewith to quench them. If we would not hurt ourselves, blessed be God, no enemy in the world can hurt us. Let us but keep the peace within, by the governing of our passions; and then, whatever assaults may be made upon us, we may therein, with the daughter of Zion, despise them, and laugh them to scorn, and shake our head at them, Isa. XXXvii. 22. Let us believe, that in hurrying and disquieting times, our strength is to sit still, in a holy quietness and composure of mind : This is the rest wherewith you may cause the weary to rest; and this is the refreshing, and it is enough, Isa. xxviii. 12.
(2.) That in many things we all offend. This truth we have. Jam. iii. 2. and it comes in as a reason why we must not be many masters, v. 1. It would help to subdue and moderate our anger at the offences of others, if we would but consider, [1.] That it is incident to human nature to offend. t Veteremferendo ijuriam invitat novawL—Dicl. Pub. Mim.
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307
While we are in this world, we must not expect to converse with angels, or the spirits of just men made perfect; no, we arc obliged to have a communication with creatures that are foolish and corrupt, peevish and provoking, and who are all subject to like passions; such as these we must live among, else must we needs go out of the world. And have we not reason then to count upon something or other uneasy and displeasing in all relations and conversations. The best men have their roughnesses and unevennesses in this imperfect state; those who are savingly enlightened, yet knowing but in part, have their blind side; the harmony, even of t communion of saints, will sometimes be disturbed with jarring strings; why then should we be surprised into passion and disquiet, when that which gves us the disturbance, is no more than what we looked for? Instead of being angry, we should think with ourselves thus: Alas! what could I expect but provocation from corrupt and fallen man ? Among such foolish creatures as we are, it must needs be, that offences will come; and why should not I have my share of those offences ? The God of heaven gives this as a reason of his patience towards a provoking world, tlyat it is in their nature to be provoking, (Gen viii. 21.) / will not again curse ike ground any more for man's sake, for the imagination of man*s heart is evil from his youth, and therefore better is not to be expected from him. And upon this account he had compassion on Israel, (Ps. Ixxviii. 39.) For he remembered that they were hut flesh; not only frail creatures, but sinful, and bent to backslide. Do men gather grapes of thoims ? I knew that thou Mwuldst deal treacherously, for thou wast called a transgressor from the womb, Isa. xlviii. 8. And should not we, much more, be governed by the same consideration ? If thou seest the violent perverting of judgment and justice in a province, remember what a provoking creature sinful man is, and then thou wilt not marvel at the matter, Eccl. v. 8. The consideration of the common infirmity and corruption of mankind, should be made use of, not to excuse our own faults to ourselves, which does but take off the edge of our repentance, and is the poor subterfuge of a deceived heart; but to excuse the faults of others, and so take off the edge of our passion and displeasure, and preserve the meekness and quietness of our spirits.
[2.] That it is incident to ourselves, among the rest, to offend. The apostle there puts himself into the number,* We all offend. We offend God ; if we say we do not, we deceive ourselves, and yet he bears with us from day to day, and is not extreme to mark what we do amiss; though our debts to him are * Zv»3«XoTicai ov Tov.—Himseira fellow'servant. t Paiienftr HUtam inj'uriam Merat, qui pi* meminit qnod fo TtatM,ad. Ave kt Afot i« fM debetU ip$e to Urari.—Th9X man patiently endures wrong, who piously remembers that oerbaps there is something in talents, our brethren's to us but pence. Think then, if God should be as angry with me for every provocation, as I am with those about me, what would become of me ? They are careless in their observance, and perhaps wilful in their offence, and am not I so to God ? yea, am not I a thousand times worse ? Job said, when his servants were provoking, and he was tempted to be harsh with them. What then shall I do, when God riseth up? and when he visiteth, what shall I answer him ? Job xxxi. 13, 14.
And are we not apt enough likewise to offend our brethren? Either we have offended, or may offend; so that we have need that others should bearf with us, and why should we not bear with them ? Hanc veniam petimusque damusque vicissim — Let us seek and grant pardon alternately. Our rule is. What we would that men should do to us when we offend them, the same we should do to them when they offend us, for this is the law and the prophets. Matt. vii. 12.| Solomon appeals to our consciences herein, Eccl. vii. 22. For oftentimes also thine own heart (which is instead of a thousand witnesses) knoweth that thou thyself likewise hath cursed others. The penitent remembrance of former guilt would greatly help to curb the passionate resentment of present trouble. When the undutiful rebellious son (in a story that I once read) dragged his father by the hair of the head to the house door, it appeased the anger of the old man, to remember, that, just so far he had dragged his father; anditseems to have silenced Adonibezek, that he was now treated no otherwise than he had treated others, Judg. i. 7.
(3.) That men are God's hand : so it is said, Ps. xvii. 14. From men whick are tky kand, O Lord, or rather, tools in thy hand, so v. 13. which are thy sword. We urast abide by this principle, that whatever it is that crosses us, or is displeasing to us, at any time, God has an overruling hand in it. David was governed by this principle, when he bore Shimei's spiteful reproaches with such invincible patience; So let him curse, because the Lord hath said unto him, Curse David; (2 Sam. xvi. 10. and v. 11.) Let him alone, for the Lord hatk bidden kim. This consideration will not only silence our murmurings against God, [the author] but all our quarrellings with men [the instruments of our trouble and vexation]. Men's reproaches are God's rebukes, and whoever he be that affronts me, I must see, and say, that therein my Father corrects me. This quieted the spirit of Job, in reference to the injuries of the Chaldeans and Sabeans, though he dwelt as a Ain tn the army, (ch. xxix. 25.) and his power and interest seem to have been sustained, when those intruders first his conduct, which requires forbearance.— Cfrtg. M. i« /pA, /. 5. c. 32. t Cdgittmttt alios mon faare injwiamt t«d repoturf.-^'We should con. sider, that when others do a mischief, they may be not so much inflicting an injury as revenging It Se«
A DISCOURSE CONCERNING MEEKNESS,
made that inroad upon him, and so he could not but see hb help in the gate; yet we find him not meditating any revenge, but calming the disturbances of his own soul with the consideration of God's sovereign disposal, overlooking all the instruments of his trouble, thoughts of which would but have mingled anger (the more disquieting passion) with his sorrow : this therefore suffices to still the storm, The Lord gave, and the Lord hath taken away blessed be the name of the Lord, ch. i. 21. When his brethren stood aloof from him, his kindred and his friends looked scornfully upon him, as an alien, and instead of oil, poured vinegar into his wounds, so that his eye continued in this provocation, yet even in that part of his trouble he owns the hand of God, {ch, ipix. 13.) He hath put my brethren far from me. It is a very quieting truth, (the Lord help us to mix faith with it,) that every creature is that to us, and no more, that God makes it to be ; and, that while many seek the ruler's favour, and more perhaps fear the ruler's displeasure, every man's judgment pro-ceedethfrom the Lord, Would we but more closely observe, and readily own, the hand of God, in that which disquiets and provokes us, surely, though we regarded not man, yet if we had any fear of God before our eyes, that would reconcile us better to it, and suppress all intemperate and undue resentments. In murmunng at the stone, we reflect upon the hand that throws it, and lay ourselves under the woe pronounced against him that strives with his Maker, Isa. xlv. 9. We know it is interpreted a taking up arms against the king, if we take up arms against any that are commissioned by him.
(4.) That there is no provocation given us at any time, but, if it be skilfully and graciously improved, there is good to be gotten by it. If we have but that wisdom of the prudent, which is to understand his way, and all the advantages and opportunities of it, doubtless we may, quite contrary to the intention of those who trespass against us, gain some spiritual, that is, some real, benefit to our souls, by the injuries and offences that are done to us, for even these are made to work together for good to them that love God. This is a holy and a happy way of opposing our adversaries, and resisting evil. It is an ill weed indeed out of which the spiritual bee cannot extract something profitable, and for its purpose. Whatever lion roars against us, let us but go in the strength and spirit of the Lord, as Samson did, and we may not only rend it as a kid, so that it shall do us no real harm, but we may withal get meat out of the eater, and sweetness out of the strong. As it turns to the unspeakable prejudice of many, that they look upon reproofs as reproaches, and treat them accordingly with anger and displeasure, so it would turn
Tnpairirei rut afpwimr « ra wpayfiaTa akha ra wept rttv wpay. parwv doT/ioTa.— Mortals are made unliappy, not »o much by to our unspeakable advantage, if we could but learo to call reproaches reproofs, and make use of them as such, for our conviction and humiliation; and thus the reproach of Christ may become true riches to us, and greater than the treasures of Egypt.
We are told of an imposthume that was cored with the thrust of an enemy's sword; and of one that was happily converted from drunkenness, by beiof called (in reproach) *' a tippler.'' It is y&ry possible that we may be enlightened, or humbled, or reformed, may be brought nearer to God, or weaned from the world, may be furnished with matter for repentany, or prayer, or praise, by the injuries that are done us, and may be much furthered in our way to heaven by that which was intended for an affront or provocation.* This principle would put another aspect upon injuries and unkindnesses, and would quite alter the property of them, and teach us to call them by another name: whatever the subordinate instrument intended, it is likely he meani not so, neither did his heart thinh so, (Isa. x. 7.) but God designed it, as our other afflictions, to yield the peaceable fruit of righteousness; so that instead of being angry at the man that meant us ill, we should rather be thankful to the God that intended us good, and study to answer his intention. This kept Joseph in that good temper towards his brethren, though he had occasion enough to quarrel with them. Gen. I. 20. You thought evil against me, but God meant it unto good. This satisfied Paul, in reference to the thorn in the flesh, that is, the calumnies and oppositions of the false apostles, which touched him more sensibly than all the efforts of persecuting rage ; that it was intended to hide pride from him, lest he should be exalted above measure, unth the abundance of revelations, (2 Cor. xii. 7.) and there seems to be an instance of that good effect it had upon him, immediately upon the mention of it, for within a few lines after he lets fall that humble word, (v. 11.) I am nothing. We should be apt to think too highly of ourselves, and too kindly of the world, if we did not meet with some injuries and contempts, by which we are taught to cease from man. Did we but more carefully study the improvement of an injury, we should not be so apt to desire the revenge of it.
(5.) That what is said and done in haste, is likely to be matter for deliberate repentance. We find David often remembering with regret, what he said in his haste, particularly one angry word he had said in the day of his distress and trouble, which seemed to reflect upon Samuel, and indeed upon all that had given him any encouragement to hope for the kingdom, Ps. cxvi. 11. / said in my haste, all men are liars ; and this hasty word was a gef to him long after. He that hasteth with his feet sinnetk, EVENTS aii by the opsBATioir of their minds upon them. ^mcI EhcM, c. 10.
AND QUIETNESS OF SPIRIT.
300
Prov. xix, 2. When a man is transported by passion into any impropriety, we commonly qualify it with this, ** that he is a little hasty," as if there were no harm in that, but we see there is harm in it; he that is in haste, may contract much guilt in a little time. What we say or do unadvisedly when we are hot, we must unsay or undo again when we are cool, or do worse. Now who would wilfully do that, which sooner or later he must repent of ? A heathen that was tempted to a chargeable sin, could resist the temptation with this consideration, *' that he would not buy repentance so dear." Is repentance such a pleasant work that we should so industriously treasure up unto ourselves wrath against the day of wrath, either the day of God's wrath against us, or our own against ourselves. You little think what a torrent of self-affliction you let in, when you let the reins loose to an immoderate ungovemed passion. You are angry at others, and reproach them, and call them hard names, and are ready to abhor them, and to revenge yourselves upon them; and your corrupt nature takes a strange kind of pleasure in this; but do you know that all this will at last rebound in your own faces, and return into your own bosoms ? Either here, or in a worse place, you must repent of all this; that is, you must turn all these passions upon yourselves, you must be angry at yourselves, and reproach yourselves, and call yourselves fools, and abhor yourselves, and ;smite upon your own breasts; nay, and if God give you grace, take a holy revenge upon yourselves; (which is reckoned among the products of godly sorrow, 2 Cor. vii. 11.) and what can be more uneasy than all this? You take a mighty liberty in chiding those that you have under your power, and giving them very ill-favoured language, because you know they dare not chide you again; but dare not your own hearts smite you, and your consciences chide you ? And is it not easier to bear the chidings of any man in the world, (which may either be avoided, or answered, or slighted,) than to bear the reproaches of oar own consciences, which, as we cannot get out of the hearing of, so we cannot make a light matter of? for when conscience is awake, it will be beard, and will tell us home, wherein we are verily guilty concerning our brother Gen. xlii. 21. Let this thought therefore quiet our spirits, when they begin to be tnmultnous, that hereby we shall but make work for repentance; whereas, on the contrary, as Abigail suggested to David, (1 Sam. xxv. 30, 31.) the bearing and forgiving of an injury will be no trouble or grief of mind afterwards. Let wisdom and grace therefore do that which time will do; that is, cool our heat, and take off the edge of our resentment.
(6.) That that is truly best for us which is most pleasing and acceptable to God, and that a meek and quiet spirit is so. No principle has such a I commanding influence upon the soul, as that which has a regard to God, and wherein we approve ourselves to him. It was a good hint which the woman of Tekoah gave to David, when she was suing for a merciful sentence, (2 Sam. xiv. 11.) / ^^ay thee, let the king remember the Lord thy God: nor could any thought be more appeasing than that Remember how gracious, and merciful, and patient God is, how slow to anger, how ready to forgive, and how well pleased he is to see his people like him: remember the eye of thy God upon thee, the love of thy God towards thee, and the glory of thy God set before thee. Remember how much it is thy concern to be accepted of God, and to walk worthy of thy relation to him, unto all well-pleasing; and how much meekness and quietnessof spirit does contribute to this, as it is consonant to that excellent religion which our Lord Jesus has established, and as itrenders the* heart a fit habitation for the blessed Spirit; This is good and acceptable in the sight of God our Saviour to lead quiet and peaceable lives, 1 Tim. ii. 2, 3. It is a good evidence of our reconciliation to God, if we be cordially reconciled to every cross providence, which necessarily includes a meek behaviour toward those who are any ways instrumental in the cross. Very excellently does St. Austin express it, (in Ps. cxxii.) Quis placet Deo ? cui Deus placuerit — Those please God who are pleased with him, and with all he does, whether immediately by his own hand, or mediately by the agency of provoking injurious men. This is standing complete in all the will of God, not only his commanding but his disposing will, saying it, without reluctance. The will of the Lord be done,'^ —He that acts from an honest principle of respect to God, and sincerely desires to stand right in his favour, cannot but be in some measure adorned with that meek and quiet spirit, which he knows to be in the sight of God of great price.
Such as these are softening principles, and as many as walk according to these rules, peace shall be upon them, and mercy, and no doubt it shall be upon the Israel of God.
SECTION V.
5. Some rules of direction.
The laws of our holy religion are so far from clashing and interfering, that one Christian duty does very much further and promote another; the fruits of the Spirit are like links in a chain, one draws on another; it is so in this; many other graces contribute to the ornament of a meek and guift spirit.
You see how desirable the attainment is; will you therefore, through desire, separate yourselves to tlie pursuit of it, and seek and intermeddle with all trtV-dom, (Prov. xviii. 1.) and all little enough, that you may reach to the meekness of wisdom.
A DISCOURSE CONCERNING MEEKNESS,
(I.) Sit loose to the world, and to every thing in it. The more the world is crucified to us, the more our corrupt passions will be crucified in us. If we would keep calm and quiet, we must by faith live above the stormy region. It is certain, those that have any thing to do in the world, cannot but meet with that every day from those with whom they deal, which will cross and provoke them; and if the affections be set upon these things, and we be filled with a prevailing concern about them, as the principal things, those crosses must needs pierce to the quick, and inflame the soul, and that which touches us in these things, touches us in the apple of our eye. If the appetites be carried out inordinately towards those things that are pleasing to sense, the passions will be to the very same degree carried out against those that are displeasing. And therefore Christians, whatever you have of the world in your hands, be it more or less, as you value the peace, as well as the purity, of your souls, keep it out of your hearts, and evermore let out your affections towards your possessions, enjoyments, and delights in the world with a due consideration of the disappointment and provocation which probably you will meet with in them, and let that restrain and give check to their inordi-nacy.
It is the excellent advice of Epictetus, whatever we take a pleasure in, to consider the nature of the thing, and to proportion our complacency accordingly : Av xvrpav cfpyijf, fiffivrifro on "xyrpav ^tpyuQ, KanaytiariQ yap avrrn h TapaxSrri<nj—If thou art in love with a China cup, or a Venice ylass, love it at a piece of brittle ware, and then the breaking of it will be no yreat offence, nor put thee into any disturbing passion, for it is but what thou didst expect. Those that idolize any thing in this world, will be greatly discomposed if they be crossed in it. '* The money which Micah's mother had, was her god, (it is Bishop Hall's note,) before it had the shape cither of a graven or a molten image, else the loss of it would not have set her a cursing, as it seems it did. Judges xvii. 2. Those that are greedy of gain, trouble their own hearts, as well as their own houses, (Prov. xv. 27.) they are a burthen to themselves, and a terror to all about them. They who will be rich, who are resolved upon it, come what will, cannot but fall into these foolish and hurtful lusts, I Tim. vi. 9. And those also who serve their own bellies, who are pleased with nothing, unless it be wound up to the height of pleasure, who are like the tender and delicate woman, that would not set so much as the sole of her foot to the ground for tenderness and delicacy; lie very open to that which is disquieting, and cannot, without a great disturbance to themselves, bear a disappointment; and therefore Plutarch (that great moralist) prescribes it for the preservation of our
AV qutere molliaiu tibi continuant <<trra.—Ask not whether your meekness,* ** Not to be curious in diet, or clothes, or attendance; for (says he) they who need bat few things, are not liable to anger if they be diflappoint-ed of many."
Would we but learn in these things to cross ourselves, we should not be so apt to take it unkind if another crosses us. And therefore the method of the lessons in Christ's school, is first to deny ourselves, and then to take up our cross. Matt. xvi. 24. We must also mortify the desire of the applause of men, as altogether impertinent to our true happiness. If we have learnt not to value ourselves by their good word, we shall not much disturb ourselves for their ill word. St Paul bore reproaches with much meekness, because he did not build upon the opinion of man, reckoning it a small thing to he judged ofuuaCs judgment, 1 Cor. iv. 3.
(2.) Be often repenting of your sinful passion, and renewing your covenants against it. If our rash anger were more bitter to us in the reflection afterwards, we should not be so apt to relapse into it Repentance in general, if it be sound and deep, and grounded in true contrition and humiliation, is very meekcning, and disposes the soul to bearinja-ries with abundance of patience. Those who live a life of repentance, (as we have every one of us reason to do,) cannot but live a quiet life; for nobody can lightly say worse of the true penitent, than he says of himself. Call him a fool, (an afl Vont which many think deserves a challenge,) the humble sonl can bear it patiently with this thought, ^' Yea, a fool I am," and I have called myself so many a time; more brutish than any man; I have not the understanding of a man, Prov. xxx. 2. But repentance does in a special manner dispose us to meekness, when it fastens upon any irregular inordinate passion with which we have been transported. Godly sorrow for our former transgressions in this matter, will work a carefulness in us, not again to transgress. If others be causelessly or excessively angprj with me, am not I justly requited for the like or more indecent passions. Charge it home therefore with sorrow and shame upon your consciences, aggravating the sin, and laying a load upon yourselves for it, and you will find that '* the burnt child,'' especially while the bum is smarting, '* will dread the fire," Job xlii. G.
With our repentance for our former unquietness, we must engage ourselves by a firm resolution in the strength of the grace of Jesus Christ to be more mild and gentle for the future. Say, you will take heed to your ways that you offend not, as you have done, with your tongue; and be often remembering that you said so, as David does, Ps. xxxix. 1. Resolution would do much towards the conquering of the most rugged nature, and the quiet bearing of the nllotment will be pleasing or painrul. Phmnt, AND QUIETNESS OF SPIRIT.
311 greatest provocation; it would be like the bit and the bridle to the horse and mule, that have no understanding. It may be of good use every morning to renew a charge upon our affections to keep the peace, and having welcomed Christ in faith and meditation, let no rude or unruly passion stir up or awake our love.
(3.) Keep out of the way of provocation, and stand upon your guard against it. While we are so very apt to offend in this matter, we have need to pray, (and to practise accordingly,) Lardy lead us not into temptation,—^Those are enemies to themselves and to their own peace, as well as to human society,* who seek occasion of quarrel, who fish for provocations and dig up mischief; but meek and quiet people will on the contrary studiously avoid even that which is justly provoking, and will see it as if they saw it not. Those that would not be angry, must wink at that which would stir up anger, or put a favourable construction upon it. The advice of the wise man is very good to the purpose, (Eccl. vii. 21.) Also take no heed to all words that are spoken lest thoH hear thy servant curse thee ; and it is better for thee not to hear it, unless thou couldst hear it patiently,t and not to be provoked to sin in the hearing of it It is a common story of Cotys, that being presented with a cupboard of curious glasses, he returned his thanks to his friend that had sent them, and gratified the messenger that brought them, and then deliberateiy broke them all, lest by the casual breaking of them severally, he should be provoked to passion. And Dion relates it to the honour of Julius Caesar, that Pompey's cabinet of letters coming to his hand, he would not read them, because he was his enemy, and he would be likely to find in them that which would increase the quarrel ; " and therefore" (as Dr. Reynolds expresses it) ** he chose rather to make a fire on his hearth, than in hlA heart:'' De non existentibiu et non apparenti-bus eadem est ratio — Keep the injury out of sight, and it will be out of mind.
But seeing briers and thorns are with us, and we dwell among scorpions, (so the prophet, Ezek. ii. 6.) and it must needs be that offences will come, let us be so much the more careful, as we are when we go with a candle among barrels of gunpowder, and exercise ourselves to have consciences void of offence, not apt to offend others, nor to resent the offences of others. When we are at any time engaged in business or company, where we foresee provocation, we must double our watch, and be more than ordinarily circumspect. / will keep my mouth with c hridUf (says David,) that is, with a particular
fke Sims e$i eseludfrt pemiciosa qunm rtgete el non admittere ijnam nihii'in ■wArgrt.—It it raster to exclude pernicious passions than to govern tbem; not to admit them, than to manage them when admitted. Seneca, * Nm ng M«# iracmndm$ t Nt tii csriinii.—Wouldst thou avoid tflgerl SisppreaB curiosity. Sen. actual care and diligence, while the wicked is before me, and frequent acts will confirm the good disposition, and bring it to a habit. Plutarch advises, *^ To set some time to ourselves for special strictness: so many days or weeks in which, whatever provocations do occur, we will not suffer ourselves to be disturbed by them." And thus he supposes, by degrees, the habit of vitious anger may be conquered and subdued. But after all, the gace of faith has the surest influence upon the establishment and quietness of the spirit: faith established the mercy of God, the meekness of Christ, the love of the Spirit, tlie commands of the word, the promises of the covenant, and the peace and quietness of the upper world; this is the approved shield, with which we may be able to quench all the fiery darts of the wicked one, and all his wicked instruments.
(4.) Learn to pause. It is a good rule, as in our communion with God, so in our converse with men, (Eccl. V. 2.) Be not rash with thy mouth, and let not thine heart be hasty to utter any thing. When at any time we are provoked, delays may be as advantageous, as in other cases they are dangerous. The discretion of a man deferreth his anger, Prov. xix. 11. Cadissem nisi iratus essem —/ would beat thee | (said Socrates to his servant) if I were not angry; but he that is hasty of spirit, that joins in Vith his anger upon the first rise of it, exalteth folly, Prov. xiv. 29. The office of reason is to govern the passions, but then we must give time to act, and not suffer the tongue to overrun it. Some have advised, when we are provoked to anger, to take, at least, so much time to deliberate, as while we repeat the alphabet; and others have thought it more proper to repeat the Lord's Prayer, and perhaps by that time we are past the fifth petition, [Forgive us our trespasses, as we forgive them that trespass against us,] we may be re duced into temper. It is a good rule, *' To think twice before we speak once;" for he that hasteth with his feet, sinneth. It was the noted saying of a great statesman in Q. Elizabeth's court, " Take time, and we shall have done the sooner,'' \\ Nor can there be any thing lost by deferring our anger; for there is nothing said or done in our wrath, but it might be better said, and better done, in meekness.
(5.) Pray to God by his Spirit to work in you this excellent grace of meekness and quietness of spirit. It is a part of that comeliness which he puts upon the soul, and he must be sought unto for it. If any man lack this meekness of wisdom, let him ask it of God, who gives liberally, and does not upbraid us with our folly. When we begin at any time to be froward and unquiet, we must lift a prayer to t Senera ma Jces it the saying of Socratet ; Ambr. de Ojjic. and others ascribe it to Archift(u Ibrntinut.
II Polest pmna dilala esigi non point exacta rrvoeari.—Punishment though deferred, may be inflicted; but when once inflicted, it cannot be recalled. Sn. de IrA,
A DISCOURSE CONCERNING MEEKNESS,
him who stills the noise of the sea, for thht grace which establishes the heart. When David's heart was hot within him, the first word that broke oat was a prayer, Ps. xxxix. 3, 4. When we are surprised with a provocation, and begin to be in a ferment upon it, it will not only be a present diversion, but a sovereign cure, to lift up an ejaculation to God for grace and strength to resist and overcome the temptation: " Lord, keep me quiet now!" Let your requests in this matter be made known to God; end the peace of God shall keep your hearts and minds, Phil. iv. 6, 7. You are ready enough to complain of unquiet people about you; but you have more reason to complain of unquiet passions within you; the other, are but thorns in the hedge, these are thorns in the flesh, against which, if you beseech the Lord, as Paul did, (2 Cor. xii. 8.) with faith, and fervency, and constancy, you shall receive ffrace sufficient, (6.) Be often examining your growth and proficiency in this grace. • Inquire what ground you have got of your passion, and what improvements you have made in meekness. Provocations recur every day, such as have been wont perhaps to put you into a passion; these give you an opportunity to make the trial. Do you find that you are less subject to anger,* and when angry that you are less transported by it, than formerly, that your appre-hciion of injuries is less quick, and your resentments less keen, than usual ? Is the little kingdom of your mind more quiet than it has been, and the discontented party weakened and kept under ? It is well if it be so, and a good sig that the soul prospers, and is in health. We should examine every night, whether we have been quiet all day ? We shall sleep the better if we find we have. Let conscience keep up a grand inquest in the soul, under a charge from the judge of heaven and earth, to inquire, and due presentment make of all riots, routs, and breaches of the peace, and let nothing be left unpresented for favour, affection, or self-love ; nor let any thing presented be left unprose-outed according to law. Those whose natural temper, or their age, or distemper, leads them to be hot, and hasty, and unquiet, have an opportunity, by their meekness and gentleness, to discover both the truth and strength of grace in general; for it is the surest mark of uprightness to keep ourselvei^/rom our own iniquitifj Ps. xviii. 23. And yet, if the children of God bring forth these fruits of the Spirit in old age, when commonly men are most froward and peevish, it shows not only that they are upright, but rather that the Lord is upright, in whose strength they stand, that he is their rock, and there is no un-ritfhteousness in him, Ps. xcii. 14, 15.
awo rmv funprnvt fKx«'ra< to tXaitov ; cXf vrfra« ot»aptov; eviX«7f, ort rovtirti ir«Xeira« airacia rocmtm arpafia.—Begin With little thingi ^ Ib the oil gpilt! Ib a trifling quantity of wine stolen!
7. Delight in the company of meek and quiet persons. Solomon prescribes it as a preservative against foolish passion, to make no friendship with an angry man, lest thou leam his ways, ProY. xxii. 24, 25. When thy neighbour's heart is on fire, it is time to look to thy own. But man is a sociable creature, and cut out for converse; let us, therefore, since we must have some company, choose to have fellowship with those who are meek and quiet, that we may leam their way, for it is a good way. The wolf is no companion for the lamb, nor the leopard for the kid, till they have forgot to hurt and destroy. Company is assimilating, and we are apt insensibly to grow like those with whom we ordinarily converse, especially with whom we delight to converse, therefore, let the quiet in the land be the men of our choice, especially into standing relations and bosom-friendship. Observe in others how sweet and amiable meekness is, and what a heaven upon earth those enjoy who have the command of their own passions ; and study to transcribe such copies.—-There are those who take a pleasure in riotous company, and are never well but when they are in the midst of noise and clamour; sure beayen would not be heaven to such, for that is a calm and quiet region ; no noise there, but what is sweet and harmonious.
8. Study the cross of our Lord Jesus. Did we but know more of Jesus Christ, and him crucified, we should experience more of the fellowship of his sufferings. Think often how and in what manner he suffered; see him led as a lamb to the slaughter, and arm yourselves with the same mind. Think also why and for what end he suffered, that you may not in any thing contradict the design of your dying Saviour, nor receive his grace in vain. Christ died as the great peace-maker, to take down all partition-walls, to quench all threatening flames, and to reconcile his followers, not only to God, but one to another, by the slaying of all enmities, Epb. ii. 14,16. The apostle often prescribes a believing regard to the sufferings of Christ, as a powerful allay to all sinful and intemperate heats, as Eph v. 2. Phil. ii. 5, &c. Those who would show forth the meek and humble life of Christ in their mortal bodies, must bear about with them continually the dying of the Lord Jesus, 2 Cor. iv. 10. The ordinance of the Lord's supper, in which we show forth the Lord's death, and the new testament in his blood, must therefore be improved by us for this blessed end, as a love-feast, at which all our sinful passions must be laid aside, and a marriage-feast, where the ornament of a meek, quiet spirit is a considerable part of the wedding-garment. The forgiving of injuries, and a reconciliation to oar
Say to thyself, ** So much tranquillity ia sold, so much eorapos-ure." Sfici. c. 17.
AND QUIETNESS OF SPIRIT.
313 trother, is both a necessary branch of our prepara-ion for that ordinance, and a good evidence and in-tance of our profiting by it If God has there poken peace to us, let not us go away and speak rar to our brethren. The year of release under the aw, which put an end to all actions, suits, and quar-eU, begun in the close of the day of atonement; hen the jubilee-trumpet sounded.
9. ConTcrse much in your thoughts with the dark md silent grave. You meet with many things now hat disturb and disquiet you, and much ado you iaye to bear them: think how quiet death will make GO, and how incapable of resenting or resisting in-aries ; and what an easy prey this flesh, you are so ealous for, will shortly be to the worm that shall eed sweetly on it. You will ere long be out of the each of provocation, there where the wicked cease rom troubling, and where their envy and their iatred is for ever perished. And is not a quiet pirit the best preparative for thatquiet state ? Think low all these things, which now disquiet us, will ippear when we come to look death in the face; low small and inconsiderable they seem to one that s stepping into eternity. Think," what need is there hat I should so ill resent an afi'ront or injury, that im bat a worm to-day, and may be worms' meat to-Qorrow.'' They say, when bees fight, the throwing ip of dust among them quickly parts the fray.
Hi motut animorwn atque hac certamina tanta Puhent exiguijaetu eompresta quiescunt,*
little sprinkling of the dust of the grave, which ve are upon the brink of, would do much towards he quieting of our spirits, and the taking up of our [uarrels. Death will quiet us shortly, let grace |uiet us now. When David's heart was hot within tint, he prayed. Lard, make me to know my end, Ps. Lxxix. 3, 4.
To conclude: I know no errand that I can come ipon of this kind to you, in which methinks I should »e more likely to prevail, than in this; so much does aeekness conduce to the comfort and repose of our
• Firg. Gtor. lib 4.
Yet all those dreadful deeds, this dreadftil ftay, A cast of scattei'd dust will soon allay. Ihftbm.
CArgtoiiom aigaes excellently from the easiness of forgiving, own souls, and the making of our lives sweet and pleasant to us. If thou be wite herein thou thalt be wise for thyself That which I have been so intent upon in this discourse, is only to persuade you not to be your own tormentors, but to govern your passions, so that they may not be furies to yourselves. The ornament I have been recommending to you is confessedly excellent and lovely; will you put it on, and wear it, that by this all men may know that you are Christ's f disciples, and you may bo found among the sheep, on the right hand, at the great day, when Christ's angels shall yuther out of hit kingdom every thing that offends? Every one will give meekness a good word; but in this, as in other instances. Pro-bitas laudatur et alget'-^Honetty it applauded, yet neglected.
Love is commended by all, and yet the love of many waxeth cold: but let all that would not be self-condemned practise what they praise. And as there is nothing in which I should more expect to prevail, so there is nothing in which it will easier appear whether I have prevailed or no; this tree will soon be known by its fruits; so many are the circumstances of almost every day, which call for the exercise of this grace, that our profiting therein will quickly appear to ourselves, and to all with whom we converse. Our meekness and quietness is more obvious, and falls more directly under a trial and observation, than our love to God and our faith in Christ, and other graces, the exercise whereof lies more immediately between God and our ovni souls. Shall we therefore set ourselves to manifest, in all our converse, that we have indeed received good by this plain discourse ; that our relations and neighbours, and all that we have dealings with, may observe a change in us for the better, and may take knowledge of us, that we have been with Jesus ? And let not the impressions of it ever wear ofi*, but, living and dying, let us be found among the quiet in the land. We all wish to see quiet families, and quiet churches, and quiet neighbourhoods, and quiet nations; and it will be so if there be quiet hearts; and not otherwise. and being meek : T« c»KoXwrcpov rnt optIV oh'oi, firi jap fiaxpaw awoiniof fv< %€t\a0att fir\ xpttfiara 6awuvriffat, apuet 0cXf|9oi fxovow, &c.—What is more easy than to dismiss anger; for there is no necessity of sending to a remote country, nor to spend money { to will is all that is wanting. Horn. 19. ad. Pop. Aniioek. This is one of Efidttus'i ra c^* qju'v—tbings within our power.
SERMON,
SHOWING
THAT THE CHRISTIAN RELIGION IS NOT A SECT,
AND YET THAT IT IS EVERY WHERE SPOKEN AGAINST.
Acts xxiriii. 22.
——.Jar as concerning this sect, we know that every where it is spoken against.
Would you think that such a false and imridious representation as this should ever be given of the Christian religion, that* pure religion andundefiled, which came into the world supported by the strongest evidences of truth, and recommended by the most endearing allurements of grace and goodness, the ^ sayings whereof are so faithful, and so well worthy of acceptation; that sacred institution which scatters the brightest rays of divine light and love that ever were darted from heaven to earth ? That it is, which is here so invidiously called a sect, and is said to be everif where spoken against.
It will be worth while to observe,
1. Who they were that said this, they were the chief of the Jews who were at Rome, v. 17. The Jews were looked upon (at least they looked upon themselves) as a very knowing people ; the Jews at Rome (a place of learning and inquiry) thought themselves more knowing than the other Jews. St. Paul, in his Epistle to the RomanS) ch, ii. 17—20. takes notice of it: Thou art called a Jew, and mahest thy boast of God, and knowest his will, — and art confident that thou thyself art a guide to the blind, a light of them which are in darkness, &c. And we have reason to suppose, that the chief of the Jews there, who had the greatest advantages of education and correspondence, were the most intelligent. It might also be justly expected, that upon the first notices of the gospel, the Jews should have been of all people most ready to acquaint themselves with a religion which was so much the honour and perfection of their own ; and yet, it seems, the Jews, the chief a Jam. i. '27. b I Tim. i. 15.
TertuUian confidently asserts, Pritmm Neronnt in hone Sectam him wtaxime Honue orientem Ctftariaito giadio feroeismt. —^That Nero was the first who raged with the imperial sword against this sect rising at that time into general notice at Rome, jlpel. c. 5. of the Jews at Rome, knew no more of Christianity than this, that it was a sect every where spoken against. This we know, (say they,) and it was all they knew concerning it.
The Jews were of all ether the most bitter and inveterate enemies to the Christians. While the Roman emperors tolerated them, (as they did till Nero's time,*) the Jews with an unwearied malice persecuted them from city to city, and were the first wheel in most of the opposition that the gospel met with, when it was first preached. Now one would think they would not have been so vigorous and industrious to suppress Christianity, if they had not very well acquainted themselves with it, and known it to deserve such opposition: but it seems by this, they knew little or nothing of the religion they so much maligned, had never searched into the merits of its cause, nor weighed the proofs of its divine authority; but against all law and reason condemned it, {Sia ri}v 0f}/ii}v— merely upon common fame, as Justin Martyr complains ;t) and follow the ciy to run it down, because it was every where spoken against.
2. Upon what occasion they said this. They were now appointing a time to discourse with St. Paul upon the grand question in debate. Whether Jesus of Nazareth were the true Messiah or no ? And they seemed willing to hear what that great man had to say in defence of the religion he preached: We desire (say they) to hear of thee what thou thinkest, Now, one would expect that so good a cause, managed by such a skilful advocate, could not but carry the day, and be victorious, and that they would all have been brought over to the belief of Christianity ; but we find, t;. 24. that it proved otherwise. After all, there were those that believed not; and the text intimates the reason of their infidelity, they came to hear the word under a prejudice ; they had f Inqtutition* H agnitione wg Utta nomen detinftttr, women expwgnatwr —rojr tola pradamiuit.—AW inquiry into the merits or the case is omitted; the name only is attacked, the name only consigns to condemnation. Th-/. Ap. e. 3.
CHRISTIANITY NO SECT.
315 ilready imbibed an ill opinion of tbe way, which, right or wrong, they resolved to hold fast: and though some of them, by the help of divine grace, ^t over this stumbling-block, (that like the Bereans were more noble than the rest, and of freer thought,) ^et, many of them continued under the power of those prejudices, and were sealed up under unbelief, V. 26, 27. Thus is the power of the word in many baffled by the power of prejudice: they do not believe, because they are resolved they will not: they conclude that no good thing can 'come out of Nazareth, and will not be persuaded to come and see. Thus do they prejudge the cause, ^antwering the matter before they hear it, and it will prove folly and shame to them.
Now in the account they here give of their knowledge of the Christian religion, we may observe, (1.) That they looked upon it to be a sect, and we will prove that to be false.
(2.) A sect every where spoken against, and we will grant that to be true, that it is generally spoken against, though it is most unreasonable and unjust it should be so.
(1.) The Christian religion is here called (but miscalled) a *sect, aipictQ — a heresy. After the way which they call heresy, (says St. Paul, Acts xxiv. 14.) so worship I the God of my fathers.-^The sect of the Nazarenes; so Tertullus calls it in his opening the indictment against Paul, Acts xxiv. 5. It is called this wayt Acts ix. 2. and that way. Acts xix. 9. as if it were a by-path out of the common road. The practice of serious godliness is still looked upon by many as a sect, that is, a party-business, and a piece of affected singularity in opinion and practice, tending to promote some carnal design, by creating and supporting invidious distinctions among men. This is the proper notion of a sect, and therefore the masters and maintainers of sects are justly in an ill name, as enemies to the gpreat corporation of mankind; but there is not the least colour of reason to put this invidious and scandalous character on the Christian religion ; however it may be mistaken and misrepresented, it is very far from being really a sect. There were sects of religion among the Jews; we read of the sect of the Sadducees, (Acts V. 17.) which was built on peculiar notions, such as overturned the foundation of natural religion, by denying a future state of rewards and punishments. There was also the sect of the Pharisees, (Acts xv. 5.) the straitest sect o/* their religion, (Acts xxvi. 5.) which was founded in the observance and imposition of singular rites and customs, with an affected separation from, and contempt of, all mankind. These were sects; but there is nothing of the spirit e John i. 40. d ProY. xviii. 13. John vii. 51.
Aipcrir. EUrlio, opth. An opinion not forced upon us by the erideuces of truth, but chosen by us with some foreign design. • 3 Cor. v. 19. f Luke ii. 14. and genius of these in the Christian religion, as it was instituted by its great author.
[I.] True Christianity establishes that which is of common concern to all mankind, and therefore is not a sect The truths and precepts of the everlasting gospel are perfective of, and no way repugnant to, the light and law of natural religion. Is that a sect, which gives such mighty encouragements and assistances to those that tn every nation fear God, and work righteousness ? Acts x. 35. Is that a sect, which tends to nothing else but to reduce the revolted race of mankind to their ancient allegiance to their great Creator, and to renew that image of God upon man, which was his primitive rectitude and felicity? Is that a sect which proclaims God in Christ, * reconciling the world unto himself, and recovering it from that degenerate and deplorable state into which it was sunk? Is that a sect which publishes 'good-will towards men, and Christ the ' Lamb of God, taking away the sins of the world? Surely, that which concurs so much with the uncorrupted and unprejudiced sentiments, and conduces much more to the true and real happiness of all mankind, cannot be thought to take its rise from such narrow opinions, and private interests, as sects owe their original to.
[2.] True Christianity has a direct tendency to tiie uniting of the children of men, and the gathering of them together in one,t and therefore is far from being a sect, which is supposed to lead to a division, and to sow discord among brethren. The preaching of the gospel did indeed prove the occasion of contention. Our Saviour foresaw and foretold, (Luke xii. 51—53.) that his disciples and followers would be men of strife, in the same sense that the prophet Jeremiah was, (Jer. xv. 10.) not men striving, but men striven with: but the gospel was by no means the cause of this contention, for it was intended to be the cure of all contention. If there be any who, under the cloak and colour of the Christian name, cause divisions, and propagate feuds and quarrels among men, let them bear their own burthen ; but it is certain that the Christian religion, as far as it obtains its just power and influence upon the minds of men, will make them meek and quiet, humble and peaceable, loving and useful, condescending and forgiving, and every way easy, and acceptable, and pro6table one to another. Is that a sect which wa introduced with a proclamation of peace on earth? That which beats swords into plow-shares, and spears into pruning hooks? Or was he the author of a sect, who is the great centre of unity, and who died to break down ^partition walls, and tn slay all enmities, that he might * gather together in one the children of God, that were scattered abroad? t Secta Jicitur a Secando—It is called a sect ftt>m Mc«si»—to be separated. ff John i. 20. iii. 16. 1 John ii. 3. h Eph. il. 14-16. I John xi. 51
CHRISTIANITY NO SECT.
Was he the author of a sect, who came into the world '' not to destroy men*s lives hut to save them; and who taaght his followers not only to love one 'another, but to love their enemies, and to count ever}* one their ' neighbour, to whom they could be any way serviceable ?
[3.] True Christianity aims at no worldly benefit or advantage, and therefore must by no means be called a sect. Those who espouse a sect, are supposed to be governed in it by their secular interest, and to aim at wealth, or honour, or the gratification of some base lust. The Pharisees proved themselves to be a sect, by their thirst after the praise of men, and their greedy devouring of widows' houses: but the professors of Christianity have not only been taught, by the law of their religion, to live above this world, and to look upon it with a holy contempt, but have been exposed by their profession to the loss and ruin of all their secular comforts and enjoyments. Are those to be accounted politic and designing sectaries, who have for Christ cheerfully'" suffered the loss of all things ? Is that a sect, which instead of preferring a lAan to honour, or raising him an estate, lays him open to disgrace and poverty, renders him obnoxious to fines and forfeitures, banishments and imprisonments, racks and tortures, flames and gibbets, which were the common lot of the primitive Christians. Ceesar Vaninus, a sworn enemy to the Christian religion, and one who was industrious in searching out objections against it, owned that he could find nothing in it that savoured of a carnal and worldly design: no, it has always approved itself a " heavenly calling, and the strictest professors of it (even their enemies themselves being judges) have had ^ their conversation in the world in simplicity and godly sincerityy not with fieshly wisdom. Very unjustly therefore is it called a sect.
As to this, therefore, suffer a word of caution and exhortation: First, Let us take heed lest our profession of religion degenerate into any thing which may make it look like a sect. Christianity, as it was instituted by Christ, is not a sect; let not Christians then be sectaries. We make our profession of religion a sect, when we monopolize the church and its ministry and sacraments, and spend that zeal in matters of doubtful disputation which should be reserved for the weightier matters of the law; when •we place our religion in p meats and drinks, which should be placed in righteousness, and peace, and joy in the Holy Ghost; when we profess religion with a conceit of ourselves, and a contempt of others, and with any worldly design; when we sacrifice the common interests of Christ's kingdom to the particular interests of a party; and, in a word, when our profession is tainted with the ^ leaven of the Pharisees, which k Luke ix. 56. • Heb. iii. 1.
1 Luke z. 36,37. e 2 Cor. i. 12.
mPhU. iU.& p Rom. xiT. 17,18.
is both souring and swelling; then it degenerates into a sect. Let us therefore adhere to the sure and large foundations, and be actuated by a principle of love to, and so maintain communion with,' all that in every place, and under every denomination, call em the name of Jesus Christ our Lord, both theirs and ours. Let us be modest in our opinions, charitable and candid in our censures, self-denying in all oar converse; acting always under the influence of that wisdom that is from above, which isjirst pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and hypocrisy; that by this well-doing we may *put to silence the ignorance of those who call religion a sect.
Secondly, Let us not be deterred from serious godliness, or any of the requirements of it, by the invidious name of a sect, which is put upon it If a strict, and sober, and circumspect conversation, a conscientious government of our tongue, prajing and singing psalms in our families, a religious observation of the Lord's day, a diligent attendance upon the means of grace, joining in religious societies for prayer and Christian conference, and endeavouring, in our places, the suppression of profane-ness and immorality: if these, and the like, be called and counted the marks and badges of a sect, let us not be moved at it, but say as David did, (2 Sam. vi. 22.) If this be to be vile, I will be yet more vile. If the practice of piety be branded as a sect, it is better for us to come under the reproaches of men for following it, than under the curse of God for neglecting it. It is a ' very small thing to be judged of man's day, but he that judgeth is the Lord: let us therefore be more afraid of being sectaries, than of being called so. (2.) The Christian religion is here said to be every where spoken against. That it was spoken against, was evident enough; but that it was every where spoken against, was more than they could be sure of: they did not know all places, nor had they correspondence with, or intelligence from, every country ; but we must not wonder if those who oppose the truth as it is in Jesus, make no conscience of transgressing the laws of truth in common conversation. But we will suppose that the acquaintance and converse of those Jews at Rome lay mostly with those who were enemies to Christianity, and spoke against it, and they therefore concluded it eveiy where spoken against, because they found it spoken against in all places that they came to, or had advice from. Thus apt are we to embrace that as a general sentiment and observation, which we find received by those that we usually associate with, and so we run ourselves into mistakes, which larger and more impartial inquiries will soon rectify.
But we will take it for granted, however, that what they said was true, not because they said it. q Luke xii. I. r 1 Cor. I. 2. » I f :or. iv. 3,4.
• I Pet. ii. 15.
CHRISTIANITY NO SECT.
317 but because the experience of all ages does confirm It, and concur with it: so that a little acquaintance with books and the world will prove the observation which we ground upon the text: Doct, That it is, and always has been, the lot of Christ's holy religion, to be every where spoken against. Or thus: That true Christianity has all along met with a great deal of opposition and contradiction in this world.
I purpose not to enter into a particular disquisition of that which has been, and is, spoken against religion, nor do I undertake at present to show how false and unreasonable it is; that has been done nany a time by tlie best hands, and so effectually, hat every impartial eye must needs look upon the ;ause of the adversaries of religion to be a baflled raose : but I shall only make some improvement of his general observation, which cannotbe unseason-ible in an age wherein the gates of hell seem to be naking their utmost efforts against the church ; and the devil, as the calumniator and false accuser, to be ^more wroth than ever with the woman the church, and to push on the war with an unusual vigour against the remnant of her teed, which heep the commandments of God, and have the testimony of Jesus Christ.
I shall therefore, I. Inquire what it is in Christianity that 15 spoken against And, II. Show you why so holy and excellent a religion is spoken against; And then, III. Draw some inferences from this observation.
I. Who and what it is that is spoken against.
1. Jesus Christ, the author of our religion, is every where spohen against. When the First-begotten was brought into the world, old Simeon, among other great things, pronounced this concerning him, that he was a sign which should be spohen against, and by that means was set/or the fall of many, Luke ii. 34. When he was here upon earUi, he was spohen against. *The stone which was designed to be the head of the comer, was rejected, and set at nought by the builders. It was not the least of his sufferings in the days of his flesh, that he endured the contradiction of sinners against himself, Heb. xii. 3. They spoke against his person, as mean and contemptible, and one that had no form, nor comeliness:^ they spoke against his preaching, as false and deceiving, (John vii. 12.) as factious and seditious, (Luke xxiii. 2.) as senseless and ridiculous, for the Pharisees derided him for it, Luke xvi. 14. They spoke against his miracles, as done in confederacy with Beelzebub the prince of the derils, Matt. xii. 24. They spoke against his morals, charging him with blasphemy against God, profanation of the sabbath day, and all the instances of debauchery
Pt. cxviii. 23. > Matt, xxvii. 39. which were usually met with in a gluttonous man» a wine-bibber, and a friend of publicans and sinners. Matt xi. 19. They spoke against his followers, as a company of ignorant despicable people, John vii. 48, 49. Pass through all the steps and stages of his sufferings, and you will find him every where spoken against. They reproached him in all his offices; in his office of teaching, when they challenged him to tell who smote him ; in his office of saving, when they challenged him to save himself as he had saved others; in his office of ruling, when they challenged him to prove himself the King of the Jews by coming down from the cross. The common people spoke against him, even they that "passed by reviled him. The Pharisees and chief priests, the grandees of the church, were as severe as any in tlieir reflections on him. Princes also did sit and speah against him. ^ Herod and his men of war set him at nought, tKsivfi9a£—made nothing of him that made all things.
Nay, even now that he is set down at the right-hand of the Majesty on high,/ar above all principalities and powers,* (that is, both good and evil angels, so as to be no more hurt by the contradictions of the one, than he is benefited by the adorations of the otlier,) yet still he is spoken against. Besides the contempt cast upon him by the Jews and Mahometans, are there not with us, even with us, those who daringly speak against him ? Arians and Socinians are daily speaking against him as a mere man, thinking that a robbery in him, which he thought none, to be "equal with God. Quakers and enthusiasts speak against him as a mere name, setting up I know not what Christ within them, while they explode that Jesus that was crucified at Jerusalem. Atheists and deists speak against him as a mere cheat, accounting the religpion he established a great imposture, and his gospel a jest Profane and ignorant people speak slightly of him, as if our ''be loved were no more than another beloved; and some speak scornfully of him, as Julian the apostate did, that called him in disdain the Galilean, and the Carpenter's Son. Such as these are the hard speeches which ungodly sinners have spoken against him: the Lord rebuke them, even the Lord that has chosen Jerusalem, rebuke them.
2. God himself, the great object of our religious regards, is every where spohen against. It is not only the Christian revelation that is thus attacked by virulent and blasphemous tongues, but even natural religion also. The glorious and blessed God, the great Creator and Benefactor of the universe, that does good to all* and whose mercies are over all his works, even he is every where spoken against. Some deny his being; though his existence be so necessary, so evident, that if he be not, it is impossible
J Luke xxiii. II. ■ Phil. ii. 6.
t £ph. i. 20. 31. b Cant. v. 9.
CHRISTIANITY NO SECT.
any thing else should be, yet there are fools who My in their hearts, what they dare not speak out, that there it no God, Ps. xiv. 1. And he that says there is no God, wishes there were none, and if he could help it there should be none. Others blaspheme the attributes of God, who charge the all-seeing eye with blindness, saying. The Lord shall not see; (Ps. xciv. 7.) that charge the eternal mind with forget-fulness, saying, God hath forgotten; (Ps. x. 11.) that charge the almighty arm with impotency, saying. Can God furnish a table in the wilderness ? which is there called speaking against God, Ps. Ixxiriii. 19, 20. Those speak against God that promise themselves impunity in sin, saying, ^ They shall not surely die, and, God "* will not require it. And those that boldly avow their impiety and irreligion, saying to the Almighty, Depart from if#,—Job xxi. 14, 15. Some speak meanly of God, though he is infinitely great and glorious; others speak hardly of him, though he is infinitely just and good. The name of God is spoken against by the profane using of it; so it is construed, (Ps. cxxxix. 20.) They speak against thee wickedly, thine enemies take thy name in vain. Can there be a greater slight put upon the eternal God, than for men to use his sacred and blessed name as a by-word, with which they give Tcnt to their exorbitant passions, or fill up the vacancies of their other idle words? The name of God is thus abused, not only by those who utter dreadful oaths and curses, which make the ears of every good man to tingle, but by those who mention the name of God slightly and irreverently in their common conversation, in whose * mouths he is near when he isfarftom their reins. To use those forms of speech which properly signify an acknowledgment and adoration of God's being, as O God! or O Lord! or an appeal to his omniscience, as God knows; or an invocation of his favour, as God bless me, or God be merciful to me: I say, to use these or the like expres sions impertinently, and intending thereby to express only our wonder or surprise, or our passionate resentments, or any thing but that which is their proper and awful signification, is an evidence of a vain mind, that wants a due regard to that glorious and fearful name,' Tke Lord our God. I see not that the profanation of the ordinance of praying is any better than the profanation of the ordinance of swearing. The serious consideration of this, I hope, will prevent much of that dishonour which is done to God, and to his holy name, by some that run not, with others, to an excess of riot.
The providence of God is likewise every wkere spoken against by * murmurers and complainers, who quarrel with it, and find fault with the disposal of it, and, when they are ^hardly bestead, curse their King and their God. Thus is the mouth of the une Gen. iii. 4. f Deal, xxvlii. 58.
d Ps. X. 13. ff Jude 16.
* Jer. xii. 2. h laa. viii.2l.
godly set against the heavens, and their tongue umlk cth through the earth, i
3. The Word of God, the great rale of our religioo is every where spoken against. So it was when it wis first preached; wherever the apostles went preacli-ing the doctrine of Christ they met with those that spake against it, contradicting and blaspheming. Acts xiii. 45. So it is now that it is written. Atheists speak agnst the Scripture as not of authority; papists speak against it as dark and uncertaio, further than it is expounded and supported by tbe authority of their church, which receives* unwritten traditions paripietatis affectu ac reverentia — withtki same pious affection and reverence that they receiTC the Scriptures ; nay, and, if we may judge by their practice, with much more. Thus is the word of God blasphemed by them, who call themselves The temple of the Loi'd. But if we take away revelation (as the deists do) all religion will soon be lost; and if we derogate from the Scriptures (as the papists do) all revelation is much endangered.
Those also speak against the Scriptures who profanely jest with them ; and that they may the more securely rebel against scripture laws, make themselves and their idle companions merry with the scripture language: The word of the Lord is unto them a reproach, as the prophet complains, Jer. vi. 10. And another prophet found it so, whose serious word of the necessity of precept upon precept was turned into an idle song, (as Grotius understands it,) Isa. xxviii. 13. The word of the Lord was unto them precept upon precept. —Very likely it was done by the drunkards of Ephraim, spoken of, v. 1. and it gave occasion to that caution, v. 22. Be ye not mockers, lest your bands be made strong. Profligate and debauched minds relish no wit like that which ridicules the sacred text, and exposes that to contempt; as of old the insulting Babylonians must be humoured with the ^ Songs of Sion ; and no cups can please Belshazzar in his drunken frolic, but the sacred ^ vessels of the temple. Thus industrious are the powers of darkness to vilify the Scriptures, and make them contemptible: but he that sits in heaven shall laugh at them; for in spite of all the little efforts of their impotent malice, He will magnify the law, and make it honourable, according to the word which he has spoken, Isa. xlii. 21.
4. The people of God, the professors of this religion, are every where spoken against. Not only those of some particular persuasion or denomination, but (without regard to that) such as have been zealous in fearing God and working righteousness, have been, in many places, very much spoken against. Our blessed Saviour has told his disciples what treatment of this kind they must expect, that they should be reviled, and have all manner of evil said against them i Ps. Ixxiii. 9.
CoHc.Sn.4. k Ps. cxxxvii. 3.
1 Dan. ?. 2.
CHRISTIANITY NO SECT.
falselyy (Matt. ir. 11, 12.) that they and their names should be cast out as evil. Lake yi. 22. And if they called our Master, Beelzebub, no nick-names fastened on his followers can seem strange. Mocking was an old way of persecuting the covenant seed, for thus, he that was after the flesh, betimes persecuted them that were after the Spirit, Compare Gen. xxi. 9. with Gal. iv. 29. God's heritage has always been as a ■" spechled bird, that all the birds are against, (Jer. xii. 9.) and his children for signs and for wonders in Israel, that every one has a saying to, Isa. viii. 18. Even Wisdom's children have been called and counted fools, and their life madness; the quiet in the land represented as enemies to the public peace, and those who are the greatest blessings of the age, branded as the troublers of Israel. The primitive Christians were painted * out to the world under the blackest and most odious characters that could be, as men of the most profligate lives and consciences, and that even placed their religion in the grossest impieties and immoralities imaginable. Their enemies found it necessary for the support of the kingdom of the devil, the father of lies and slan-derSy fortiter ealumniari — to characterize them as the worst of men, to whom they were resolved to give the irrorst and most barbarous treatment. It had not been possible to have baited them if they had not firet dressed them up in the skins of wild beasts. And as then, so ever since, more or less, in all ages of the church, reproach has been entailed upon the most serious and zealous professors of Christian religion and godliness.
5. The ministers of Christ, the preachers of this religion, are with a distinguishing enmity every where spoken against. Under the Old Testament
God's messengers and his prophets were generally mocked and misused, and it was Jerusalem's meaeure-filling sin, 2 Chron. xxxvi. 16. It was one of the devices they devised against Jeremiah, to smite him with the tongue, because they would not, and they desired that others might not, give heed to any of his words, Jer. xviii. 18. Those to whom the prophet
Ezekiel was a very lovely song, and with their mouths showed much love to him, yet were still talking against him by the walls, and in the doors of their houses, and God lets him know it, Ezek. xxxiii.
; 30—32. And then it is not strange if the ministers
[. of the New Testament (in which truth shines with a F. stronger light) be with no less enmity spoken against r by those that love darkness rather than light. The apostles, those prime ministers of state in Christ's kingdom, were so loaded with reproach, that they
Were made a spectacle to the world,t a spectacle of m Zech. iii. 8. * See this at large, represented by CteeiliMt in Mittvcius Fttix. f ec«T|K»» rr«pfi9n/i€v.—ihe ikeatrt they played upon. I OUatftiata qm^^/uil but Who made every seventh day a day of idleness. Juvenal. pity to those'that have either grace or good-nature, but a spectacle of scorn to those that had neither. They were trampled upon as the filth of the world; and whereas the oflT-scouring of any thing is bad enough, they were looked upon as the off-scouring of all things, even unto this day ; after they had in so many instances approved themselves well, and could not but be made manifest in the consciences of their worst enemies, 1 Cor. iv. 9, 13. And it has all along been the policy of the church's enemies, by all means possible to bring the ministry into contempt, and to represent the church's Nazarites, even those that were purer than snow, whiter than milh, and more ruddy than rubies, with a visage blacker than a coal, so that they have not been known in the streets, I allude to that complaint. Lam. iv. 7, 8. Marvel not if the standard-bearers be most struck at.
6. The Christian religion itself has been, and still is, every where spoken against. The truths of it contradicted as false and groundless, the great doctrines of the mediation of Christ, and the resurrection of the dead, were ridiculed by the Athenian philosophers. The laws of it described as grievous and unreasonable, as hard sayings, which could not be borne by those who bid open defiance to the obligation of them, and say. Let us break their bands asunder, and cast away their cords from us, Ps. ii. 3. The ordinances of it despised as mean, and having no form nor comeliness. Sabbaths mocked at, as of old, (Lam. i. 7,1) and the sanctification of them represented as only a cloak for idleness. Sacraments reproached, and the sacred memorial of Christ's death and sufferings, by the persecutors of the primitive Christians, represented to the world, as the bloody and || inhuman killing and eating of a child; and their love-feasts, and holy kiss, (which were then in use,) as only introductions to the most abominable uncleanness. PrimitiveChnstianity was industriously put into an ill name; it was called emphatically *' The Atheism," because it overthrew idolatry, and undermined the false gods and worships that had so long obtained. This was the outcry at Ephe-sus, that if Paul's doctrine took place, the temple of the great goddess would be despised. Acts xix. 26, 27. It was also branded as a novelty, and an upstart doctrine, because it took people o£r from that" vain conversation, which they had received by tradition from their fathers. It was called at Athens a * new doctrine, and industriously represented in all places as a mushroom sect, that was but of yesterday. § It was looked upon as nearly allied to Judaism, because it was so much supported by the Scriptures of the Old
I DidmuT tct UratiMsimi dt Saeramtnto infanlicidii it pabulo Udt, et post eonvivium ince$to.—We are charged with murdering and eating our children at the sacrament, and we are represented as incestuous, &C. TtrtmU. Apol. e. 7.
BI Pet i. 19. o AcU XTii. 18.19.
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Testament, and nothing veas more despicable among the Romans than the Jews and their religion. The professors of Christianity were looked apon as unlearned and ignorant men, (Acts iv, 13.) the very dregs and refuse of the people.* Julian forbad the calling of them Christians, and would have them called nothing but Galileans, thereby to expose them to the contempt of those who are (as indeed most people are) governed more by a sound of words than by the reason of things. Thus when the devil was silenced in his oracles (as it is well known he was, upon the setting up of Christianity in the world) his mouth was opened in lies and slanders; and being forced to quit his pretensions to a deity, he appears barefaced, as a devil, (itapo Xoc) ti false accuser.
The reformed religion in these latter ages has been in like manner spoken against. Though it maintains all that [and only that] doctrine which Christ and his apostles preached, and was before Luther there, where popery, as such, never was before or since, that is, in the Holy Scriptures; yet the professors and preachers of it have been called and counted heretics and schismatics,t and by all possible artifices exposed to the odium of the people, that none might buy or sell, that is, have the benefit and comfort of civil society and commerce, that 'had not the mark, or the name of the beast, or the number of his name.
Nay, even among some that profess the Christian and reformed religion, the practice of serious godliness is very much spoken against. The power of religion is not only disliked and denied, but contra-dictedand condemned, by those who rest in the form. They that call the evil good, will call the good evil ;* and it is not strange if they, who abandon themselves to work all uncleanness with gpreediness, speak ill of such as run not with them to the same excess of riot, ^ where the wicked walk on every side,^ he that departeth from evil, maketh himself a prey.'* The old enmity between the seed of the woman and the seed of the serpent is still working, and the old game every day played over again. * The truth as it is in Jesus, and the truth which is according to godliness, will be contradicted by those that lie in wait to deceive. Bigots on all sides will have something to say against catholic charity and moderation: they that are fervent in spirit, serving the Lord, and forward to every good work, must expect to be evil spoken of by such as affect a lukewarmness and indifferency in religion: nor can those who walk circumspectly, not as fools, but as wise, escape the lash of their tongues who live at large, and walk loosely, and at all adventures, as the fool* in Israel.
II. I come now, in the second place, to inquire
Greg Nazian. Invtct. m Julian. Orat. 1. p. (mihi) 43. t LeUardi from loUMm—tarn: so my Lord Cuke firom Mr. Pox. r Rev. »lii. 17. a ba. y. 30. t I Pet. i?. 3, 4. u Paalm xii. 8. ^ ba. lix. 15. what is the reason that so holy and excellent a religion as Christianity is, meets with such hard usage, and is thus spoken against, every where spoke* against. When we hear such an outcry as this made against Christianity, it is natural for us to inqoire, as Pilate did, when such a clamour was raised against its author, lhy, what evil katk it dsm! Truly we may say concerning it, as Pilate did con-coming him, We find no fault in it. Which of all its opposers convinces it of sin or error ? It invades no man's right, breaks in upon no man's proper, is no disturbance of the peace, no enemy to the welfare of families and societies, is no prejudice at all to the interests of states and princes, but to all these highly beneficial and advantageous: why then is it thus accused, condemned, and spoken against? We will endeavour to find out the true reason of it, though it is impossible to assign a justifiable reason for that which is most unreasonable.
1. The adversaries of religion speak against it because they do not know it. Sound knowledge has not a greater enemy in the world than ignorance. Our Lord Jesus was therefore despised and hated by the world, because the world knew bim not, Jdm i. 10. If they had known the dignity of his perMm, the excellency of his doctrine, and the gnracioos design and purpose of his coming into the worid, certainly they would not have crucified the Lord sf glory, I Cor. ii. 8. "^ They that did it, did it throagii ignorance, and knew not what they did. Thus they who say to the Almighty, ' Depart from us, could not say so if they did not at the same time studiously decline the knowledge of his ways. No man will speak against religion and the power of it, that has either seriously weighed the proofs and evidences of it, or impartially tried the comfort and benefit of it ' If they knew this gift, this inestimable gift of God, instead of speaking against it, they would covet it earnestly as the best gift. *' He that looks at a distance upon men dancing, would think them to be mad;" (it was Peter Martyr's comparison, in a sermon which had so good an influence upon the conversion of the Marquis of Yico;) " but let him come nearer them, and observe the regularity and harmony of all their motions and postures, ard he will not only admire their order, but find in himself an inclination to join with them. So be that contents himself with a distant and transient view of the practice of piety, will perhaps take up hard thoughts of it; but a better acquaintance will rectify the mistake." When the spouse in the Canticles had given a description of her beloved to the daughters of Jeiusalem, the same, who before had scornfully asked, * What is thy beloved more than another w Eph. iv. 31. compared with Tit. i. 1. X Acts Hi. 15,17. Luke xxiii. 34. 7 Job xxi 14
I John iv. 10. • Cant. ?. a vi. L
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921 beloved? now as seriously inquire, Whither it thy beloved gone, that we may seeh him with thee ? Tbe people of God are called his ^ hidden ones, and their life is a "^ hidden lifcy their ** way above ; and therefore it is that the world speaks evil of them, because it knows them not, I John iii. 1. They who speak evil of these dignities, speak evil of those things which they know not, as the apostle speaks, Jude 8, 10. How unjust then and unreasonable is the enmity and malice of the adversaries of religion, to condemn what they never inquired * into, and to load that with the vilest reproaches, which, for ought they know, merits the highest encomiums! And how excellent then are the ways of God, which none speak ill of but those that are unacquainted with them! while those that know them, witness to the goodness of them, and Wisdom is justified of her children, Matt. xi. 19.
2. They speak against it, because they do not like it; and we know that ill-will never speaks well. Though they have little acquaintance with religion, yet they know this concerning it in general, that it is not agreeable f with the way of their hearts, which they are resolved to walk in, nor with the course of this world, which is the chart and compass they steer by, and from which they take their measures. They know this, that it lays a restraint on their appetites and passions, and consists much in the mortifying their beloved lusts and conuptions; and therefore they have a secret antipathy to it: « the carnal mind, which is enmity against God, is so against all who bear the image of God. Christ has bid his disciples to expect the hatred of the world, and not to marvel at it, John xv. 18, &c. They who hate to be themselves reformed, will never love those that are reformed: out of the abundance therefore of the heart, and the malignity that is there, it is no marvel if the mouth speak ; where the root of bitterness is, it will bear gall and wormwood. The daring sinner, that stretches out his hand against God, finds it too short to reach him; but, ' say they, with our tongue we will prevail, our lips are our own. The beast that made war with heaven, in the apocalyptic vision, though he had ten horns, and those crowned, yet is not described doing mischief with them, but opening his mouth in blasphemy against God, to bias-pheme his name, and his tabernacle, and them that dwell in heaven. Rev. xiii. 5, 6. The poison of the serpent's seed is under their tongue, Rom. iii. 13.
3. They speak against religion because it speaks gainst them. They who have fellowship with the b Pnl. Uxxiti. a e Col. iii. 3. d Prov. xy. 24. Psal. x. 5.
Quid iniquias quam ut oderint homines quod ignorant f Tune tnim mergtmr quaut/o eognoncilur an mereatur.—WhiX is more unjust than for men to hate what they are ignorant ofl First, let the merits of a cause be known, and then let sentence be pronounced. Trr-tmL Aptt. e. I. t AnU Mff imeipntni oJi$t0 quan ntut, ne eognilot ant imtari pomnt omi dawumw lun pauimt.—They commence their hatred before they commence their tcquatntance, lest, should they commence an Y unfruitful works of darkness, hate the light which discovers them: nor do any curse the rising sun, but those who are scorched by it. Why were the Pharisees so exasperated against our Saviour,' but because he spake his parables against them, and laid them open in their own colours ? Why did the world hate him who so loved the world,** but because he testified of it that its works are evil ? Why had Joseph's brethren such a spleen against him, but ^because he was a witness against them, and brought to his father their evil report? Why did Ahab hate Micaiah, and call Elijah his enemy, ^ but because they were the faithful reprovers of his wickedness, and never prophesied good concerning him, but evil ? Why did the inhabitants of the earth rejoice when the witnesses were slain, ^ but becauso those two prophets, by their plain and powerful preaching, tormented them that dwelt upon the earth ? The everlasting gospel is a testimony, either to us to convince us, or against us to condemn us; and then, no wonder if those speak against it, who hate to be convinced by it, and dread to be condemned by it. '"The prophet complains of those that laid snares for him that reproveth in the gate; and why is it that faithful ministers are so much hated, but because their X business is to show people their transgressions ? If they would flatter sinners that flatter themselves in a sinful way, and cry peace to them to whom the God of heaven does not speak peace, they might avoid a great deal of reproach and censure; but they dare not do it. They arc not to make a new law and gospel, but to preach that which is made; they IKlve their rule in that caution given to the prophet, (Jer. xv. 19.) Let them return unto thee, but return not thou unto them. The hearts and lives of men must be brought to comply with the word of God ; the word of God can never be made to comply with the humours and fancies of men. Ministers, as they would not for the world make the way to heaven any straiter or narrower than Christ has made it; so they dare not make it any broader or easier, nor offer life and salvation on any other terms than the gospel has already settled. If they aim at" pleasing men, they cannot approve themselves the servants of Christ; and therefore are they so much spoken against. And the same is the reason why the most strict and serious Christians are so much spoken against, because their piety and devotion, their justice and sobriety, their zeal and charity, are standing reproofs to the wicked world, acquaintance with us. they should either be constrained to imi. tate us, or, at best, forbear condemnation. Jtfin. Fet. p. CmiAij 30.
Rom. Till. 7. 1 John iii. 13. f Psal. xii. 4. r Matt xxi 4.V h John viL 7. i Gen. xxxvii. % k I Kings xxii. 8. xxi. 20.
1 Rev. xi. 10. m Isa. xxix. *21. and Iviii. i.
NaturaU est et oditt* quern timet ; et quern wt»turrit infetlare ti pouie. -It is natural for us to bate, and if possible, to injure, the person whom we fear. Min. W. a Gal. i. 10.
CHRISTIANITY NO SECT,
and condemn it,* as the faith and holy fear of Noah condemned the infidelity and security of the old world. The Sodomites were vexed at Lot's godly conversation, as much as he was at their filthy conversation. P Wherefore does the blood-thirsty hate and revile the upright, while the^'itrl Meek his soul? but for the same reason for which Cain hated Abel, ^ because his own works were evil, and his brother's righteous, III. Notcfor the application of this doctrine, Let us see what good use we may make of this observation concerning the wickedness of the wicked, in speaking so much against religion and godliness, and what is our duty in reference hereunto.
I. Let us admire the patience and forbearance of the God of heaven, in that he bears so much and so long with those who thus speak against him and his holy religion. The affront hereby given him is very great, and (we would think) intolerable ; even hard speeches, that reflect upon an infinite majesty, have in them a kind of infinite malignity. He hears and knows all that which is said against him, and against his truth and ways, and as a jealous God resents it. He has always power in his hands to punish the proudest of his enemies; nor would their immediate ruin be any loss to him: and yet, '' sentence against these evil words and works is not executed speedily. Be astonished, O heavens! at this, and wonder, O earth! that these wretches who rebel against the beams of such light and glory, who spurn at the bowels of such love and grace, are not immediately made the visible monuments of divine wrath and vengeance; and, flke Sodom and Gomorrah, set forth for an example 1 That the blasphemers and scoffers of these last days are not instantly struck dumb, struck dead. That he, who has so much said against him, does himself keep silence, and does not answer all these reproaches and contradictions (as he easily could) in thunder and lightning. Though his silence and'^brbearance are turned to his reproach, even by those that have the beneHt of it, who, therefore, think him altogether such an one as themselves, and take occasion from his patience to question his faithfulness, and challenge his justice, saying, • Where is the promise of his coming? Yet he bears, and his patience is stretched out even to long-suffering, because he is * not willing that any should perish, nor that any means should be left untried, to prevent their perishing. Therefore he bears with sinners, because this is the day of his patience, and of their probation. The " wrath of God is revealed from heaven in the word of God, that we might be awed by faith more than in present providences, which would be an awe to o Heb. xl. 7. r Eccl. viii. II. u Rom. i. la p ProT. xiix. 10. • 2 Pet. ill. 3. 4. T Ps. 1.3. q I John iii. 12. t % Pet. ill. 9. w Jude 14,15. sense. But there is a day coming, a dreadful day, when our ' God shall come, and shall no longer keep silence; a day foretold in the early ages of the world, by * Enoch, the seventh from Adam ; when judgment shall be executed upon ungodly ainnen, for all their hard speeches, which day he will not anticipate, ior he knows it is coming, Ps. xxxvii. 13. It is agreeable to the regular course* of justice, that all judgments be adjourned to the judgment-day, and all executions deferred till execution-day; and, therefore, now he condescends to reason with those that speak against him, for their conviction, as he does by the prophet, (Ezek. xviii. 25, &c.) where he fairlj debates the case with those who said, The wag of the Lord is not equal; that every mouth may he stopped with an unanswerable argument before it be stopped with an irreversible sentence, and those who have spoken against him, may be sent * speechless to hell He keeps silence now, because, when he does speak, he will be justified. When our Lord Jesus was here upon earth, with what an invincible patience did he endure the contradiction of sinners! When so many ill things were witnessed against him, he was silent to admiration, ^ answered not a word to all their unjust calumnies and accusations; but at the same time he bound them over to the judgment of the great day, by that awful declaration, (Matt. xxvi. 64.) Hereafter ye shall see the Son of man sitting on the right hand of the power ;—' and still he bears with us in expectation of that same day. He docs not take vengeance presently, because he has an eternity before him for the doing of it.
And, by the way, we may infer hence, that those, who would be like their heavenly Father, must bear reproach and contradiction patiently. When any thing is said against us, reflecting ever so little disparagement upon us, or our families, our resentments of it are very sensible, and we are apt to take it improperly; nay, and to say we do well to he emffry, for it is not a thing to be endured. Not to be endured ? O think how much God bears with the contempt and reproach cast upon his great name, and that will surely qualify our resentments of any indignity done to our little names! Who are we, tiiat we must not be spoken against ? or what are our sayings, that they must not be contradicted ? Such affronts as these we should learn to bear, as David did when Shimei cursed him, * So let him curse; and as the Son of David did when his enemies reviled him, blessing them that curse us, and praying for them that thus persecute us, that we may he the children of our Father who is in heaven. God adjourns his vindication to the great day, and then X Matt. xiii. 1-2. Matt. xxvi. 63. 1 Heb. X. n
7 John six. 9. M 2 Sam XTi. 10.
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323 sorely we may adjourn ours to that day, as St. Paul does his, 1 Cor. iv.-5.
2. Let us acknowledge the power of divine grace, in keeping up the Christian religion in the world, notwithstanding the universal contradiction and opposition it has met with. One would think, that a way thus spoken against every where, should have been long ere this lost and ruined, and the Christian name cut off, to be no more in remembrance; *» which its adversaries have so kidustriously endeavoured : Mf it had been of mfn, it had certainly come to nought quickly, though they had let it alone; but being of God, it was to admiration victorious over all opposition. A sect, a cheat, could never have supported itself against so much condftdiction; no human power or policy could have kept it up, nor any thing less than an almighty arm. The continuance of the Christian religion in the world to this * day, is a standing miracle for the conviction of its adversaries, and the confirmation of the faith of those that adhere to it. When we consider what a mighty force was raised by the powers of darkness against Christianity, when it was in its infancy; how many they were who spoke against it, learned men, great men; books were written, laws were made, against it; those that spoke for it, how few were they! and how mean and despicable! the foolish things of the world, and the weak; ^ and, yet, we see the word of God mightily growing and prevailing: must we not needs say. This is the Lord's doingt and it is marvellous in our eyes ? The several false religions of the heathens, with their various superstitions and idolatries, though they gave very little opposition one to another, but agreed together well enough; yet having no foundation in truth, they all withered away, and dwindled to nothing: and after the mighty sway they had borne, and all means possible were used to support them, at length their day came to fall, their oracles were silenced, their altars were deserted, and the gods themselves were famished, (Zeph. ii. 11.) and perished from the earth; according to that prediction, Jer. x. 11. which is put into the mouths of the captive Jews, to retort upon their insulting enemies, and for that purpose is originally in the Chaldee dialect. We may ask triumphantly, not only, * Where are the gods of Ha-math and Arpad ? Where are the gods of Sepharvaim, Henah, and Ivah, those obscure and petty deities ? But where are the gods of Babylon and Egypt, Greece and Rome ? the illustrious names of Saturn and Jupiter, Juno and Diana ? Where are the gods which oar British and Saxon ancestors worshipped, before they received the light of the glorious gospel ? Are they not all forgotten, as dead men out of mind, and b Ps. \%xx\\\. 3. 4. e AcU V. 38.
See this excellc Dtly enlarged upon by the learned Grotius, 42r K R. C. /. «.
4 AcU six. SO. t 2 Kings xviii. cM. f Exod. iii. 3,4.
Y 2 their names written in the dust? But Christ's holy religion, though for some ages it was utterly destitute of all secular supports and advantages, and was assaulted on all hands by the most vigorous attacks of its daring and most implacable enemies; yet it has strangely weathered its point, and is in being; and, thanks be to God, in some places in a flourishing state to this day ; its cause is an opposed, but never i. baffled, cause. ' Let us turn aside now, and see this great sight, a bush burning, and yet not consumed ; and say, the Lord is in it of a truth; come and see the Captain of our salvation riding forth in the chariot of the everlasting gospel,' with his crown upon his head, and his bow in his hand, conquering, and to conquer. That which was every where spoken against Christianity, was like the viper which fastened upon St. Paul's hand ;" it gave people occasion to think very ill concerning it, and to look for its speedy fall; as the barbarous people concerning him, whom they concluded to be a murderer, and expected that he should have swollen, or fallen down dead. But it has in all ages shaken those venomous beasts into the fire, and taken no harm, and so has proved its own divine original. Let us herein acknowledge the wisdom and power of our Lord Jesus, who has so firmly built his church * upon a rock, that the gates of hell, that is, all its powers, and policies, and numbers, could never prevail against it. Mahomet, though he industriously adapted his religion to the sensual appetites of men, whose reason only, and not their ]usts,t could object against it; yet he obtained no strength nor interest at all, till by a thousand artifices he had got the power of the sword, and with it forbad any, upon pain of death, to speak against him or his doctrine ; charging his first followers, who were to propagate his religion, if they met with any that objected against it, not to dispute with them, but to Ai7/them immediately: by which means that grand imposture, in a little time, got some footing in the world, and by the same barbarous and inhuman methods it has been supported now above a thousand years. And in like manner that great enemy of the church, represented in St John's vision, maintains his interest, by causing that as many as would not worship the image of the beast, should be hilled Rev. xiii. 15. Thus are errors and false religions propagated; strip them of these supports, and they fall to the ground of course: but, on the contrary, the Christian religion was planted and preserved not only without, but against, secular force, recommended and upheld by its own intrinsic truth and excellency, and that divine power which accompanied it The preachers and professors of it every where spoken against, and V Rev. vi. 3. h Acte xxviii. 3. i Matt. xvi. IS. f See the learned Dr. Humphrey Prideaux*8 excellent History of the lAfe of Blahomet
CHRISTIANITY NO SECT. yet every where getting ground, and strangely victorious, merely by the word of their testimony, and by not loving their lives unto the death. ^Thus it come salvation and strength and the kingdom of our Gody and the power of hit Chritt,
3. Let us greatly lament the folly and wickedness of those who speak against Christ and his holy religion, and if we can do any thing, have compassion upon them, and help to undeceive them, and rectify their mistakes. Surely this is one of the abominations committed among us, for which we should be found among those that tigh and cry, (Ezek. ix. 4.) one of those instances of the pride of sinners for which our souls should weep in secret, Jer. xiii. 17. This is that reproach of the solemn assembly which is such a burthen to all good men, Zeph. iii. 18. Our ears should tingle, and our hearts tremble, to hear the reproach and contempt cast upon Christ and his religion, or to hear of it; and looking upon ourselves as nearly concerned in sacred things, we should be sensibly touched with the profanation of them. To affect us herewith, let us consider, (1.) The great dishonour hereby done to our God in the world. They that reflect upon his truths and ways, his word and ordinances, reflect upon him, he that touches these, touches the apple of his eye ; If, therefore, we have any love to God, or concern for his honour, and have cordially espoused the interests of his kingdom, what is an affront to him, will surely be a grief to us. It cannot but be a vefy melancholy thought to every sensible soul, that the God who made the world, is made so light of in the world; that he who docs so much good to the children of men, has so little honour from them, nay, and has so much dishonour dune him by them every day, 'and his name continually blasphemed; that the Lord Jesus, who so loved the world, is so much hated and despised by the world. "• The reproaches of them who thus reproach our Master, if we be his faithful ser%'ants, we should feel as falling upon us. " And if he take what is said and done against his people, as said and done against himself, much more reason have they to find themselves aggrieved in that which is said and done against him. If we pray heartily that God's name may be hallowed, as we should do every day, we should grieve heartily that his name is dishonoured, as we see it is every day. And our resentments of the reproach cast upon God and religion, we should make an humble and pious remonstrance of before God in prayer, as king Hezekiah spread Rabshakeh's blasphemous letter before the Lord, with that tender and affectionate request, Lord how down thine ear and hear: Open, Lord thine eyes and see, 2 Kings xix. 16. How pathetically does Joshua plead, (eh, k Rev xii. 10,11. I Isa. Iii. 5. m Pt. Ixix. 9. s Matt. XXV. 4S. • Ps. Ixiv. 8. p Gal. vi. 7. q Hos. xlv. 9. vii. 9.) What wilt thou do unto thy gresU name ? And with what a concern does the psalmist, in the name of the church, insist upon this, Ps. Ixxiv. 10. 0 Gody how long shall the adversary reproach f SkmU the enemy blaspheme thy name for ever? And, ». 1& Remember this, that the enemy hath reproachedj 0 Lord, and that the foolish people have blasphemed thy name. And how earnestly does he beg, r. 22. Arise, O God, plead thine othi cause. Thus should the honour of God ^d religion lie nearer our hearts than any other con2^m whatsoever.
(2.) Consider the miserable condition of those who presumptuously speak against God and religion. Though they may do it with an air of assurance, as if they fpi no hazard, yet he that rolls this stone, it will certainly return upon him sooner or later. They that speak against religion speak against their own heads, ° and their own tongues will at last fall upon them. We have reason to bewail their madness, and to pity and pray for them, for they know not what they do. Miserable souls ! How will they be deceived at last, when they shall find that p God is not mocked / And that while they were studying to put contempt on religion, they were but preparing eternal shame and confusion for themselves ! The Lord is a jealous God, and will not hold them guiltless that thus profane his name: their wit, and learning, and figure in the world, may imboldea them in their sin, and bear them up a while in an open defiance of all that is sacred, but nothing can prevent their utter ruin, except a serious and sincere repentance ; which is an unsaying, with shame and self-loathing, of all that which they have proudly spoken against God and godliness. They that pervert the right ways of the Lord, will certainly ifall therein ; ^and they that wrest the Scriptures, do it to their own destruction. Religion's motto is, Neme me impune lacessit.^He who injures me, injures him* self, ** It is dangerous playing with edge-tools." * Jerusalem will certainly be a burthensome stone to all people that burthen themselves with it. They that spurn at the rock of Salvation, will not only be unable to remove it, but will find it' a stone of stum-bling, and a rock of offence. And we find those who ridiculed the word of the Lord, "^broken, and snared, and taken. Let all those, therefore, that mourn in Sion, weep over those that will not weep for themselves ; and look with pity and compassion upon those who look upon them with scorn and contempt (3.) Consider the mischief that is hereby done to the souls of others. They who thus err, their error remains not with themselves, but this poisonous and malignant breath infects others. Words spoken against religion ' eat as tloth a canker; and they who speak them, seldom perish alone in their iniquity, for * many follow their pernicious ways. Unwary r 2 Pet. iii. 16. u Isa. xxviii. 13.
• Zech. xii. 3. r a Tim. ii. I7.
t I Pet ii. a w 2 Pet ii. ^
CHRISTIANITY NO SECT.
325 lOuts are easily beguiled, and broaght to conceive rooted prejudices against that which they hear every where spoken against; and few have consideration and resolution enough, to maintain a good opinion of that which they who set up for wits make it their business to cry down. " Sergius Paulus was a prudent man, and yet St. Paul saw him in danger of being turned away from the faith, by the subtle suggestions of Elymas the sorcerer, which therefore the apostle resented with more than ordinary keenness. It is sad to think how many young people, who, perhaps, were well educated and hopeful, when they go abroad into the world, by conversing with those who lie in wait to deceive, have their minds insensibly vitiated and debauched,^nd, perhaps, they are made seven times more the children of hell than those that first seduced them. Under pretence of free thought and fashionable conversation, and a generous disdain of preciseness and singularity, atheistical principles are imbibed, the restraints of conscience shaken off, brutish lusts not only indulged, but pleaded for, and serious godliness and devotion looked on with contempt; and thus the heart is impregnably fortified for Satan against Christ and his gospel, tcrath is treasured up against the day of wrath, and those who might have been the blessing, prove the plague, of their age; which is a lamentation, and shall be for a lamentation, to all who wish well to the souls of men, and to those, especially, who are desirous of the welfare of the rising generation.
4. Let us take heed that none of us do at any time, directly or indirectly, speak against the ways of religion and godliness, or make a confederacy with those that do so. ^ Submit to divine instructions, given with a strong hand, not to walk in the way of those people who speak ill of religion. Take heed of embracing any notions which secretly tend to derogate from the authority of the Holy Scriptures, or to diminish the honour of religion in the soul; or of accustoming yourselves to such expressions as treat not sacred things with that awful regard which is due to them. Those were never reckoned wise men who would rather lose a friend than a jest; much less are they to be accounted so, who will rather lose the favour of their God. How can it be expected, that those, who in their common converse make themselves merry with serious things, should at any time be serious in them, or experience the influence and comfort of them ? It is not likely that those who make the word of God the subject of their jests, should ever make it the guide of their way, or find it the spring of their joys. Let us not choose to associate with those who have light thoughts of religion, and are ready upon all occasions to speak against it. It is not without good reason, that I Actixili. 7^10.
7 Isa. viii. II, 13. among the many words with which St. Peter exhorted his new converts, this only is recorded, save yourselves from this untoward generation Acts ii. 40. 'Those that listen to the counsel of the ungodly and stand in the way of sinners, as willing to walk with them, will come at length (if almighty grace prevent not) to sit in the seat of the scornful. Let us therefore abide by that which Job and Eliphaz, even in the heat of dispute, were agreed on, that the counsel of the wicked shall be far from us; which protestation we have. Job xxi. 16. and xxii. 18. It is dangerous making friendship with those who have an enmity to serious godliness, lest we learn their way, and get a snare to our souls.
There are two common pretences, and seemingly plausible ones, under which those who speak against religion shelter themselves; but they are neither of them justifiable.
(1.) They pretend that it is only for argument sake that they object against religion, and pick quarrels with it, and (so little esteem they have of the thing called sincerity) they will not be thought to mean as they say. And are the great principles of religion become such moot points, such matters of doubtful disputation, that it is indifferent which side of tlie question a man takes, and upon which he may argue, pro or con—for or against, at his pleasure ? That grave and weighty •saying of a learned heathen is enough to silence this pretence. Mala enim et impia consuetudo est, contra Deos disputandi, sive ex animo id sitj sive simulate — It is an evil thing to talk against religion whether a man means as he says or no, or (in the language of our age) whether he speak seriously, or only banter. Julian the apostate, who, before he threw off his disguise, frequently argued against Christianity, pretended it was only for disputation sake. But out of the abundance of the heart the mouth speaks, and whence can such evil things come, but from an evil treasure there ?
(2.) They pretend that it is not religion that they ridicule and expose to contempt, but some particular forms and modes of religious worship which they do not like. And this is one ill effect of the unhappy divisions among Christians, that while one side has laboured to make the other contemptible, religion in general has suffered on all sides. To reprove what we think amiss with prudence and meekness, is well; but to reproach and make a* jest of that which our fellow-Christians look upon as sacred, and make a part of their religion, cannot be to any good purpose at all. To scoff at the mistakes or weaknesses of our brethren, is the way to provoke and harden them, but not to convince and reform them. They who think to justify this way of ridiculing those that differ from them, by the instance of Elijah's jeering the priests of Baal, perhaps
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not what manner of spirit they are of, no more than those disciples did who would have their intemperate heats countenanced by the example of that great prophet.
5. Let us, who profess the Christian religion, be very cautious that we do not give occasion to any to speak against it. If there are those, in all places, who are industrious to cast reproaches upon religion, then we have need to walk circumspectly, and to look well to our goings, that those who watch for our halting may have no occasion given them to blaspheme. It is certain, that though in religion there is nothing which may be justly spoken against; yet among those who profess it, there is too often found that which deserves to be taxed, and which cannot pass without just and severe reflections. Pudet hacapprohrxa nobis — These reproaches are a disgrace to us, —Are there not those within the pale of the church, through whom the name of God and his doctrine arc blasphemed, ** and by reason of whom the way of truth is evil spoken of? Are there not those who wear Christ's livery, but are a ♦ scandal to his family, ^ spots in the love-feasts, and a standing reproach to that worthy name by which they are called? Now though it is certainly very unjust and unfair to impute the faults of professors to the religion they profess, and to reproach Christianity because there are those that are called Christians who expose themselves to reproach; yet it is, without question, the sin of those who give men occasion to do so. This was the condemnation in David's case, and entailed the sword upon his house, though the sin was pardoned, by which he hvid given great occasion to the enemies of the Lord to blasphetne, 2 Sam. xii. 14. Let us therefore double our diligence and care, to give no offence either to Jew or Gentile; that religion, which has so often been wounded in the house of her friends, may never be wounded through our misconduct.
If we inquire (as we are concerned to do) what it is that gives occasion of reflection upon religion, we shall find that the imprudence of those that profess it gives some occasion, but their immoralities much more.
(1.) The imprudence of Christians often turns to the reproach of Christianity. There may be such over-doing, even in well-doing, as may prove undoing. When more stress is laid than ought to be upon some instances of religion, to the exclusion of others, and the exercises of devotion are either mistimed, or misplaced, or mispropo Kioned, religion is hereby misrepresented, or looked upon to disadvantage. Rash and indiscreet zeal may give occasion to those who seek occasion to speak against ail religious
• Luke ix. 55. b 3 Pet. ii. 2.
The foulest reproaches or the primitive Christians took rise from the vile practices of the Gnostics, and other Pseudo-chris. Uans. or which. Vid. Ewitb, EccL Hist. 1.4. c. 7. zeal. Therefore ' walk in wisdom toward them thai are without. Religion is a most sweet, and pleasant, and amiable thing: let not us, by oar indiscretioii, make it a task to ourselves, and a terror to othen. The more the children of God * are children of wisdom, the more they justify it, and its ways. Christian prudence is very much the beauty and strengtli of Christian piety. Though it will secure the welfare of our own souls if we walk in oar integrity, yet it is necessary, for the preserving the credit of our profession, that we walk in wisdom, that ' wisdom «f the prudent which is to understand his way that ^wisdom which is profitable to direct, ** And ifoKf man lack this wisdom let him ask it of God wbo^'vei liberally, and upbraids us not with our folly. Pray with David, (Ps. xxvii. 11.) Teach me tfty way,0 Lord, and lead me in a plain pathy because of miae enemies, (Hebr. because of mine observers.) Our enemies are our observers, and will be ready to reproach our way, for the sake of the false steps we take in it; and therefore we have need to ponder the path of our feet, and let discretion guide and goven our zeal.
(2.) The immoralities of those who profess Christianity turn much more to the reproach of that holy religion, when those who are called Christians are griping and covetous, and greedy of the world; when they are false and deceitful, and unjust in their dealings, sour and morose, and unnatural to their relations, turbulent and unquiet in societies; when they are froward and passionate, proud and haughty, hard-hearted and oppressive, loose and intemperate; when they are found guilty of lying and cheating, drunkenness or uncleanness; when it appears that they keep up some secret haunts of sin, under the cloak and covert of a specious profession; when they who profess the Christian faith, indulge themselves in those things that are contrary to the light and law even of natural religion: this is that which opens the mouths of the adversaries to speak reproachfully of that religion, the profession of which is made to consist with such vile practices, which cannot possibly consist with the power of it. This makes people ready to say, as that Mahometan prince did, when the Christians had broken their league with him, *^ O Jesus! are these thy Christians?" Or, as the complaint was upon another occasion, Aut hoc non evangelium, aut hi nan eoange Uum Either this is not gospel, or these are not to he called professors of the gospel, * If ministers give offence in any thing, not they only, but their ministry, will be blamed. Nay, if servants, and Christians of the lowest rank and figure, be unfaithful and disobedient to the government they are under, the ^ fuaae 9f
I; e Jude 12. • Luke vii. 35. ff Eccl. X. la i 3 Cor. vi. 3.
a CoL Iv. 5.
f Prov. xlv. a
k Jam. L5.
k 1 Tim. vi. I.
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327
Gody and his doctrine, is likely tu be blasphemed. Let us, therefore, who profess relation to the eternal God, and dependence upon the blessed Jesus, and a regard to the Holy Scriptures, as we value the reputation of our religion, ^walk worthy of the Lord ttnto all pleasing. Let us order our conversation so, in every thing, that we may ''adorn the doctrine of Gad our Saviour, While we are called by so good a name, let us not dare to do an evil thing. The disciples of Christ are as a "city upon a hill, and have many eyes upon them, and therefore have need to behave themselves with a great deal of caution, and to *^ abstain from all appearance of evil. Let us ot do any thing that is unjust, or unbecoming us, nor allow ourselves in that which we know the gospel we profess does by no means allow of, lest we be to answer another day for all the reproach of religion which we have occasioned. How light soever we may make of this now, we shall find that it will greatly inflame the reckoning shortly, when God will assert the honour of his own name, and will be glorified upon those by whom he was not glorified. In consideration of this, let us see to it, that we Phave our conversation honest among the adversaries of our religion, that they who speak against us as evildoers, may, by our good works which they shall behold, be brought to glorify God, and to entertain good thoughts of religion ; or at least, <ithat we may with well doing put to silence the ignorance of foolish men. Our religion, I am sure, is an honour to us ; let not us then be a dishonour to it.
6. If there be those every where that speak against religion and godliness, let us then as we have opportunity be ready to speak for it. Every Christian should be both a witness and an advocate for his religion, and the rather because it is so much opposed and contradicted : next to our care not to be a shame to the gospel, should be our resolution not to be ashamed of the gospel: you are subpoenaed by the Ring of kings to appear for him in the world; Ye are my witnesses, saith the Lord, Isa. xliii. 10. Do not betray this cause then by declining your testimony, how much soever you may be brow-bentcn and confronted. Say with a holy boldness, as Elihu, (Job xxxvi. 2.) Suffer me a little, and I will show you that I have yet to speak on God's behalf. You hear what is daringly said against God, how his holy name is trampled upon and abused, his truths contradicted, his word and ordinances vilified, and have yon never a word to say for him ? Is our Lord Jesus appearing for us in heaven, pleading our cause there, pleading it with his own blood, and shall not we be ready to appear for him on earth, and plead his cause, though it were with the hazard of our blood ? As it is tlien a time to keep silence, when
1 Col. i. 10. • Thea. ▼. S3.
m Tit H. 10. p 1 Pet ii. 12.
a Matt V. 14. q I Pet ii. 15.
T Pi. xxx Tiii. 13.
ft Eccl iii. 7.
we ourselves are spoken against, ''/ as a deaf man heard not; so it is then * a time to speak when God is spoken against, and the honour of our religion lies at stake: at such a time we must take heed, lest by a cowardly silence we wrong so just a cause, as if we were either ashamed or afraid to own it Wisdom's children should take all occasions to justify wisdom, and vindicate her from the aspersions that are cast upon her. Read the doom of him that is ashamed of Christ and of his words in this adulterous generation, (Mark viii. 38.) Of him shall the Son of man be ashamed when he comes in the glory of his Father, Not confessing Christ when we are called to it, is in efiect denying him, and disowning relationship to him; 'and they who do so, except they repent as Peter did, will shortly be denied and disowned by him. If we should, with an 'ang countenance at least, drive away a backbiting tongue that reproaches our brother, much more a blasphemous tongue that reproaches our Maker. Should we hear a near relation, or a dear friend, (in whose reputation it is natural for us to reckon ourselves sharers,) spoken against and slandered, we would readily appear in his vindication; and have we no resentments of the contempt and contumely cast on religion? Can we sit by contentqy to hear God and Christ, and the Scripture and serious godliness, reflected on, and have we nothing to say in their behalf? Common equity obliges us to be the patrons of a just, but wronged, cause. And that we may not think ourselves discharged from this duty, by our inability to defend the truths and ways of God, and so make our ignorance and unskiifulness in the word of righteousness an excuse for our cowardice and want of zeal, we ought to take pains to furnish ourselves with a clear and distinct knowledge of the ^certainty of those things wherein we have been instructed. We must labour to understand not only the truths and principles, but the grounds and evidences, of our religion, that we may be able to *give an answer {airo Xoytav, an apology) to every man that asks us a reason of the hope that is in us. How industrious are the profane wits of the age to find out something to say against religion! and should not that quicken us to provide ourselves with the 'armour of righteousness both on the right hand and on the left, aiming at the *riches of the full assurance of understanding ? And if we do (as there is occasion) with humility and sincerity, and from a principle of zeal for God and his honour, appear in defence of religion and its injured cause, we may doubtless take encouragement from that promise, (Matt. x. 19.) It shall be given you m that same hour what ye sliall speak, God will own those that own him, and will not fail to furnish his faithful advocates with needful t Lukexil.8. 9Tim.ii. 10. » Luke 1. 4 J 2 Cor. f\. 7.
▼ Prov. XXV. 23. X 1 Pet iii. 15.
• Col. ii. 2.
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instructions, and many times ordains such * strength out of the mouth of babes and sucklings, as strangely stills the enemy and avenger.
7. Let none of us ever think the worse-of the way of religion and godliness for its being every where spoken against, nor be frightened hereby from walking in that way. The contempt cast on the practice of piety, is with many an invincible objection against it; their good impressions, good purposes, and good overtures, are hereby crushed and brought to nothing : they have that within them which tells them, that the way of sobriety and serious godliness is a very good way, and they sometimes hear that word behind them saying, ^ This is the way, walh ye in it; but they have those about them that tell them otherwise, and thus the convictions of conscience are overruled and baffled by the censures and reproaches of men, whose praise they covet more than the praise of God, But to take off the force of this objection, let us consider these four things : (1.) Consider who they are that speak against religion and godliness. Not only they who are mortal men, whom the ^ moth shall eat up like a garment; men that shall die, and the sons of men, which shall be made as grtgff, all whose thoughts will shortly perish with them, and therefore why should we fear their reproach, or be afraid of their revilings ? Not only they who are fallible men, who may be mistaken, and whose judgment is by no means decisive; nor such as will bear us out: shall we put what men say in the scale against what God says ? Let God be true, and every man a liar. We must not be judged hereafter, and therefore should not be ruled now, by the sentiments and opinions of men. Those who speak against religion are also for the most part bad men, men of unsettled heads, debauched consciences, and profligate lives. It is the fool, and none but he, that says in his heart. There is no God. The scoffers of the last days are men that walk after their own lusts, whose carnal fleshly interest retains them on that side. David was abused by the abjects, (Ps. XXXV. 15.) and the Christians at Thessalonica, by certain lewd fellows of the baser sori. Acts xvii. 6. Such as those are the men that make a mock at religion; and shall we be swayed and influenced in the greatest concerns of our immortal souls by such men as these \ Shall those have the government of us, that have so little government of themselves? Shall the cavils and vain scoffs of those, who know not what it is to be serious, carry the day against the deliberate sentiments of all wise and good men, who have with one consent subscribed to the equity and goodness of religion's ways? If we choose such as these PB.viii. 3. b l8a.xxz.2l.' e ba. li. 7, 8,12. d 9 TbesB. iii 2. • EccL x. 3. t Arcbbp. TIllotBOD'ft Sermoii on 2 Pet. i\. a for our leaders, surely the blind lead the blind; and we know the consequence.
(2.) Consider how trifling and frivolous that is which is commonly said, against religion and godliness. The devil made his first fatal assault upon mankind by lies and slanders, suggesting bard thoughts of God, and promising impunity in sin; and by the same wretched methods he still supports and carries on his interest in the world. They who speak against religion, make lies their refuge, and under falsehood they hide themselves. All those bold and daring things which are spoken against religion, are either groundless and unproved calumnies, or very unjust and unfair representations. Hence the enemies of religion are said to be '^ eibsurd and unreasonable men; men who, while they cry up the oracles of reason, rebel against all the light and laws of it. Put all that together which is spoken against godliness, and weigh it in the balances of right reason, and you will write Tekel upon it, weighed in the balances and found wanting. And, as if an overruling Providence had forced the scoffen of these last days to confess their own infatuation some of those who have been most sharp in their invectives against religion, have been no less free in their satires against reason itself, as if they were resolved to answer the character of Solomon's fool, whose * wisdom fails him so far, that he saiih to every one that he is a fool.
(3.) Consider how much is to be said for religiout notwithstanding it is every where spoken against. Religion has reason on its side, its cause is a good cause ; and it is the right way, whoever speaks against it. ''* It is no disparagement" (as that excellent pen expresses it) " to be laughed at, but to deserve to be so." You have heard religion reproached, but did you ever find that it deserved to be so? Nay, on the contrary, have you not found that it very well deserves your best affections and services ? Inquire of those who have made trial of it, consult the experiences of others: ' Call now, if there be any that will answer thee, and to which of the saints wilt thou turn ? ^ Ask thy father, and he will show thee ; thine elders, and they will tell ^ thee, that the fear of the Lord, that is wisdom, and to depart from evil, that is understanding. They will tell thee, ^ that religion's ways are ways of pleasantness, and all her paths are peace, and that all the wealth and pleasure in this world is not worth one hour's communion vnth God in Jesus Christ. They will tell thee, that there are no truths so certain and weighty as divine truths, and that no statutes and judgments are so righteous as the divine law, which is holy, just, and good. They will tell thee, that real holiness and sancti-
K Job ▼. 1. i Job xxviii. 28.
k Deut xxxii. 7. k Prov. lit 17.
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329 fication is the perfection of the haman nature, as well as the participation of the divine nature; that a firm belief of the principles of religion is the greatest improvement of our intellectual powers, a strict adherence to its rules our surest guide in all our ways, and a cheerful dependence upon its promises, the fountain of better joys, and the foundation of better hopes, than any we can be furnished with in the things of sense and time. They will tell thee, that a life of serious godliness is incomparably the most sublime and honourable, the most sweet and comfortable, life a man can live in this world; and that nothing does more answer the end of our creation, better befriend societies, or conduce more to our true interest in both worlds, than that holy religion which is every where spoken against,