Chapter II
The inward effects of an lioly disrjosition and temper in the soul are an ability
in the understanding to discern, judge of, and approve spiritual things, and a sincerity in the heart, inclining a man to icalk in God s ivays ; what it is
to be sincere and without offence.
The inward fruits and effects that flow from a principle of holiness, and do constitute and form such an habitual frame of spirit as may practically
fit a man to walk holily, are next to be considered, and they are two :
1. In the understanding, an ability to discern upon all occasions the
difference of things, and upon an act of discretion choose and approve what
is best ; or (as the words may be varied) a judgment to discern of the
excellency of things in the ways of religion, what is more excellent than
other, and to approve of and cleave thereto.
2. In the heart ( that ye may be sincere, which respects walking), a sin
cerity to incline and direct a man in his way, to keep him so as not
to turn to the right hand or the left, and to preserve him from stum
bling and falling from his course ; and therefore it is joined here with
axgoffxoxoi, which signifies both those that walk without wandering from
their scope, their mark,* which in their course they are bound for, as also
that are void of offence, or stumbling, or giving occasion to others so to do ; and therefore I added, which practically fit a man to walk holily. 1. In the understanding there are holy principles
: sis TO do/j/j.d^siv ra
dia,<ppovra. Both words here used have an amplitude, a comprehensiveness in them. I will open each apart, and fit them each to the other, and all
to the thing in hand.
(1.) It signifies to try and discern the difference of things from their
counterfeit or contraries a word taken from goldsmiths, as the use of the word in 1 Peter i. 7 evidently shews, where he speaks of the
(<5o/c/,a/oj>) of faith, which is found more precious than gold, though tried with the fire (the goldsmith tries gold and metals either by the touchstone or by the fire). And in an allusion to this metaphor, it is
trial
applied to a discerning the difference of doctrines, whether about things to be done or believed : 1 Thes. v. 21, Prove, or try, all things. He had
spoken of prophesying in the words afore, in which ordinary gifted men
being not infallible, might mingle verisimilia, errors like truth, or dross and corrupt doctrine with truth, he exhorts them doxifidfyiv, to try, or
prove, and so hold fast what is good.
(2.) It imports, withal, an approving in judgment of what is good, a
savouring, relishing, closing with and cleaving to the goodness of it as good and best for him. Thus, Rom. xii. 2, 3, Be renewed in your mind, that
you may prove what is that good, that perfect will of God (it is the same
word), not only to discern the will of God in its truth from falsehood in all
the latitude and perfection of it (as David speaks, Ps. cxix. 97, I have
seen an end of all perfection, but thy commandments are exceeding broad ), but to approve it. There is a vastness and variety of duties commanded, * Metapliora sumpta ab iis qui aliquo contendunt. Beza.
1 iO OF GOSPEL HOLINESS [BOOK I
sins forbidden ; and to discern those, especially the spiritual part of them, which is the perfection that gives the acceptation, this no man can do but by being renewed in his mind ; but farther, so as withal to prove and
close with the goodness of that will of God in each particular thereof, to
like it, relish it, savour it (as Horn. i. 28 the word is used), under this consideration and respect, that it is acceptable to God, as well as perfect in
itself; yea, and also as good, yea, best for a man s self that is to do it, and all this out of a suitableness : this, to be sure, is found only in and from a renewed mind. And thus in that former place, 1 Thes. v. 21, this word doxi/Aafyiv is to be understood, Try and prove all things, hold fast what is good. There is, you see, 1, a discerning the difference, prove or
try, joined with holding fast, or cleaving to the mind of God as good, as good for me ; that if I were to make my own statutes I would live by, it should be those and no other which I find revealed in God s word. Ps.
cxix. 127, 128, Therefore I love thy commandments above gold, yea, above
fine gold. Therefore I esteem all thy precepts concerning all things to be
right ; and I hate every false way. The expressions are as full as full may be : I esteem, I love, yea, I esteem thy precepts out of love to their
suitableness ; therefore I esteem them because I love them, and all and
every one of them, and that concerning all things, as they direct me in all and each circumstance of my ways, as they concern any part of my life, oppose my dearest lusts, or cross my strongest desires. And not content with this, he expresseth it by his hatred of its contrary, I hate every false way.
As these are the two imports of the word doxi^dfyiv, namely, both, 1, to
try, and 2, to approve, so suitably the other word, which here expresses the object of these acts, ra diapsgwra, translated things that differ, is such a word, and so industriously singled out, as answers to both, clasps in with both ; for it signifies either, 1, things that differ, and so yokes well with
* to try or discern, the object of which is the difference of things. 2. They are things that excel, and are more excellent, and so yokes with the other import, to approve as best, or most excellent. I need not give you an account of the first, that diatp seovra, signifies things that differ,
adidtpoga are things indifferent. But for the second import of the word take Luke xii. 7, Ye are of more value, of more excellency in God s
* than many sparrows. Yet it is the same word that is used here. So likewise when it is said, 1 Cor. xv. 41, that one star differs from another
esteem,
star in glory ; that is, excels another. We say of things more excellent, compared with things less, that there is a great deal of difference. Christ obtained a more excellent name, Biapoouregov. So then let us take up the
apostle s meaning, as it comprehendeth both these senses.
1. He prays their understanding may be so habited with spiritual judg ment and sense upon all occasions, whether of proposals of doctrines to
them, matters of controversy, wherein there is an aptness to deceit, through a likeness, that yet when they see reasons on this side and on that side, they might be able out of sense to say, This is truth ; that they might dis cern truth from falsehood, and approve it ; or in matters of practice, in all
turnings of their lives, or cases of conscience, they might quickly discern and judge what they were to do, to see and say, This is my way ; and that
they might know this clearly, so as not to be deceived, but so as to walk
comfortably, as knowing they are doing the will of God. And this is one frame or constitution of spirit the judgments of God s people are clothed
with. Of Christ it is said, Isa. xi. 2, 3, The Spirit of the Lord, and a
CHAP. II.] IN THE HEART AND LIFE. 141
Spirit of wisdom and understanding, as the fruit of that Spirit, should
rest on him, and he should be of quick understanding in the fear of the Lord ; that is, he should be quick-eyed, nimble-sighted, to discern the dif ference of things ; and answerably every Christian is made more or less a
sagacious creature. He receives wisdom in matters doctrinal, prudence in matters practical, Eph. i. 8, Col. i. 9, a skill to know at the instant how to walk, which all the notional knowledge in the world cannot stamp on the mind ; for that is not ad manum at every turn when a man is to act, but a
practical skill is needful. If a scholar had learnt all the art offfencing in
all the postures of it, and had the rules imprinted on his fancy, yet a fencer
brought up to it hath a skill beyond him, a sagacity impressed through use on his eye, his hand, to spy out every advantage. Such a practical art in
discerning a man s way doth the Holy Ghost stamp on the judgment of a man regenerate, which no use nor learning can ever enable unto. Then
again, apply the use of this word to a discerning a difference in things. When a man is turned to God, how is this fulfilled in him ? He is enabled to see a strange difference, as in things and persons both worldly and
spiritual, so in the ways of men, and in the difference of ministers. When a man is unregenerate, he is darkness, and to men in the dark color omni bus unus, all colours are alike. Morality and natural devotion in men go for grace and holiness. Glow-worms shine as well as stars, but when a man
is converted, the darkness is past, and the true light shineth, as John
speaks. And then he discerns and knows, as the same John says, 1 John
v. 19, that we are of God, and the whole world lieth in wickedness. The
Scriptures afford a thousand such instances. And all this the regenerate man discerns by a kind of sense and infused sagacity. For the farther increase of such light doth the apostle here pray ; for as this increaseth, so likewise holiness increaseth in the heart and life.
2. He prays that their judgment might be so habited as to close with, approve, savour the goodness and excellency of things spiritual, according to their several degrees of excellency as best for them ; that they might approve the excellency of spiritual things in comparison of things and persons worldly, and answerably esteem and value Christ and all his excellencies, so as to give up all for him, as Paul did, Phil. iii. 8, I account all things as loss and dung, for the excellency of the knowledge of Christ. And thus Peter speaks, To you that believe he is precious, 1 Peter ii. 7, whenas all disobedient ones refuse him. To such a man the saints of God are the excellent ones of the earth, as they were to David and Christ, Ps. xvi. Likewise the things of the law are excellent things, as the prophet speaks, and accordingly are valued by such a man. And he so values them as to choose these as best, and best for him. Ps. cxix. 30, I have chosen the way of truth, thy judgments have I laid before me. I have deliberately viewed and considered them all, and as deliberately chosen them, and that as my heritage to live upon ; ver. Ill of that psalm. 3. Besides approving in common the excellency of things spiritual in
comparison to earthly and carnal, the apostle s meaning is of their approving among things spiritual those that are most excelling. Our apostle praying for grown Christians, as these Philippians were, the aim of his prayer was, that among those more excellent things they might still more and more, as he had spoken of abounding, approve of what was most excelling. In those
primitive times, though there were not several forms of religion, and all of them acceptable to God, as some have dangerously spoken, for there is but one God, one faith, one baptism which latter is by a synecdoche put for
142 OF GOSPEL HOLINESS [BOOK I.
all other instituted ways of worship yet according to the several degrees of light there were in some churches and persons further and more excellent
attainments ; and in this regard it is he prays for these Philippians that
they might be heightened to the approbation of what was most excellent,
that they might abound in knowledge, love, and sense, so as to embrace
and pursue after of all other what was most excellent, by perceiving the
comparative different excellency that was between spiritual things. Acts
xviii. 25, 26, you read of a man of God, Apollos, who was instructed in
* fervent in spirit, that taught and
the way of God, and one that was
spoke diligently the things of the Lord, yet knowing only the baptism
of John. You read likewise, chapter xix., of certain disciples that were
true Christians, and have that testimony given them, both here in the story
of Apollos, chapter xviii. 27, and also in that succeeding chapter xix. 1-3,
&c. ; and these had all been instructed in what was fundamental, for even John had taught them that they should believe on him who should come
after him, that is, on Christ Jesus, so ver. 4, who yet, ver. 2, are said not
to have heard so much as whether there be any Holy Ghost, that is, either
in those his gifts which accompanied the profession of Christ, as risen and
ascended, or perhaps because they were not struck with any special inten
sive apprehension of it, to take up their heedful regard to him ; yet it was
accounted sufficient that they and he believed on Christ. And therefore
Aquila and Priscilla took Apollos, as Paul also those disciples, and instructed
him, as it is said, more perfectly, or expounded unto him more perfectly the way of the Lord, Acts xviii. 26. It was not teaching him a new way, but in a way of superstruction of what he knew before. What says the
apostle, 1 Cor. iii. 11 ? Other foundation can no man lay than what is
laid, and, as you see, was unto them laid, even Jesus Christ ; and yet,
says Paul, I shew you a more excellent way. Take the apostles them
selves : there were many things which they could not bear ; their weak
stomachs would have cast them up again. John xvi. 12, I have yet many
things to say unto you, but you cannot bear them now. And that them
now refers to an after time, in which they should receive a Spirit of truth,
ver. 13. To the apostles there was a double coming of the Spirit, as to us
and them there is of Christ. The one secret, when he regenerated them,
as of Christ when he stole into the world unknown : John i. 10, 11, He
was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. The
other coming of the Spirit is, when he comes as a comforter: John
xiv. 20, And in that day, says Christ, you shall know that I am in the
Father, and you in me, and I in you. As you see an instance of attain
ing things more excellent in the apostles themselves, and Apollos, and
those at Ephesus, so you may see the like in the Corinthians, 1 Cor. ii. 6
and 1 Cor. iii. 1, 2. "The apostle is bold to distinguish and put difference
between them that are perfect, and what he taught unto such, and the
Corinthians themselves he wrote to. Of the first says he, we speak wisdom among them that are perfect, so chap. ii. 6 ; but as for the other,
you read what he says, chap. iii. 1,2, And I, brethren, could not speak
to you as unto spiritual, but as unto carnal, even as unto babes in Christ.
I have fed you with milk, and not with meat : for hitherto ye were not
able to bear it, neither yet now are ye able. Nay, after he had written
and almost concluded that epistle (that I may bring it to the very language
< And yet I
of the text), 1 Cor. xii. 31, he says to the same Corinthians,
shew unto you a more excellent way.
CHAP. II.] IN THE HEART AND LIFE. 143
This I insinuate, 1, to shew how remote those are from this primitive
spirit, that would include all within their circle, and that circle must be what a whole nation, yea, churches of nations, agree upon, as if there were not room still for something more excelling, built on the former foundations ; though indeed to destroy or alter principles fundamental, is
to destroy the church universal, both that which is now on earth and hath been. But soberly compare these instances (if there were no other) with the attempts and principles of this and the former times, and let none of us exclude himself out of Paul s prayers; that is, of professing ourselves to be in a capacity still to approve of things more excelling than yet we do ; and let us pray to God daily to deprive us of no manifestation of himself which saints in this life are and have been capable of.
The only observation (besides those which have been insinuated and
scattered as I have gone along) I centre on, is from the coherence of those
* That your love may abound yet more and more in knowledge, and in all judgment ; that ye may approve things that
words, ver. 9 and ver. 10,
are excellent ; that ye may be sincere and without offence till the day of
Christ : ti$ TO doKipdfyiv, to the end you may approve, &c., and it is this.
Obs. That the readiest and speediest way for any or every Christian to come to discern and judge aright of things that differ (as matters of doc
trine controverted, cases of conscience, and also of ways that are more
excellent in religion) is this, that they abound in love, knowledge, with all
sense, as was explained. This observation is natural from the words sig
* to the end you approve, &c. Take sense here in all the senses I have mentioned ; for faith, as it hath all senses annexed to it and found in it, Heb. v. 14, seeing, hearing, tasting, smelling, so faith conduceth to the discerning of things spiritual, which are not taken by reason
ri dotipafyiv,
only, but by a spiritual sense joined thereto: Job xii. 11, Doth not the ear try words, and the mouth taste its meats ? which conjunction and
comparison signifies, that the discerning of truths is as discerning by the
taste. The understanding, as made spiritual, is the palate of the soul :
* The spiritual man discerneth all things, 1 Cor. ii. 15. The word p?ovzn/, put for wisdom, is savouring ; and says Job, Job vi. 80, Cannot my
tasto discern perverse things ? He appeals to sense for things that are grossly perverse, as a man by taste discerns his meat if it be stale or corrupted. Peter s judgment having a vitiated humour overflowing it, hereupon says Christ, Thou savourest not the things of God, Mat. xvi. 23. My brethren, the regenerate part hath all truth and goodness originally wrought and interwoven into the temper and constitution of it, itself is nothing but truth and goodness ; and so all spiritual things are but prepared (as 1 Cor. ii.) or suited and fitted for it, and so thereby a Christian hath a
great predisposition to judge of doctrines and practices. This suits, or
this suits not, says he, with the regenerate part ; and however, though that is not the sole determiner (for then there would be no want nor need of reason or others teaching), yet when reason hath done all it can, if this neither approves nor relisheth, there is a bearing off, a not closing with what is propounded.
Or if we take sense for experience, as it is superadded to faith, Eom. v., this is an help to judge. The apostle speaks, Heb. v. 14, of strong meat. The strongest truths are suited to be digested and taken in by those that have their senses exercised to discern both good and evil. He speaks of
experimental Christians trained up in temptations and cases of difficulty ; whereas one (as afore) that is unskilful in the word of righteousness (the
144 OF GOSPEL HOLINESS [BOOK I.
word in the margin is, hath no experience) will be able to digest only milk. A man discerns in things spiritual the difference, not by argument merely, but by aim, that he presently says, This is crooked, that is straight ; as a merchant s taste who is used to wines, or an experienced apothecary
judgeth of drugs, and as jewellers judge even by sense of jewels. Or if we
take sense for extraordinary impressions from communion with God and
sense of his love in the heart, these mightily enable and guide a man, con
firm him, and lead him into truth. How come men to discern adoXov yaXa, the sincere milk of the word ? 1 Pet. ii. 2. It follows, If so be you have tasted, says he, that the Lord is gracious. Infants discern the
sweetness of their milk by sense, not reason. I cannot dispute, but can
die for the truth, said the holy woman martyr. Thus John exhorts them
to communion with God the Father, shewing this as one privilege of it, that being pre-informed therewith, he tells them, chap, ii., Ye have
received an anointing that teacheth you all things ; not that they needed
not teaching, for then why should he have written to them against them
that seduced them ? but he recalls them in those words unto that principle which would exceedingly further them in judging of truths ; even as Paul
in the case of justification by works bids them but to have recourse to the
thoughts they had at conversion, when they were first humbled for sin Did you then trust in your works for salvation ? this was enough to con
* This persuasion came not of him that called
fute that wicked opinion.
you, says Gal. v. 8; and so chap. iii. 2, he appeals to experience in the same or like question to decide it : This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of
faith?
Lastly, to grow up in love. Working by faith is the shortest way to know God s will. There is a blessing of God that guideth such a man : John vii. 17, If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. And David con
firms it: Ps. cxix. 98-100, Thou, through thy commandments, hast made me wiser than mine enemies ; for they are ever with me. I have more
understanding than all my teachers : for thy testimonies are my medita
tion. I understand more than the ancients, because I keep thy precepts. Having shewed you what it is to approve the things that are excellent, I come in the next place to explain to you what it is to be sincere.
1. Sincerity is opposed to what is counterfeit. Thus the apostle joins
sincerity and truth together, 1 Cor. v. 8. That then is sincere which is
genuine, which is right, which is true, as when we say, This is true gold.
2. Sincerity is opposed,* also, to that which is void of mixture. Thus
sincera, in the Roman language, is sine cerd, without wax mingled. We do
not huckster the truth, saith Paul, we do not mingle it with false wares, but as in sincerity, 2 Cor. ii. 17. Sincerity there is opposed to mixture. Now then, apply it to grace. A sincere heart is, as the apostle calls it, a
true heart, an heart genuinely holy. Heb. x. 22, Let us draw near with
a true heart, true to God, faithful to him in all things, as David is said to have been. A sincere heart is a sound heart, 2 Tim. ii. 22, an heart that
hath a principle of life and health in it, which works out all mixture of ill
humours, and purgeth itself from all filthiness of flesh and spirit, and
mingleth with no sin, in the constancy of a man s course. He keeps him-
eelf that the evil one touch him not, as sound, pure wine bokes, and seeks
to cast out the scum.
* Qn. applied ? ED.
CHAP. II.] IN THE HEART AND LIFE. 145
3. Sincerity signifies that which may be brought to the sun ; so in 2 Cor.
i. 12, We have had our conversation in this world, not in fleshly wisdom, but in godly sincerity, or in the sincerity of God, eiXixgiviia 0soD, that is, whereof God is witness, which may be brought to him, be held up to the
sun, and be judged to be such, according to that of Christ, John iii. 21, But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God.
4. But sincerity hath a peculiar relation to walking with God (as the word shews with which it is joined, airgoaxonoi, without stumbling in his
way, for that word is properly used only of the feet), and so it importeth a sound constitution of spirit both towards God and the commandments
of God in walking with him, &c. (as David expresseth it), being upright in
* If thou wilt walk before me (speaking to
the way
: 1 Kings ix. 4,
Solomon), in integrity of heart, and in uprightness, to do according to all
that I command thee, and keep my statutes and my judgments, &c.
5. But sincerity implies more particularly these two things :
(1.) A right intention aiming at God. It is therefore called the sincerity of God in that 2 Cor. i. 12, and it is opposed there to fleshly wisdom, whereby a man seeks to bring the world and religion together. No (saith the apostle) ; I aimed at God sincerely, and that is the testimony of my conscience. In that 2 Cor. i. 12, he joins with it simplicity. Now in Mat. vi. 22, that which the apostle calleth simplicity, Christ there calleth
singleness. If thine eye be single, saith he ; it is the same word. Now
Christ his aim and scope is evidently in that place to speak of sincerity of
intention in aiming at God, and in throwing out worldly ends ; for he
speaks it in relation to a sincere purpose of not serving two masters. Men think to compound with both, to have the world and religion too . No, saith he ; God will have all ; he that serveth him must serve him singly, and his
eye must be single. And because Christ spake of the aim and intention which guides the whole conversation, therefore he adds, If the eye be
single, the whole body is full of light. For a sincere intention is to direct the whole man in his walking, as the eye doth the body in acting ; if this
intention be kept single, a man will not err. John vii. 18, He who seeks
his glory that sent him (viz., God s), the same is true, sincere, and upright,
and there is no unrighteousness in him, he having nothing to bias him, or
to make him swerve. And then take sincerity for such a temper of heart
as can come to the sun, and abide the light of it ; he who thus sincerely aims at God s glory
* comes to the light (as Christ says), John iii. 21,
1 that his deeds may be manifest that they are wrought in God, and for God, because such an heart can bear all that the word says.
(2.) It notes out a bent of will to all the commandments that he knoweth
to be such. I shall only name but one place
: Ps. cxix. 112, I have
inclined my heart to perform thy statutes alway, even unto the end. In such an inclination of heart that is thus constant to all the commandments, lies sincerity.
Which sincerity ariseth, 1, from a love to God and his commands; therefore the apostle prayeth that they may abound in love. 2. It ariseth from a sense and taste that a man hath of the sweetness of God (through communion with him), and of that which he finds in his commands ; he
* Oh how I love thy law ! says David. And 3, it ariseth from knowledge ; for, as David says in Ps. cxix. 30,
tasteth how good God is, and how good the word is.
* Thy judgments have I laid before me, therefore (saith he, verse 128) I esteem all thy precepts concerning all things to be right, VOL. VII. K
146 OF GOSPEL HOLINESS [BOOK I.
and I hate every false way ; as he also saith in the 112th verse. Head
that whole psalm. I may style it a mirror of sincerity. As the Holy Ghost hath used the penmen of Holy Writ to utter divine truths scatteredly and apart, so some more special subjects he hath been pleased to write set
treatises of. Thus Solomon s Song is of Christ and the church, and his
Ecclesiastes is of the vanity of all things. Thus John wrote an epistle of
an union with God, and Jude wrote another of false teachers ; and so David
wrote this psalm of sincerity and the characters of it, and accordingly he
begins, Blessed are they that are upright in the way of God. And this
is called the integrity of God, as to give one instance concerning the meanest
service done to God : Eph. vi. 5, Servants, be obedient unto them that
are your masters according to the flesh, in singleness of your heart, as unto
Christ ; that is, aiming at him, even as if you served the Lord Jesus, and
as if he bid you do everything. And do this, not with eye-service, as men-
pleasers, but as servants of Christ, doing the will of God from the heart,
* with good will doing service, as to the Lord and not to men. I instance
in this, to let you see how a sincere heart works towards God in one par
ticular condition and part of obedience, that you may understand what it is
to be sincere in any other part, be it recreation, or whatever work God sets
thee about. All these put together make-up this integrity, this sincerity,
this right frame of spirit towards God and his commands, that here the
apostle prays for. This is that which Job saith he would not part with,
that though he was not able to answer God one of a thousand, that is, if
he came to actions and thoughts, yet for this frame of spirit, saith he, till
I die I will not remove my integrity from me, and let me be weighed in
an even balance, that God may know my integrity.
It remains that we explain what it is to be without offence. It is to walk
without stumbling, as the word signifies. The place in Acts xxiv. 16
(where the same word is used) openeth it : Herein do I exercise myself,
saith Paul, to have always a conscience void of offence towards God and
towards men ; that is, that I might not sin against light in my inward
converse before God, or outward before men, grossly and willingly against
light ; for otherwise in all things we do offend, as James saith. And cer
tainly Paul to the day of his death lived so, for we find no sin against light, either in his epistles or in the story of the Acts recorded of him, but
rather the contrary. Elsewhere also you have it explained ; as in Luke
i. 6, it is said of Zacharias and Elizabeth, that they walked blameless in
all the commandments and ordinances of the Lord ; that is, the precepts of the moral law, and also ordinances of worship. You have the like
phrase 2 Cor. i. 8, 1 Thess. v. 23, that you may be preserved blameless,
a{j, efi,<7rrot, without reproof or accusation, or just cause of it ; sine querela, without just cause of complaint by men, 1 Peter iii. 16 ; or of Satan,
1 Tim. iii. 7, and v. 14, who is called the adversary and the accuser, Kev.
xii. 10. But he hath not power to accuse in such cases where the believer
walks without offence.
To be without offence is to be avgoffxo<7roi. HgQffxovr) is put properly to
signify the errings, mistreadings, stumblings and bruisings of the feet in
walking.* As afore in that of sincerity, the intention of the mind signified therein was compared to the eye, so this hath allusion to the steps. I
shall make up the full comprehension of what this word holds forth, by what offences I find in the New Testament the word is applied to.
1. Heedfully to avoid all such footsteps and ways before others, as may
* Acr^oV/cocro/, proprie siri iroduv, metaphoric de aliis. H. Stephanus.
CHAP. II.] IN THE HEART AND LIFE. 147
induce them to sin, or we know may prove an occasion to others of stumbling, or that edify them in their corrupt principles, this is to be a
rpo<rxoT&/, or void of offence in walking. Thus, 1 Cor. x. 32, acrgoVjco-Tro/ yivsads (the same word that is used here),
* be not offensive, or be blameless ; give no scandal
(the particular instance he was upon, was eating in the idol s temple), neither to the Jews, nor to the Gentiles, nor to the church of God. He reckons up all sorts of religion then in the world, to all which that one action would be an occasion of offence. The Jews would say, These men
profess to worship one God as we do, and yet partake with idols, as we do
not. The Grecians would say, We may then lawfully sacrifice to our gods, for lo these Christians join with us in eating the sacrifices offered up to them in the temples of our gods, which we (as they know) intend as a part of our worship and religion performed unto them. The church of God would be scandalised, 1, passively, in that religion was blamed for it, that
it would allow men any kind of practices, though contradictory to the
principles of itself ; 2, actively, that weak ones would and were thereby drawn and encouraged against the scruples of their consciences (to avoid
persecution) to the like compliance, which also proved a step to apostasy in many. Thus when, by our footsteps and example, we invite others to follow us in evil, or give occasion to others to stumble, we are not d-TPoV
xovroi, blameless or inoffensive.
2. To walk in any action contradictory to a man s own principles he professeth before others, is to be offensive, and not awgotfxoTros, in the apostle s
sense. Besides what the foregoing instance contributes, that phrase which Paul applies to Peter and jhis companions in that case is the opposite to
this. The word here, as was said, properly regards Ixi vroduv, and is properly applied to walking, and but metaphorically to other things ; therefore,
inoffenso pede, with an inoffensive foot, say some ; inoffenso cursu, others. Most fitly therefore doth that of Paul, Gal. ii. 16, explain it, when he
charged Peter not to have walked with a right foot, and that according to the principles himself professed ; therefore it follows, and not accord
ing to the truth of the gospel, that is, as the principles thereof, and those
professed by a man s self, do require. This was Peter s apparent fault there, for he, of all the apostles, was the first that, by a revelation given in and warranted by a vision from heaven, was himself the first who had been
* Ye know, says he, that it is an unlawful thing for a man that is a Jew to
taught not to forbear eating with Gentiles as unclean, Acts x. 28.
keep company, or to come unto one of another nation. But God hath shewed me that I should not call any man common or unclean. That
principle was, and had been, a partition-wall between Jew and Gentile, Acts xi. 3, &c., and so on in that chapter ; yea, and himself glories of it, as a peculiar honour vouchsafed him by God, in a public synod, Acts xv. 7 ;
yea, and at Antioch himself practised it, and did freely eat with the Gentiles ; but when certain Jews came thither, he, for fear of them, separated himself,
Gal. ii. 12. This was a contradiction so notorious and visible, and his
example had such influence on others, and so justly offended them, that Paul could not forbear, but openly falls upon him : When I saw, says the
apostle, that they walked not with a right foot, I said to Peter, before them
all, that is, reproved him, for, ver. 11, he was to be blamed ; and so it comes home to the text, to explain it in the very phrase of it.
3. As thus to be void of offence before men, so not to do anything con
tradictory to that light which a man s own conscience hath received to walk
by, not between God and himself, is to be without offence. In this sense
148 OF GOSPEL HOLINESS [BOOK I.
also, Acts xxiv. 16, Paul useth the word, applying it to himself, so as we may understand his prayers for them here from his own principles in walk
ing, instanced in by himself: Herein, says he, I exercise myself, to have a conscience void of offence towards God and towards men : avgtxrxoKov
ffvveifyffiv, it is the same word, a blameless conscience, nil conscire sibi. He says not only a blameless conversation, that others shall not be able to blame me, but a blameless conscience, not to men only, so as not to offend
them, or give them cause of accusation, but before God also. Conscience
is that principle which is the seat and principle of all that practical light which is to guide us in our walkings with God, and is the receptacle of all
the guilt, or opposition to that light in any action of ours, which is refunded back into it. Now Paul s conscience had received in more light than any man s in the world, and had therefore the hardest task of it that any man
ever had, to walk up to it, and needed the more diligence and study how
to manage every action, and the circumstances of it (which is the greatest study of the two), that not only his outward conversation to men might be without blame or offence, his conscience bearing witness of that (as 1 Pet.
iii. 16, Having a good conscience, that whereas they speak evil of you, as
of evil doers, they may be ashamed that falsely accuse your good conversa
tion in Christ ), but so as if you brought his outward walking to his con
science itself, and that conscience to God, the Searcher of hearts, he endeavoured so to walk, as that conscience might not have a spot, a dark
ness, a contrariety in actings of spirit, or converse, to that light which shined into his soul from God, no, not in his actings between God and
himself. I follow this metaphor, because the apostle s parallel expression glanceth at it, 2 Cor. i. 12, For our rejoicing is this, the testimony of our
conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. That l/X/xg/ve/a Qzov is a metaphor from
bringing fine linen, as lawn, &c., to the sun, to view if there be any spots in them, by putting them between our eye and the sun. Now, says Paul, so have I done, and so I do ; I hold my conscience (for of the rejoicing of
his conscience he there speaks) to God, as to my sun and judge ; and I am not conscious, says he, no, not between him and me, of any action in my converse wherein I made an interposition, or cast a shadow against that
light he hath seated therein to guide me. He brought his works to the
light of God in his conscience, to see whether they were wrought in God, John iii. 21, for thus Christ speaks of him that doth the truth. Or if you will take it up in the metaphor used in the text, when a man, in all duties between God and him, as well as men, hath not dashed his foot against his
light, and so is free from all bruises and wounds which his conscience would feel, and which a tender conscience easily feels, and which all men s
consciences one day shall feel, when the heat of lust and pleasure of action
are past and gone, it is then that man is without offence. This light of God in the conscience is, as Christ himself is said to be,
* a stone of stum
bling, on which if a man fall, it bruiseth or breaks him ; and a sin against conscience is a dashing against it, a kicking against the prickings of it. But Paul professeth his religion to consist in two things : 1. For matter of
faith and opinion, and way of worship, he confesseth himself a Christian : Acts xxiv. 14, After the way which they call heresy, says he,
* so worship I the God of my fathers, believing all things which are written in the law and the prophets. And herein, saith he, ver. 16,
* I exercise myself to have a good conscience. The translation,
* I exercise myself, is, methinks,
CHAP. III.] IN THE HEART AND LIFE. 149
a little too low and flat, for it doth not reach the higher emphasis of the words in the original, Iv rouru tie <jxsD, i.e.,
l in this, or unto this, as the main study and design of my life and soul, do I give up myself, devote
myself. Those devout Christians were anciently called Ascetfs, that gave up themselves wholly to God in contemplation and mortification therewith, and made it their business. And as Paul made this his study, so (as I take
it by all that ever I have observed recorded of him) he made this his glory, that he never, after his conversion, sinned against his light, no, not between God and himself, which was rarely any man s glory before or since ; to be
sure it was not Peter s. He had set that down as an excellency he affected, to keep his conscience a virgin pure ; and this made him so studious, and
versed, and exercised in this point. Unto this, says he, I give all my study, meditation, affxu, the best study in the world, for conscience unblotted is the best, yea, only book in the world that will remain unburnt, and be
opened and exposed, and we examined by it, at the latter day ; and when a man hath studied to get much knowledge, he is thereby (if he will be
answerably holy) further and anew put upon a far greater and more exact
study, exercise, and meditation ; and that is, how to walk up to the light of what he knows. And that this Paul made his glory, the Scripture every where testifies upon all occasions : Acts xxiii. 1, And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. So 1 Cor. iv. 4, For I know
nothing by myself, yet am I not hereby justified ; but he that judgeth me
is the Lord. It is as if he had said, I am not conscious to myself of any
thing, though I am not hereby justified ; that is, I do not say I am without
sin (for we must accord Paul with John, who says, He that says he hath no sin deceives himself), because God knows that sin in me for which I cannot be justified ; yet I have not to my knowledge in any action gone
* For our rejoicing
against my light. Also, 2 Cor. i. 12, he thus speaks,
is this, the testimony of our conscience, that in simplicity and godly sin
cerity, not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world, and more abundantly to you-wards. And 2 Tim.
i. 3, I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and
day. And Heb. xiii. 18, Pray for us, for we trust we have a good con
science in all things, willing to live honestly. This blamelessness himself
having kept, he prays might be in these Philippians, and ought to be in all
Christians, and possibly might be, for it was in Paul.