Case I: The Singular Duties of Christians
“What do ye more than others?”
Q. 1. Wherein should Christians be singulaiill their obedience? or what may and must they do more than others?
A. Take the answer of these sixteen rules containing the character and compass of a Christian.
Rule I. Heartily to love them that slight yon, and wish and seek the good, of those that hate you and seek to hurt you. This is the very thing urged in the text. “If you salute your brethren only, and love them that love you, do not even the publicans the same?” To love them that do respect and value us, is what every one can do; but to love them that think meanly of us and have prejudice and hard thoughts against us, and to speak well of them that speak evil of us, as the sweet-spirited Calvin, “let Luther call me dog or devil, I will say of him, nevertheless, he is a precious servant of Christ Jesus:” this is to do more than others. Thus the martyr Cranmer, of whom it was a proverb, “Do the Bishop of Canterbury a displeasure, and you shall ever have him your friend.” Thus that holy man, in his much to be lamented parting words, “I had never any greater pleasure, in all my life, than to forget and to forgive injuries, and to show kuidness to them that sought evil to me.” Study to keep up good thoughts of those who have offended and disobhged you, and slighted you, and (if the cause will bear it,) speak nothing but good of them, and think what kindness you may show them. Pray for them; wish well for them; so shall you be the children of your Father which is in heaven.
Rule II. To sxvim against the stream of the mul-, titude. The dead fish will swim with, but the living against the stream. Many will turn Jews when their interest will carry it in the world; when religion is in fashion, every one will be in it: but to bear head against the current of the times, and to be for strict godliness in all your ways, when the stream runs quite against it, to bear it down, and to resolve, as David did, to be yet more vile, this is to be and to do more than others. The Samaritans will need be Jews when Alexander favours and helps them; but when Antiochus bloodily rages against them, (as in the time of the Maccabees,) then they will be none of the kin, but pretend themselves to be of another stock (which by the way, was the reason of the deadly hatred afterwards between the Jews and them): but to be singular in your good choice and resolutions, with Joshua, though all should vote against you with one consent; and, with Noah, to be perfect in our generations, when ever so adulterous, and to walk with God when all flesh have corrupted their way and tread a contrary course; this is to do more than others. Thus, the three children, or rather three champions, who would not fear the scorn of the multitude, nor the frowns of the great ones, nor the charge of singularity, but when all the princes, governors, captains, counsellors, sheriffs, and all the people, nations, and languages, fell down and worshipped, stood by themselves, and would not sinfully comply.
Rule III. To take more care qf that “jcJiich is most out of sight, A Christian’s eye is most on the things least seen: first upon his heart; herein doth he exceed the righteousness of the Pharisees, whose great care was to keep all fair and clean that came to view, but looked no farther. Make great conscience of your carriage in secret, and let your main guard be upon your hearts, and this will be more than others reach to. This was Paul’s care, to keep his conscience clean and undefiled, and Job’s care, that though all the world did reproach him, he mio-ht not put a reproach in the mouth of his conscience, and David’s care, that his heart might be clean. 2. On I his hope. Others look to the things seen, things in I hand; but the true believer eyes his hopes, walks by I faith, not by sight, and lives a quite different life from any other in the world besides; as living upon the hopes of heaven doth differ from living on the pleasures, profits, and honours of the world.
Rule IV. To he merciful to others failings and very severe to our own. The noble Roman, Cato, could more easily forgive any than himself. To aggravate our own evils, and to have an excuse ready for our brother’s, and to censure ourselves freely, and to come with the mantle behind us to cover our brother; this is to do more than others. The hypocrite is a censor abroad; he is like the eye that can see any thing, but himself; he can discern a mote in his brother’s eye, but not a beam in his own. The servant of God rebukes others with meekness: but he falls out easily and bitterly with himself.
Rule V. To S7iffer rather than to sin. This was Moses’ choice: but the hypocrite’s is quite contrary; he chooseth iniquity rather than affliction. To go so far with Christ as our way lies together, is to do no more than an unsound professor may reach to: the trial is, when Christ’s interest and ours do cross, and we must either neglect our duty, or our safety and advantage. The famous martyr under Julian, would not give one halfpenny towards the building of the idol’s temple, though he was offered his life by the emperor on these terms. The godly high-priest, Eleazer, when the nobles persuaded him to eat other meat under colour of swine’s flesh, and they would persuade king Antiochus that he had eaten swine’s flesh, would die rather than stain his profession with the appearance of evil. When a man shall be exposed to misery, and have a door of deliverance open, if he will but sin. and yet he will not accept of it, as those worthies in Paul’s martyrology; this is to do more than others.
Rule VI. To rejoice in losses for Christ, and glory in the c?oss. When others are discouraired at the news of hardships, as that forward and seemingly resolved disciple; or shall be offended as soon as the sun of persecution is up; when we shall take pleasure in infirmities, and tribulations, and rejoice that we are counted worthy to suffer shame for the name of Christ; this is to do more than others. When the servants of God shall not only patiently and triumphantly undergo the crosses that wound ( the heart of others, and shall shake off the viper I without receiving any hurt; when Paul and Silas shall sing in the stocks, and the resolved martyrs shall embrace the fagots and kiss the stake; when the vahant pilot shall say of his prison, “In the judgment of the world we are in hell, but I find in it the sweet consolation of heaven;” and the holy Bradford, “My prison is sweeter to me than any parlour, than any pleasure I have had all my life;” .this is indeed to exceed others.
Rule VII. To he good “dcheit ive shall be evil spoken of for our labour. A Pharisee will do those duties that gain applause of men: but, to take up with despised duties, disgraceful duties, and, with David, to be religious when it shall render him vile; this is to do more than others. The philosopher could say, “It is noble indeed for a man to do well, when he knows he shall bear ill for it.” To take up religion when every one throws it off; to stand up alone, with Luther, for the truth, when the whole world is gone wandering after the whore; to have his hand against every man, and to be for Christ, with
Athanasius, against the whole universe; this is indeed to do some singular thing.
Rule VIII. To strike in “jcith God’s interest when it is falling. To join ourselves with the Lord’s people when it is the weakest; to espouse their interest, with Moses, when they were in deep affliction. To own ourselves to he some of them undauntedly, when this way is everywhere spoken against, this is to tread antipodes to the course of this world.
Rule IX. To be most cruel to the sin that is naturally most dear. The hypocrite hides his sweet morsel under his tongue; he spares, as it were, the fattest of the cattle; he saith, the Lord pardon his servant concerning this thing; but when a man shall off with his right hand, out with his right eye, serve his Absalom as Joab did when he took three darts and thrust through his heart, this is to do more than others. The sincere Christian is most angry with the sin of his temper; against this he aims the arrows of all his prayer. He keeps him from his iniquity; he drives the whole herd of sin before him; but especially he shoots at, and singles out this, to run it down.
Rule X. To live upo7i the divine promises, ‘when others live upon their possessions. Others are all for what is in hand; with them words are but wind; they cannot live upon them; the promises are to them a barren heath, or dry breasts. But, when we make the promises our heritage, the staff of our life, the life of our hearts; when the promises are the cordial we run to in all our fainting; and, while others hope in their wealth, our hope is in the word; this is to do more than others.
Rule XI. To love that best, and choose it soo?iest that doth cross the Jlesh most. The godly man’s rule is, to take the self-denial side, so he be sure it be safe. When others study to please themselves, he to curb himself. The life of others is a flesh-pleasing, his a self-denying life. Others’ joy is when they can gratify themselves; his, when he can get the victory over himself.
Rule XII. To be most zealous in that “doheiein self is least concerned. Paul is meek as a lamb under personal injuries, but how is his spirit stirred when God is dishonoured! A man of understanding is of a cool spirit, that is, in his own concern; but Moses the meek waxes hot with indignation at the sight of the calf. To be hot and forward in those duties where the interest of the flesh is not concerned, is to do more than a Jehu.
Rule XIII. To make a true conscience of the least sin, but most conscience of the greatest. In one of these will the hypocrite be found tardy. It may be he will fly from open sins, and startle at gross staring sins, but of little sins he makes little conscience; these he allows of, and connives at. Or else he will be very tender of little things; scruple the picking of ears of corn on the Sabbath-day, or the curing of the sick, and strain at the gnat, when he will in other things swallow a camel, and devour widows’ houses. The sincere will indulge no sin; grieves for, groans under, cries out feelingly against his very infirmities, but most dreads what God hates.
Rule XIV. To allonsi yourselves in the neglect of no duty hut to reserve your zeal for the duties of most weight. To tithe mint and cummin, and noglect judgment, mercy, and faith; to be zealous for human ceremonies and men’s traditions, and omit the weightier matters of the law, is the right Pharisee’s guise. To eye both the tables; to join sweetly together morality and piety; to be punctual with men, but not careless with God; to give Caesar the things that are Caesar’s, but first to give to God the things that are God’s; this is to do more than others. The sincere Christian has respect to all God’s commandments; walks in all his statutes: he is throughout with God, but be most zealous in these things that lie next the heart of religion.
Rule XV. To love your reprovers. Herein David doth more than Ahab. See their contrary frames, I Kings xxii. 8. Psalm cxli. 5.
Rule XVI. To subject all your worldly interest to your Maker’s glory and perform holy duties with holy ends; and, while others do their best actions with carnal aims, you must do your common and civil actions with heavenly aims.
Q. How may we know whether we are and do, more than others that are unsound?
I shall answer this question by propounding eight questions to you, beseeching you to retire to the most solemn and strict examination, and make conscience give a clear answer to these few interrogatories; and that will resolve the case.
Q. I. When others pick and choose have you resped to all God’s commandments P The hypocrite may have great respect to the comforts, but he hath little to the commands of religion: he is much for the privileges and promises, little for the precepts and duties: he is partial in the law; he will take but here and there, where he likes; and, where God commands, will sever his interest, or at least, will not press too hard upon the flesh. The sound Christian sets all God’s commands before him; he eyes all his copy, and heartily designs and studies a throughout conformity: he has no contrived haunts; nor doth he halt between the Lord and Baal, nor serve two masters; he doth not fear the Lord, and serve other gods, nor divide his service between God and mammon, but is all for uniformity, and entirely devoted to God’s service and fear alone. He hath a good conscience, willing in all things to live honestly, and doth truly, though not perfectly, forsake all his sins, and keep all God’s statutes that are known to him. Let me therefore ask you two questions: (L) When others divide the tables, do you sweetly conjoin them in your practice? The hypocrite may be just and square towards men; but follow him to his family or closet, you shall find but little of God; his family is neglected, his soul is neglected. Or, it may be, he is a forward first-table man, but you shall find him tardy in the second. He will make many and long prayers, yet make no conscience of devouring widows’ houses! He is a great pretender of piety, but meanwhile neglects judgment and mercy. The sincere joins altogether. He is so far careful of justice with men, that meanwhile he will not neglect the first and great part of justice, viz. to give God his due. He doth justice, he loves mercy, hut withal walks humbly with God. He walketh soberly with respect to himself, righteously towards his neighbour, and godly towards his Maker. He is not one of those that are good only on their knees, but you shall find him everywhere conscientious; you shall have temperance on his table, chastity and modesty in his behaviour, grace and truth in bis words, charity in his deeds, faithfulness in his trust, justice in his dealing. He doth not only seem to be religious, but bridleth his tongue; he is not only a good Christian, but a good neighbour; not only a good man, but a good husband, a good master, dutiful child, a diligent and faithful servant, a good subject. In a word, he makes great conscience of discharging the duties of his relations among men. (2.) When others stick in externals, do you look to the spiritual part of every command, and principally mind the inwards and vitals of religion; do you not only make conscience of performing duties, but do you carefully look to the manner of performing them, and the ends for which you do perform them? Do you not only make conscience of open, but of secret sins? Do you abound, above all, in secret duties? Do you keep a watch upon your hearts, and make conscience not only of the gross acts of sin, but even of sinful thoughts, inclinations, and desires? and are you grieved even with your infirmities, and the corrupt disposition of your natures, which you cannot help though you would?
Q. 11. JV/ie?i others have their reserves in closing with Christ, do you give up all to him entirely? Have you taken Christ, not hand over head, but deliberately, understandingly, sitting down first and counting the cost? Have you not secret reserves for your own ease, safety, estate, some esteemed beloved sin? Have you, upon solemn consideration, accepted Christ as the Lord your righteousness, for all changes of times and conditions; to run all hazards with him, and to take your lot with him, fall as it will?
Q. in. When others are for a little religion bythe-hy, do you make religion your business? Do you not put off God with the world’s leaving, and serve him, when you are at leisure? Must not God stand by, while the world is first served? and are not your souls the least of your cares, and put off with some by-scraps and ends of your time? Is religion your trade, and your conversation in heaven? Do you walk with God? or have you only now and then a turn with him? When you have ended your prayers, is there an end of your religion till you come to them again? or do you carry on a design of religion throughout your whole course? Have you religion woven into the heart and life? into your discourse, and trades, and tables? Do you first seek the kingdom of God and the righteousness thereof? Is it the chief care of your lives that God be served and your souls be saved? And is this the one thing necessary with you, that you chiefly mind, and are most solicitous about? Do your very hearts say, with David, one thing have I desired of the Lord: that will I seek after, &c.
Q. IV. When others are for the wages of religwj2, are you for the work P Can you say, with David, I have chosen thy precepts? Do your hearts come ofF freely in this choice? Had you rather be holy than otherwise, if it were your choice? Had you rather be God’s servant, and live at his command, than at your own lusts? Do you count the laws of Christ your heritage, or rather do you count them your bondage? Do ye choose not only the wages of righteousness, but the ways of righteousness? Are God’s commandments your delight? and are the sweetest hours of your lives the hours you spend with him? Do ye ever enjoy yourselves so much as when you most enjoy God? Is his service the greatest comfort? and is it meat and drink to do his will, unless when you are not yourselves in the time of temptation or desertion? Do you make use of holy duties only as men do of physic, when they are ill at ease, when conscience lashes, and afflictions sting, as it were to conjure down the frightful furies, or to pacify God, that he may not hurt you? or else do you use them as your daily bread, and the very staff of your life and means of your comforts?
Q. V. WheJt othei’S are for the cheap a?id easy religion, are you for self-denial P When others are for the religion that will serve them best, are you for that which will serve God best? When others are all upon the sparing hand, and will spare what may be spared, and study how they may best save charges in going to heaven, are you of princely spirits, to resolve not to serve the Lord with that which will cost nothing? Is your course of relio-ion such as doth put your flesh to it, and cross and curb its desires? or do you love to give it what it craves, and suflPer it to take its own way? Have you no enemy you dread so much as self? Do you pamper and please it, and make provision for it, or do you pray and watch against it, and grieve for its unhappy infirmities in your actions, and had you rather than all the world that this enemy were under your feet?
Q. yi. W/iefi others are for no more religion than ?ieeds must, arc you for the height of religion? The hypocrite, as one well observes, is very inquisitive what is the lowest pitch a man may have, and go to heaven, and upon his design, if he could find but this, he would look no farther. But the sincere Christian, though satisfied that his state is safe, will rest in no attainments in grace, but reaches forward, and presses on, if it were possible, to attain to the resurrection of the dead. He that doth not “desire, and design, and endeavour perfection, never yet came up to sincerity.” A true believer desires “holiness for holiness’ sake,” and therefore is set upon “perfecting holiness.”
Others desire it only for heaven’s a i n 7, 1, P IP “d if^y have
sake, and therefore are only for so a false notion of
much as will bear their charge heaven itself; else
thither. Others make use of holi- they might justlyness only as a bridge to heaven, ^^^^^fj .«^ the
,. r 1 end of their preand therefore are tor no more than holiness: it
will just serve their turn. The true being the fruition
believer hath a holy nature, and of God in perfect
therefore holiness is his element and
holiness.
natural employment; and he must needs desire holiness in its height, because every nature reaches after perfection in its kind. The godly desires not holiness, because it is the way to heaven; but he loves heaven the better for the holy way that leads to it, and for the perfect holiness which is there.
Q. VII. JV/ien others are all for the salvation ()f Christ, are you as truly for sanctification by Christ P Do you take Christ as God offers him, with all his offices and benefits, to be both a prince and a Saviour, to give you repentance as well as remission of sins? Are you desirous of the dominion of Christ, as well as deliverance by Christ? Do you close with his burden as well as his benefits? Do you count his laws your liberty? his government not your bondage, but your privilege? his service your freedom? Do you go in Christ’s ways as in fetters? or do you run with enlargement of heart, delight, or real willingness?
Q. VIII. When others do make self their end, do you set up God above all, as your highest end? The hypocrite doth the same duties with the godly, but with different ends; he eats for himself, he fasts for himself, and prays with no better than self-ends, and therefore is rejected. Now, it is your great design, in your whole course, to gloiify God, and enjoy him. Do you count this your whole business and blessedness? Do you make other business stoop to this, other interest yield to this? Do your souls breathe after this, above all “worldly good,” that Christ may be magnified in you? Do you count your name and estate as loss in comparison of
Christ? If conscience give a comfortable and clear answer to these questions, go in peace; blessed are you of the Lord! God is your friend! Heaven is your heritage, the promises are your portion. Christ is yours: all is yours; for he that hath these things shall never be moved.