The right foundation of quietness, obedience, and concord discovered in two seasonable discourses ... / by Clem. Elis ... Ellis, Clement, 1630-1700. 1684 Approx. 223 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A39268 Wing E572 ESTC R19683 12675894 ocm 12675894 65540 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39268) Transcribed from: (Early English Books Online ; image set 65540) Images scanned from microfilm: (Early English books, 1641-1700 ; 353:1) The right foundation of quietness, obedience, and concord discovered in two seasonable discourses ... / by Clem. Elis ... Ellis, Clement, 1630-1700. [4], 114, [2] p. Printed for John Baker ..., London : 1684. Advertisements ([2] p.) at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Obedience. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 John Latta Sampled and proofread 2003-07 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE RIGHT FOUNDATION OF Quietness , Obedience , and Concord Discovered in Two Seasonable Discourses , SHEWING , 1. The folly of Man's Devices . 2. The stability of God's Counsel . 3. The mischief of Strife and Vain-glory 4. The practice of true Humility . By Clem. Elis , A. M. Rector of Kirkby in Nottinghamshire , Author of the Gentile Sinner . LONDON , Printed for Iohn Baker , at the Three Pidgeons in St. Paul's Church-yard , MDCLXXXIV . To his Grace HENRY L d Duke of Newcastle , Lord Lieutenant of Nottinghamshire , and Privy-Counsellor to His most Sacred Majesty . May it Please your Grace , WIthout any Apology , either for my weakness , too apparent in this Performance , or for my boldness in the Dedication ; I here in all humility beseech your Grace to accept of this very slender Present ; tho' it can signifie no more , but only this , that I acknowledge a duty incumbent upon me , and ( tho' I shall never be able to make full payment ) I am very desirous to do all that I can towards the discharging of it . In these little things which I have the confidence to call Two seasonable Discourses , I have endeavour'd to do some part of that great Duty , which I owe both to God and the King , both to Church and State , and particularly , to that Congregation wherein , under your Grace's noble Patronage , I am set to exercise the Ministry committed to me . It cannot therefore , I hope , look like a Presumption , to give your Grace this account , how your Tenants are instructed by me in their great Duties of Religion and Loyalty . And if in that which is here humbly offered to your Grace's eye , any Satisfaction be given in that particular , I must account it reason enough why I thus expose my Infirmities to the view and Censure of the World ; and also why I despair not of a Pardon , if it make so bold with your Grace , as to tell the World , wherever it comes , that it is but the smallest part of that great Debt and Duty which is owing by My Lord , Your Grace's most Humble and Obedient Servant . Cl. Elis. The FOLLY OF MAN'S DEVICES , AND STABILITY OF GOD'S COUNSEL . A Seasonable Discourse ON Prov. XIX , 21. There are many devices in a Man's heart ; nevertheless the Counsel of the Lord , that shall stand . MUch of the Wisdom of the ancient Heathens hath been conveyed to after Ages in Proverbs . And these were in so high esteem with the learned'st of them , that even their gravest Philosophers thought them some strength to their Arguments , and their most Eloquent Orators no little ornament to their popular harangues : yea , in so great Veneration were they had with the generality of Mankind , that they thought fit to father them on their Gods themselves , and to signifie this , caused them to be written over the doors of their Idol-Temples , to the end that they might be the more universally learnt , and religiously reguarded by men . What a price then may we justly set on these Proverbs of Solomon , whose rare Wisdom for its singular eminency is its self become Proverbial ? If their Antiquity may serve to enhance their value , they are above four hundred years older than those which derive from the so much famed Wise Men of Greece . If their Form be regardable , they are short , close and pithy Sentences , comprizing a great deal of most sacred truth and necessary instruction in the fewest words , apt by the acuteness and smartness of the expression to imprint the sense more deeply in the Mind , and both by that and also their conciseness and brevity , mightily befriending the Memory . Like the most precious Iewel 's , they are neither great nor burdensome , easily portable and of inestimable worth . Or like Chymical Spirits , the least drop whereof is of a very diffusive Vertue and strong Operation , such is their Universal use , that we cannot miss amongst them the most excellent Rules of Duty both to God and Man , suited to all Relations in Family or Kingdom , to all conditions of high and low , rich and poor , to both Sexes and all Ages . Lastly , they are truely such , as deserve , not only to be written in Golden Letters on the Walls of our Churches , but to be indelibly ingraved on the Tables of our Hearts , as the Sacred Oracles of the Living God , teaching us that only true Wisdom that is from above , which as St. Iames telleth us , is first pure , then peaceable , Jam. 3 , 17. Even that Wisdom whereby we are taught ( as here in the Text ) to attend to God's Counsel and to lay aside our own devices ; the best way of honouring our Father which is in Heaven , and maintaining Peace among our selves who are Brethren upon Earth . This Proverb is made up of two Propositions , joyned ( or severed rather ) with this adversative Particle , nevertheless , signifying unto us thus much , that tho the former of these two Propositions contain a certain truth which well deserveth our serious consideration , yet the consideration hereof will do us no good , but only increase our trouble , by discovering unto us our weakness and folly , if we do not firmly believe , and finally acquiesce in that much more weighty truth which is taught us in the latter . This we shall the better understand by observing , First , The two Subjects of these two Propositions ; and , Secondly , What things are affirmed of these two Subjects . 1. The two Subjects are , in the former Proposition Man , in the latter , the Lord. 1. The Subject of the former is Man , a poor , weak , mortal creature , groaning out a few troublesome dayes on Earth , under the afflicting sense of infirmities and wants ; hastening every moment towards Death and Corruption . Who cannot well tell himself what he is , or whence he came , or whither he must go : and who knows himself by nothing so well , as by a feeling of his own manifold imperfections . He is the work of another , in the hands and at the sole disposal of another , on whom he totally depends for his life , motion and being . The History of his Life and Death Iob hath left us in a few words , Iob. 14. 1 , 2. Man that is born of a Woman is of few dayes , and full of trouble . He cometh up like a flower , and is cut down ; he fleeth also as a shadow and continueth not . Would we know the very best of him that is to be known ? This is it , Verily , every man at his best state is altogether vanity . Psal. 39. 5. How vain must be the devices of his heart , who is himself at best but vanity ? 2. The Subject of the second Proposition is the Lord ; the most Great and Incomprehensible Glorious God , the Eternal and Inexhaustible Spring of Being and Blessedness ; the Independent , Self-sufficient , infinitely great , wise , and good Creator , Preserver , and Governor of us and all the World : without whom nothing ever was , is or can be ; In whom we live and move and have our being , Act. 17 , 28. Who giveth to all , Life and Breath and all things , V. 25. The unexpressible , unconceiveable , I AM that I AM , Exod. 3 , 14. The Alpha and Omega , the beginning and the end , Rev. 21 , 6. All in All , 1 Cor. 15. 28. Above all , through all , and in all , Eph. 4. 6. Of whom , and through whom , and to whom are all things : to whom be glory for ever . Amen . Rom. 11. 36. 2. Seeing now these two are of such widely distant natures , we must needs expect that very different things should be affirmed of them , as here indeed we find . 1. Of Man it is said , that there are devices in his heart . He is always full of Thoughts and Imaginations , Considerations and Consultations , Projects , Plottings , and Contrivances ; thinking what may be , designing what he would have to be , studying how to effect it : as one that is yet at a loss and unresolved , and knows not well what to do with himself , or for himself . He is not what he would be , nor where he would be , nor as he would be ; and thinks much with himself , how to mend himself ; but knows not which way is best to go about it . His thoughts are very often nothing else but the wild and extravagant roavings of a rambling Phantasie , and at best but the uncertain and unsatisfactory reasonings of a very dim-sighted and fallible Iudgment . But on the other hand , vastly opposite to these devices , here is attributed to the Lords Counsel , the certain result and determination of an infinite and infallible Wisdom . 2. Of Man is again said , That the devices of his heart are many , signifying not only their number or multitude , but also their great variety and confusion . They are numerous and multiform , and disorderly ; seldom the same an hour together , rarely well digested or methodized , hardly ever unblended , but a very Miscellany of he knows not what . Many things a man thinks upon , many thoughts he hath of every one of those many things , and all these often very tumultuously clashing against and justling out one another . He thinks , and is vexed at his own thoughts and with them ; he deviseth , and unravelleth presently his own devices ; he deliberates and disputes , as he now thinks very wisely with himself ; and in a moment is grown too wise for himself , calls himself fool , answereth and confuteth all his own Arguments , yet can draw to no Conclusion . He concludes , resolves , chooses , and applauds his own choice ; saith to himself , well and wisely done ; yet immediately undoeth all again , and he counteth it his wisdom to break his resolution . But in opposition to all this in man , of the Lord it is here implyed , that his Will and Counsel is but one and certain , like himself , the same yesterday , and to day , and for ever , stable , fixed and immutable . 3. Of Man ( tho it be not expresly said in words ) it is to make good the Antithesis , necessarily implyed , that all his devices are ineffectual , or very rarely effect and bring to pass the thing that he would have ; at least of themselves they cannot do it , but are vain . In this sense it will be truely said , Man walketh in a vain shew , surely they are disquieted in vain , Psal. 39 , 6. After much and busie contriving , after great , solicitous and tedious studying , nothing is got , the Mountain is delivered of a Mouse , disappointment and vexation is the issue of his Travels . As his playsom Phantasy in a Dream is always wantonly frisking and skipping from one thing to another , and in imagination hath every thing to the full that it would have , feasts it self with its own sportings , and is pleased : yet anon the man awakes and is empty , finds that all was nothing but a foolish dream , and either he is vexed at his imaginary loss , or laughs at his own folly : so the devices of mans heart , seem they never so wise and sure , are usually all frustrated in a moment ; and it is well , if they leave so much good behind to pay for all , as a true and humbling sense of the devisers folly . But now of the Lord , it is expresly said that his Counsel shall stand , it is always to the purpose , and never misseth of effecting what was design'd , but shall be fully accomplished . The remnant of Judah shall know whose word shall stand ( or be fulfilled ) mine or theirs . Jer. 4 , 4. 28. My word shall surely stand against you for evil , v. 29. 12. The evil that I have determined and foretold you of , shall surely come upon you . This is it , for God's Counsel to stand . Be the devices of mans heart never so many , and ordered with all the wisdom , policy and strength , that humane nature is capable of , whatsoever confidence the Authors of such devices may have in their own wit and prudence , nevertheless the Counsel of the Lord shall still take place of all , and shall stand in spite of all , when they have done both their best and worst . And though what men design may come to pass ; even then , when they are become Masters of their wishes , and are apt on that account to glory in their wisdom , yet doth it not alwayes follow their devices , as the effect doth the proper cause of it , but by the disposal of the Divine Counsel , for that , and that alone standeth and shall stand , and can never be defeated . The plain sense and meaning of this Proverb being thus laid open before us , we may very easily discern the scope and drift of it to be this , viz. To make us sensible of the folly and vanity of mens arrogance , in setting up for themselves in the world , without a due regard to the all-disposing providence of the Almighty God ; in going about to make their own Fortunes by their own skill and industry , without a due respect to the Will and directions of the universal Governor of the World. That being convinced hereof , we may not trust to , or depend upon the wisdom of men , whether of our selves or other men , how much soever they pretend , or are thought to be the great Masters of State-policy ; but submitting our selves intirely to the Will and Counsel of the Lord , we may be solely directed by it , totally relye upon it , and heartily acquiesce in it : verily believing and confessing , that all the world is governed by it ; and that therefore all the Affairs thereof are by it most wisely ordered , so as shall in the end appear to have been most for his own honour , and the eternal good of those that faithfully serve him . This is a Lesson which Nature it self teacheth us , and all men are forced to acknowledg the truth of it , when they are at leisure to attend to reason . Man purposeth , but God disposeth , hath been long a common Proverb in the world . The Lot , ( saith Solomon ) is cast into the lap , but the whole disposing thereof is of the Lord. Prov. 16 , 33. He doth not only foresee , but wisely order the things and events which to us seem most casual . Yea , so effectually doth he order them , that it would be labour lost , for all the men in the world , to undertake the ordering of them otherwise . There is no Wisdom , nor Understanding , nor Counsel against the Lord. The Horse is prepared against the day of battle , but safety is of the Lord , Prov. 21. 30 , 31. This is a very seasonable Lesson for all men to learn in this Projecting , Plotting , and Designing Age , and part of the world wherein we live . Now that men seem grown up to that prodigious insolence and pride , as to quarrel with even God himself about his Government , to find faults in his works ; every one would fain seem wise enough to be the modeller of a better form of Government both in Church and State , then the wisdom of former Ages hath been acquainted with ; and nothing will satisfie men but a world of their own making , and the reputation of some new invention , tho it be a Babel of confusion . Indeed men that would seem wise above their neighbours , go alwayes big with some new nothing , and are very ambitiously bent upon undoing what hath been done ; their chief faculty lyeth in destroying and demolishing all the Monuments of ancient wisdom , that nothing may remain in the eye of Posterity , but mere rubbish . And who then will not be proud of any thing , when they know of nothing better ? It hath been for many years too visible that our new devisers seem agreed in nothing more than in contriving mischief and ruine , and like Samson's Foxes , tho their faces look to contrary quarters of the World , yet they joyn together by the tails , and therein carry Firebrands to burn down the standing Corn and Vineyard of God. And such will be the mischievous devices of mans heart , whilst it is not wholly subjected to the Counsel of the Lord. Before we come to the particular doctrines of the Text , we must inquire a little into the extent of this word Man , as it is here used . And we need not restrain it to any particular sort , sect or party of men ; it may very well be allow'd to signifie the whole race of Mankind : tho more especially , the wicked or unregenerate part , who are not yet either so throughly illuminated by the light of the Gospel as to see , or so throughly sanctified by the grace of Christ , as to choose the Lord for their God : that is , who account him not the only Good , which they ought to propound unto themselves in all their designs , and who make not his Will the only rule of all their desires and practices , the only foundation of all their hope and comfort . It is too true indeed , that there is no man living , but hath too many devices of his own corrupt heart in this state of imperfection . For , tho God made man upright , Eccl. 7 , 29. And the very fabrick of his body so contrary to that of other Animals , which either crawl upon the earth , or go always looking down towards it , should be his constant remembrancer , that he was made to contemplate something higher , than what they are concerned to know ; that his soul should be always aspiring towards Heaven , and his eye should be ever fixed upon his God , and all his motions should be govern'd by his Will and Counsel , that sitteth in the Heavens and shall laugh , ( Psal. 2 , 4. ) and have all the Heathen in derision , Psal. 59. 8. Yet alas , sin hath strangely bowed man downward , and made him too like in many things to the Beasts that perish . And although it be the work of grace to raise him up again , and restore his Primitive posture of soul ; yet will not this great work be done completely , so long as he is but growing here on earth ; he will be always sucking into himself too much of what is earthy , and death must first transplant him into a better soil , before he can be altogether heavenly . But now the unregenerate man abiding in the same posture whereunto by his fall from God he was brought ; and in a state of separation from his Maker ; not being yet born again of the holy spirit of life and the incorruptible seed , nor ingrassed into the true Vine , the second man from heaven heavenly , and thereby reunited unto God the true principle of Unity , is evermore at variance with himself , divided in his thoughts within him , distracted into a confused Multitude of designs , by the great variety of contrary Objects pulling and hailing him contrary wayes unto themselves ; so that he can never stand fixed in one point , or any long time together go the same way . His heart and mind within him is become the very seat of tumult and confusion ; there is nothing but mere Ataxy and Anarchy ; right reason being dethroned , and spoiled of all authority , and his thoughts within him , like a Seditious Rabble without any Head or Commander to order and overaw them , in a continual noise and hurry ; and , as was said of that Riotous Multitude , ( Act. 19. 32. ) The more part know not wherefore they are come together . Something they would have of those many things whereof they find a want ; but what it is , they cannot tell ; and yet by any means they must and will have it , or else they will not be quieted ; but they know neither where , nor how , nor of whom to seek it . Now how is it possible for peace and due subjection to Government to be preserved in Kingdoms and States , so long as men are not able to make peace at home in their own hearts , nor know how to command or quiet their own thoughts and disorderly affections , but are continually by their own devices raising and fomenting an endless Civil War in their own Breasts ; downright Rebels to themselves , and Enemies to the Monarchy that God himself hath founded in man ? Having thus seen what we are to understand by man , these four things we may now learn from the Text. 1. The heart of man , till it be rightly fixed on God , is a very unconstant thing , unsettled in its thoughts , full of various devices and Counsels . 2. The Devices and Counsels of mans heart , till they concentre in the Will and Counsel of God , are very vain , and cannot stand . 3. The Will and Counsel of God is alwayes one and the same , and never changeth . 4. Whatever the devices and projects of man may be , they can never alter or frustrate the Will and Counsel of the Lord. Let us but have our faith well confirmed in these four things , and we shall soon see and feel the excellent usefulness of them , not only for the quieting of our souls in a contented and joyful acquiescence in God's wise Government of the world ; but also for the establishing of a blessed and lasting Peace in Church and State , in a due subjection unto , and well pleasedness with the present Government , under which by the good providence of God it is our lot to live . I. The heart of man , unfixed on God the only complete and satisfactory good , is a very unconstant thing , altogether unsettled in its own thoughts , full of various devices and changeable Counsels . Man is a thinking creature , and his thoughts are alwayes busie within him , whether he will or no. And till he can come to the knowledge , and be taken with the beauty of that one most perfect and delightsome Object , the innumerable Excellencies whereof , may wholly engage all his more noble faculties , and find them sufficient imployment , is thoughts will ever be ranging about the World , and wildly wander up and down from one thing to another , hoping to meet in every thing with something that he wants ; but finding it in nothing , they cannot rest on any thing . Hence they are as vain and various , as unconstant and changeable , as the things about which they busie themselves are empty and transient . Whether we consider the end men aim at , or the way they chuse to bring them to it , this is very evident . 1. Consider we first the end that all men aim at , the thing which they ultimately desire , in the common name and general notion whereof they are all agreed . This is happiness , and it is no less than the full and final satisfaction of mans soul , the enjoyment of his hearts desire . This is certainly the thing that all would have , and that without which man can never rest , and which all men , until they have the Lord for their God , do feel the want of in themselves ; and therefore concerning this the thoughts and devices of their hearts are many and various , and wonderfully confounded . For lack of heavenly light they cannot discover where it lyeth ; missing it in what they already have , they flatter themselves with foolish hopes , that it may be found in any thing , which they have not yet tried . The poor man finds it not in Poverty , and is apt to think it may be found in Wealth ; and therefore are his thoughts always busie at work in devising how he may be rich . The rich man cannot meet with it amidst all his abundance , and sadly finds that no Treasure can be enough to purchase it ; his thoughts are therefore hard at work to contrive some other way to get it ; and perhaps is made to hope , it may be found in honour and greatness . Another that is mounted up to honour , begins to find his very height uneasie , and his greatness heavy , his station very slippery , and a fall both very possible and often mortal ; and his thoughts are set on work to devise a way to retirement , ease , and pleasure . The voluptuous Epicure , finds some sowr sawce with all his sweet morsels , something there alwayes is to imbitter his delights , and he cannot swill and glut himself so long and so undisturbedly as he would , but either he must be sick , or his fullness is uneasie . Thus the restless roving heart of man wanders in the dark , and loseth it self in its own wandrings , and is made most unhappy by its own devices how to be happy . Whilst it is uncertainly led by blind affection , and wants the sure conduct of a divinely inlightened understanding , not able to discern that infinite Good , which offereth its self to its choice in every thing , the very thing it seeketh for becomes its stumbling Block in the way : the man falls and hurts himself against the very thing that he would have ; he turns away in a chafe to something else , and still to as little purpose , and with as bad success . O the strange uneasiness of every condition to an heart that is void of God! Whatever it be that such a man hath , be sure it is not that very thing which he would have . That which is present is alwayes naught ; and that which is not yet , is always better , till it be here ; and when it is come , it is the worst of all . The ignorance of what is the only good keeps us alwayes miserable under all our long wish'd for and much endeavoured changes . Man is alwayes crying out , Who will shew us any good . Psal. 4. 6. Whilst the infinite good is before him every moment . He is ever complaining he cannot see it , but the fault is in his own eyes . The Sun shines , but he is blind . God , who is only good . Matt. 19. 17. is in all conditions present , but man will not be convinced that 't is the light of his countenance alone that can make him happy . 2. But suppose we now , that men have already fixed their thoughts not only upon happiness , but upon the only chief good that can make them happy , the Blessed God : yet will their thoughts continue manifold and various , and inconsistent with themselves , so long as they have not hit upon that only sure way of enjoying him , which himself hath taught us . How do they clash and combat within him , like the thoughts of a man lost in a Wilderness ? Who , tho he know , and long to be at the place whither he aim'd to go , yet is utterly at a loss which way to take of the many that lie before him : he stands musing and thinking with himself , which is the most likely way to bring him home ; now 't is this , and anon 't is that , and presently again 't is neither ; thus he stands disputing till the night overtake him , and even then his thoughts travel , and suffer not sleep to give him rest . O the vain projects of foolish man , so long as he maketh not with the Psalmist , Psal. 119. 24. the Laws of God his Delight and his Counsellors . The ground of all this variety and confusion in the thoughts and devices of mans heart is very obvious . It is impossible it should be otherwise , so long as that , which he aimeth at , is certainly such as will deceive him ; or whilest he walketh in doubtful paths without a sure guide . Man was not made to be his own God , nor was any creature made to be a God unto him , so that he should possibly find that in himself alone , or in any other created being , which may give him real satisfaction . If Man be not God , it is as certain he cannot make his own happiness . Nay , man is made such a creature , as can know and feel his own wants and weaknesses , and this is his Makers mercy to him , that he may not be always miserable by resting in himself ; but being moved by the sence and feeling of his own emptiness and infirmity , may seek that out of himself in God , which he finds he cannot be well without . Till then a mans heart can fix upon that one thing which hath enough in it to satisfie all its desires , and get into that one way which will bring him to his desired happiness ; his thoughts can have no rest , nothing wherein they may unite ; But he is , as that double minded man St. Iames speaketh of ( Iam. 1. 8. ) Unstable in all his ways . This is a thing too obvious to every understanding , to be any longer insisted on . We go on therefore to the next thing . II. The Devices and Counsels of a mans heart , till they concentre in the Will and Counsel of the Lord , are vain and cannot stand . This is a truth which being duely considered , as it well deserveth , would certainly be enough to bring men out of love with their own devices , and make them weary and ashamed of their own Plots and Projects . Who is there so foolish as to be willing to disquiet his own soul , and cast away his peace for nothing ? And this truth , That all such Devices and Counsels as concentre not in the Will of God are vain , and tend to no good issue , but shall end in disappointment and vexation , is so clear , that though men are very hardly brought to make the right use of it ; yet is it impossible for them so long as they have any degree of reason above mere fools and children , to deny it . We shall at present consider but a few things to put this past all dispute . 1. What we are , and how little grounds of hope we can find in our selves . 2. What other men are , and what slender probability there is ; that either by their help , or against their will we should effect our designs . 3. What God is , and how impossible it is to prevail against his Providence . 1. Let us remember what we are . Consider but in our selves the greatness of our ignorance , and the weakness of our power , and we shall easily be convinced of the vanity of our own devices . 1. Our ignorance is such , how great soever is the opinion we have of our own wit and policy , that indeed we do not know our selves perfectly , and much less our neighbours . And yet we must know both , before we can certainly say , that this or that will fit either us or them . Our hearts are very Labyrinths , full of intricacies and windings , and he is a wise man indeed that understands all the little secret corners of his own heart so well , as to know exactly what will fit and fill them . Again the nature of things is too much in the dark as to us , we know but very little of it , and what we seek being yet untryed by us , we are very unfit to judge how suitable it will be unto us ; or whether any of those things which we think we now most need , will fit us any better then what we have already ; yea , suppose the best , that the things which we so earnestly desire have something in them suitable to our wants and wishes , yet may they also have much more against us , and hurtful to us , which we cannot yet discern at a distance ; but may feel afterwards to our sorrow . Yet more , so very changeable are both persons and things , that what seemeth to us the best to day , may seem as bad to morrow ; and what now , if we had it , would really be some ease to us , to morrow may prove as great a grievance : what might be now either Food or Physick , may to morrow by some corruption in it , or change of constitution in us , be very little better than Poyson , yea bodies politick change tempers as well as bodies natural ; and those very Laws , which were with great wisdom at first enacted , as the properest Medicines for curing the present diseases , have in a very few years after , upon this account , been found a worse disease then the other . Men are too short sighted to see what will be most suitable to another Age , or perhaps to any considerable part of the present . This our ignorance is therefore enough to teach us not to build any confident hopes on our own devices . 2. But suppose our knowledge and skill were really as great , as usually is the Politicians self-conceit ; yet must we needs confess , that our strength is very little , and how wisely soever we can devise and contrive , we are too weak to bring about our own devices . This will appear more fully anon , tho indeed it is clear enough of it self . Who can be so mad as to think he can do what he lists , that he can over-rule providence , controll the World , and bring to pass all that he would have to be ? All which he must suppose himself able to do , that can find cause in himself to hope he may accomplish the devices of his own heart . Considering then our selves only , all we can say is this , Vain man would be wise . Job . 11. 12. But he is not so ; Mans goings are of the Lord , how can a man then understand his own way ? Prov. 20. 24. Our eyes are too bad to see , our arms are too weak to work what is best for our selves or the World ; no hope can we have in our selves alone . 2. And therefore next , let us think what other men are . This consideration will make it appear a very improbable thing , for any one single man , or indeed , for any one Party or Faction of men , to be able to bring about their own devices . Do we suppose these men to be our friends ? Are they at present our Complices or Partners ? Or suppose we them our Enemies , and such as appear Adversaries to our designs ? Or lastly , are they likly to sit Neuters ? Which of these soever they be , they give us little encouragement . This only we are sure of , they are men , and but men ; they are therefore subject to the same infirmities as we our selves are ; they are unknown , they are mutable , they have peculiar interests of their own , they are all subject to the same overruling Power : Are they in Appearance our friends ? Who can know whether they be so indeed ? Who knows whether they will prove firm and faithful to our Counsels ? Are we sure that their hearts are as our hearts , that we may safely give them our hands and take them up into the secrets of our Bosomes ? Whatever they be now , can we tell whether they will be the same to morrow ? Can we tell what the temptations of one day , what the very fears and jealousies , covetous , or ambitious desires of their own hearts , yea what the terrors of a nights dream may bring forth ? He that dares too confidently trust his own heart is but a fool , how much more is he so , that dares trust anothers ? If they joyn really with us now in our murmurings , discontents , and dislikes of that which is , are we sure that they joyn also as cordially in our desires and wishes , and that the future variance and disagreement of minds about that which we would have shall not breed more confusion , and far greater inconveniences unto us all , then the very worst of those things we now concur to oppose and remove ? Are these men our Enemies and such as are like to oppose our designs ? And are we then sure that we are equal or superiour to them in strength ? Or if we be ▪ are we also as sure , that they are not our overmatch in policy or interest ? Have not they devices of their own as well as we ? And are they not as much in love with their own devices as we can be with ours ? And will they not venture as far to accomplish their designs ? Have they not interests of their own ? And shall they not be as zealous to promote them ? As impatient of all opposition to or attempts against them ? Is the party we oppose but small and inconsiderable ? And can we know how soon it will encrease either by the accession of others who will not shew themselves till necessity call them forth , or by the revolt of some other of our own ? Or know we how many distinct parties there may be , whose designs are as inconsistent with ours as theirs are , and therefore rather then suffer either to prevail to the ruine of their own , are concerned to assist the weaker ? Lastly , are these men Neuters ? Can we have any assurance that they will continue so when they are in a strait betwixt two , and are like to be devoured by both or either ? Are they not lovers of Peace , upon what Principles it matters not ? And shall they not be inclined even by that love , when they see they must side with one , to oppose the first disturbers of their Peace ? Can we from mens faces or looks have any probable guess , with whom they will joyn when it comes to Tryal ? Is is not most likely , it will be with their lawful Governors , under whom they have so long enjoyed their beloved Peace and Quietness ? May not Egypt ( if we have such a thing to trust to ) prove a bruised Reed , and run into the hand of him that leans upon it ? If we be but so wary as to look about us , we shall find too many of our own spirit ; and because such , the less our friends . They are for themselves as well as we , are as ready to sacrifice the publick good to their own ambition . Their peculiar interests engage them as stronglyto oppose unto ours their own devices ; and with as much fury and craft , from the same selfish principles , to endeavour our disappointment and defeat to prevent their own ; and to hasten our ruine , as the first step to their own advancement . If again we look behind us , and observe the Histories of former Ages , we cannot miss of abundance of sad examples of rash and giddy Enterprisers miserably shipwrack'd by their own devices , caught deservedly in their own Nets , and fallen into the Pits they digged for others . If we providently look before us , we shall see but little likelihood that the succeeding generation will applaud or approve of our doings ; but rather fall upon new devices of their own to undo all that we have done , or rather to build what we have destroy'd . In a word , if we know not what 's in man , God knows , that all his thoughts are vanity , Psal. 94. 11. So little probability have men of bringing to effect their own devices , when they consider what other men are . 3. If mens devices have so little encouragement either from themselves or other men , how much less can they have from God when they consider , what he is . viz. The just Iudge of all the earth that will do right , Gen. 18. 25. Tho hand joyn in hand , the wicked shall not go unpunished , Prov. 16. 5. Let them use all Arts to strengthen themselves in their Conspiracies , he that is higher then the highest regardeth , and will be higher than they , Eccl. 5. 8. Well said one who was no Saint , If this Counsel be of men , it will come to nought ; but if it be of God , take heed how ye oppose it , lest ye be found to fight against God , Act. 5. 39. What hopes can men have that their devices shall prosper without Gods Blessing , seeing not a Sparrow falls to the ground without him ? And what confidence can men have that God will bless their devices , whilst they make not ●im of their Counsel ? If they advise not first with him to know his Will , before they begin to device for themselves , they take a preposterous course to engage him on their side ; and be sure where ever he takes part , there goes the Victory . But if men will be so wicked , as to advance their own devices against the Ordinance of God , they must needs make him their Enemy , whosoever being so makes it in vain for all the World to assist them ; there is no fighting against Omnipotence . A Blasting instead of a Blessing must those men expect from our Heavenly Father , who , neglecting his commands , will presume of their own head to regulate his Family , and govern his Kingdom by their own devices . As impossible it is that such devices should stand , as it is to dethrone the Almighty , and devest him of all Authority and Dominion , who hath established his Throne in the Heavens , and whose Kingdom ruleth over all , Psal. 103. 19. Let men therefore consult , contrive , and act what they can ▪ Let them associate themselves together , they shall be broken in pieces : let them gird themselves , they shall be yet broken in pieces ; let them take Counsel together , and it shall come to nought , speak the word , and it shall not stand , Isai. 8. 9. &c. Let them either now consider it to move them to repentance , or they shall at last find it to their utter confusion , that notwithstanding all the wisdom of their own devices , The Lord shall have them in derision , Psal. 2. 4. They shall be before him but like the Chaff which the wind driveth away , Psal. 1. 4. So impossible is it for the devices of mans heart to stand , when they are not united in the Will of that God who ruleth Heaven and Earth . III. The third thing we are now to observe is this . The Will and Counsel of the Lord is always one and the same and never changeth . With God ( saith St. Iames ) there is no shadow of turning , Jam. 1. 17. Whatever changes there be in the world amongst the creatures , it is impossible for the great Creator of all things to be any other then what he was from all Eternity . He will not lie , nor repent , for he is not a man that he should repent , 1 Sam. 15. 29. This is a piece of humane weakness , to change purposes . If therefore at any time we read of Gods repenting or changing his purpose , as indeed sometimes we do in his own word , we must be sure so to understand it , as it may agree to the perfections of God , and not fasten upon him any of the imperfections of his creatures . It is said indeed of God , Gen. 6. 6. It repented the Lord that he had made man on the earth , and it grieved him at his heart . And 1 Sam. 35. 23. The Lord repented that he had made Saul King over Israel . And concerning Nineveh it is said , Jonah 3. 10. God repented of that the evil he had said that he would do unto them , and he did it not . Sometimes God is said to repent of what he had already done , as if he could wish it undone again ; and sometimes of that which he had declared that he would do , as if , upon after thoughts , he had changed his mind . Now should we understand such sayings as these , as the words sound at first hearing , not considering the immutable nature of him , of whom they are spoken , we should thereby run our selves into one of the grossest and most wicked errors in the World , being tempted by such expressions , to fasten upon God an imputation of such levity and inconstancy to himself , as a wise man would account one of the greatest affronts we could offer him . But all this is indeed spoken of God , after the manner of men . The change that is , is not in God but in us . What God hath once done , he ever approves of ; and whatever he purposeth to do , that he certainly will do . Tho when we look only upon what is spoken and done , there is some appearance to us , as if there were some change of mind in the speaker or doer ; yet is there no such thing . We hear what is said , and we see what is done : God hath threatned to destroy , yet he spareth : He hath done something , which afterwards he undoeth in some measure again . And hence he seemeth to us to repent of his sayings and doings , because he doth herein as men are wont to do , who repent and change their minds , and for this cause , by reason of this similitude of the doings of God & men , are these expressions applyed to God. We are ignorant of the Will and Counsel of God , and can know no more of it , then he himself is pleased to discover unto us ; he hath not discovered the whole of his Will unto us , but only so much as himself thinks fit for us to understand . Hence we know but in part , and are very subject to mistake . To clear this , know we must that Gods Will being but one , is partly revealed to us in his word and works , and partly concealed from us , reserved only to himself . 1. The secret Will of God is not another from that which is revealed , as if there were two Wills in God ; but both are one Will , whereof part is revealed , part is not ; and both together are his one , eternal and immutable Purpose and Counsel . As God needed not , could not have any Counsellers to advise withal , about what he was to do . With whom took he Counsel ? Isai. 40. 14. So shall his Counsel alway stand , and without any alteration , be completely fulfilled . My Counsel ( saith God ) shall stand , and I will do all my pleasure , Isai. 46. 10. This part of Gods Will and Counsel being never imparted unto us , we cannot know it but only by the event ; which when we see , whatever it is , we must conclude , that it was Gods unalterable Will , either to effect it himself , or to permit it to be so effected by others , infallibly fore-knowing it , and resolved not to prevent it . 2. Gods revealed Will is so much of his Counsel , as he hath thought fit to communicate , and by what means he pleaseth , make known unto us . Whereby he either acquainteth us with his own doings and purposes , or directeth us in our duty , and how we are to demean our selves in the world . That Will of his , which maketh our duty , shall stand as the Law and Rule of our duty : And that Will of his which declareth his purpose shall stand , as the firm foundation of our hope and expectation ; both in that manner , as he from all eternity had determined , whatever appearances of change and variation there may be to inconsidering men . God is the sole and absolute Governor and King of all the World : and the Law whereby he governeth all things can be no other , but his own Will and wise Counsel . Every thing he ordereth and ruleth agreeably to the nature which himself hath given it , in order to the end for which he made it . Why he made the World just so , and no otherwise then it is made , we are not worthy to inquire ; nor can we know any further then he hath taught us ; it was his Will so to do , and that ought to satisfie us . How he will order every thing in the World from first to last , he cannot be obliged to tell us ; and it is too much for us to know : but that all shall tend to the demonstration of his own Power , Wisdom and Goodness , and the happiness of those that love and serve him , we are sure ; and this again should fully satisfie us . Man he hath made a reasonable and free Agent , & as such he is resolved to govern him . His Will , revealed is mans Law to live by , and by what parts and parcels soever , in what variety soever of Precepts according to the diversity of time and circumstances of persons , places , relations , &c. all perfectly foreseen by him ; still his Will is one , and he executeth it according to his own Eternal Counsel , with that variety of dispensations , as he hath determined . His Commands it is his Will we should obey , and that according to our nature , freely ; it is not his Will to necessitate us so to do , and to use us as Stocks and Stones which have neither Understanding to consider , nor Will to choose . And it is his Will that the obedient shall be rewarded with blessedness , and he encourageth them to obedience by many promises , which he will fulfil and make good to the full , if the condition of obedience be performed , and thus are all his promises of this kind to be understood . And he threatneth severe punishments to the disobedient to deter them from their disobedience , and these shall certainly come upon them , if they repent not ; and thus are his Menaces to be understood . In short , what changes there would at any time be in men , according to that freedom of choice which he hath given them , he knew eternally ; and what changes would thereupon follow in the World , or in any part of it , he not only fore-knew , but fore-appointed ; and what reasons there would be for the delaying either of his promises , or his threatnings , or for any other change or circumstance , all was perfectly fore-known ; and there can be nothing new to him ; and therefore no change at all of his Eternal Counsel , but all things are exactly as he once for all hath determined . When therefore God is said at any time to repent , it signifieth no more but this , that the thing is come to pass which God foresaw , and that ho now doth not that , which he had always resolved to do , when such things should come to pass ; here is a change indeed in his outward Actings , but none in his Will. When Gods promises are not performed , there is a a non-performance of the condition , which he was never ignorant of , but foresaw , and now he acteth no otherwise , than upon the foresight thereof , he had resolved to do . But we , because these things foreseen by God are not revealed to us , are apt to think there is a change where there is none at all . The reason why Gods Will is always one and the same , is the infinite perfection of his Nature , which can admit of no degree of mutability . What can move a man to change his Mind or Will , but his finding or at least suspecting he hath taken wrong measures in his former deliberations and resolutions ▪ It is the rough want of foresight in men , that their purposes are alterable ; and when things fall out , whereof they had no knowledge , they see cause to be of another mind then formerly they were . 'T is always the discovery of something which they were ignorant of , or did not consider , that produceth this change in the minds of men . But there can be no such reason for God to change his purpose and Counsel ; as he is Almighty , and can do whatever it pleaseth him to do , so also is he Omniscient , infinite in knowledge and wisdom , and nothing past , present or to come can be hid from him . All things lie naked and opened ( or unbowelled ) before him ; the whole World , and all the Ages of the World , from its Creation to the Consummation of all things , are in his view at once , not the most secret thought of man , nor the minutest circumstance in things can escape his Eye . Knowing therefore eternally , as well all that shall be hereafter , as all that now is , or at any time hath been , nothing can happen contrary to his expectation , & therefore nothing can possibly move him to any the least change of Counsels : but he must needs be , as in his nature and being , so in his purposes also immutable , the same yesterday and to day , and for ever . And this granted , we shall very easily see into the truth of our next Proposition , as necessarily following from this Immutability of God. IV. Whatsoever the devices and projects of man may be , they can never be able to frustrate or alter the Will and Counsel of the Lord , but it shall firmly stand , and most punctually be fulfilled . And it must needs be so , if but for this one reason , that there can be no device or project of man , but God did eternally foresee it and hath provided for it . Yea , he is both wise enough and powerful enough , either to frustrate it and make it of no effect ; or to overrule it , and bring to effect his own Will and Counsel by it . Men cannot surely be such Fools as to think that the infinitely wise God can be outwitted or deceived by any humane Policy ; or that the Almighty God can be over-powered by humane strength or force ; or that the most vigilant Governor of the World who never slumbereth nor sleepeth , Psal. 124. 4. Whose eyes are in every place beholding the evil and the good , Prov. 15. 3. Can be surprized by Humane Treachery . No Conspiracy in what dark Hell or Vault soever it be laid and hatch'd , can be hid from him ; no Confederacy or Combination can be too hard for him , who is irresistible as well as immutable , and therefore can never be disappointed of his Will. Our God is in the Heavens , he hath done whatsoever he pleased , Psal. 115. 3. Yea , The Counsel of the Lord standeth for ever , the thoughts of his heart to all generations , Psal. 33. 11. And v. 10. The Lord bringeth the Counsel of the Heathen to nought , he maketh the devices of the People of none effect . Hence that bold Challenge of the Prophet to all the Churches Enemies , Take Counsel and it shall come to nought : speak the word and it shall not stand , for God is with us , Isai. 8. 10. And again , The Lord of Hosts hath sworn , saying , Surely as I have thought so shall it come to pass , and as I have purposed so shall it stand , Isai. 14. 24. The Lord of Hosts hath purposed , and who shall disanul it , v. 27. The Counsel of the Lord lieth very deep , Clouds and darkness are round about him . And whilest vain men would be so wise , as to design for themselves without him , and presume to teach or help him to govern the World , they unawares subserve his secret Counsel , and by an unseen hand are carried contrary to their own intentions , to promote those very designs of his which they strive with all their might and policy to defeat . Let them consult , God shall infatuate their Counsels : let them attempt , God shall frustrate all their attempts . He must be wise indeed that can impose upon God. Ioseph's Brethren taking notice of his Dream , and his Fathers special affection to him , grow jealous of him , and to prevent his coming to have dominion over them , sell him for a Slave unto Strangers : and what do they in all this , but unwittingly help him up to that dignity and honour which God had design'd for him , that they may hereafter bow before him with the greater shame ? Pharoab , lest the Hebrews should encrease too fast , and grow too many for him and his people , decreeth the destruction of all their Male Children , but see how the providence of God turneth this about to his ruine , for hereby Moses is exposed , and being found by Pharaoh's Daughter , is brought up in his Court , receiving thereby an education suitable to his future dignity , who was to be the leader and deliverer of that people which was to spoyl the Egyptians . Saul will by all means suppress David , and exclude him from succeeding him in his Throne , and what doth he herein , but by pursuing and exposing him to dangers , give him the fairest opportunities of shewing his fidelity to him , and his wisdom and valour to the people , so winning their affections over whom he was to Reign ? The Princes of mere Envy bring Daniel to the Den of Lions , but only to this end , that by a Miracle of God's goodness to him he might be advanced above themselves and to their own ruine . Haman prepareth the Gallows for Mordecai , and designs the honour for himself , but is herein an instrument of God , hereby to bring the honour unto Mordecai and himself to the Gallows of his own setting up . The Iews would void the Counsel of God by crucifying Iesus , and in crucifying him they brought to pass what Gods hand and his Counsel had determined before to be done , Act. 4. 28. They kill him lest the Romans should come and take away their Place and Nation , Joh. 11. 48. And for this both were afterwards destroy'd by the Romans . They will seal up the Sepulchre , and set a watch of Souldiers to prevent his Disciples never intended design of taking their dead Master away by night ; and thereby they provide a strong Evidence of his Resurrection from the dead . Let men do what they will or can , God will make men know themselves to be but men , and that it is not they but he that ruleth all things according to the pleasure of his Will. His Kingdom is an everlasting Kingdom , and his Dominion throughout all generations , Psal. 145. 13. When Devils and Men have done their worst , it shall stand ; and therefore must his Counsel stand too , whereby he ruleth and governeth all things without consulting men . He putteth down one , and setteth up another , Psal. 75. 5. By him Kings reign , and he giveth them sometimes for a Blessing and sometimes for a Scourge to the People . If we would have them a Blessing , there is no way but obedience and an absolute submission to Gods Will to procure that , and if we have by our sins deserved the scourge , no Devices or Counsels of men can prevent that . God will be God , and we should be thankful that we are Men , and shew it by giving him a reasonable service , and contenting our selves in keeping within our own compass . We may easily break our hearts with our own devices , but we can never frustrate Gods Counsel , that shall stand . Having thus very briefly run over the Doctrines of this Text , for the confirmation of our faith , we now proceed to see of what excellent use all this may be unto us for the rectifying of our opinions , or the regulating of our life and conversation . And we shall be sure to find matter enough in these few things we have learned , for our instruction , correction , encouragement , and consolation in the ways both of Religion and Loyalty . 1. The Instructions which we shall at this time take notice of from the doctrine delivered are two ; the one respecting the time past , the other the time to come ; both presently necessary to be diligently attended to , if we be desirous to understand our duty to God as good Christians , or to the King as Loyal Subjects . 1. Let us reflect a little in our thoughts upon the time past , and being instructed to whose goodness we are to ascribe all those good things we have hitherto injoyed , all those deliverances from evil , that have been hitherto given us : All these , how great , how many soever , are to be attributed only to the good Will and Counsel of the Lord , that hath forborn to punish us for our own devices , that hath delivered us from the devices of men . Have we hitherto of a long time enjoyed the blessings of Peace and Plenty in a good and fruitful Land ? Have we been blest with a good Government , wholesome Laws , the free exercise of our Religion , and use of our Estates ? Let us thankfully acknowledge our selves indebted to Gods goodness for all this . If the Lord had not been on our side , may England truely say , if the Lord had not been on our side , when men so often have risen up against us , they had swallowed us up quick , they were so wrathfully displeased at us . How many and various have been the devices of men against us ? Of men of much different stamps , of contrary complexions , to subvert the Government , to destroy and corrupt our Religion , to undermine our Peace , to make us a Prey to our Enemies , and to set us at variance among our selves ▪ to devour and cat up one another at home ? Ever since it hath pleased God to own us for his People , to set any mark of his special favour upon us , to manifest a peculiar Providence over us , in setting over us religious Princes to be the Defenders of the Faith , amongst us , and our gracious Protectors in the sound Profession of the Catholick Faith , and pure worship of God ; how hath the Prince of darkness bestirred himself , and set all his instruments on work to create us trouble ? What strange devices and devilish contrivances hath he put into mens hearts to obstruct the work of God amongst us and set forward his own ? One while he beginneth his work at home , in the very midst of us , tryeth what he can do by the powers which are by the providence of God set over us , puts Fire and Faggot into their hands to consume us ; and when he seeth that this will not do , but that there is one even in the fiery Furnace with us , that is able to abate the fury of the Fire , and bring forth the reformed Religion , like Gold out of the Furnace , more refined and pure : not able to indure the Lustre and brightness of it , he gets him away as far from it as he can , and beginneth the work anew , and layeth the Plot at the greatest distance , that it may ripen out of sight , and come upon us at full strength : he fetcheth his Race even from as far as Rome , and is resolved to bear us down with forreign Force ; he leads up Armies marching under consecrated Banners , manneth out Navies Christened by the Name of Invincible , and with these he will come upon us like a sudden Deluge ; and who is the Lord ( saith he ) that he should deliver them out of my hand ? Will not this do against the Lord of Hosts ? Then is he resolved to return back again in a disguise , and fall to work in secret Holes , and Cells , and Vaults , he will lay his Snares in the dark , and who ( saith he ) shall see ? Close Plots and private Conspiracies of men sworn upon the Sacrament to Secresie who can be so quick-sighted as to discover ? And now let it be Poyson , or Dagger , or Gunpowder , or what Hell can invent , so the Anointed of the Lord may fall and perish , and the Protestant Religion be rooted out , all 's well enough , he hath served his own ends and the Popes , and what Devil can desire more ? But still there is no inchantment or divination against Israel ; so long as God is with us , what can Hell do against us ? He must now therefore contrive , if possible , how to drive out God from among us ; and no way so likely to do this , as to sow amongst us the Seeds of Division , God is love , and will not own those for his Children who do not like Brethren dwell together in Unity . As long as we stand entirely one , united in one body , we have too much strength to give him hope of an easie Victory ; but he knows well enough who hath said , that a house divided against it self cannot stand . To make a breach therefore , whereat he may enter , he fills mens heads with fears , jealousies , and scruples ; makes them look like Monsters to one another . He works upon mens phantasies and imaginations , and presents before them as to Men in a dream strange Phantasms and Apparitions . Some conceive they see Superstition and Popery in those very persons and things which are under God , our best fence against them ; and so do these words always run in their minds , that they can call nothing which they are taught to dislike by any other name then those , and Antichristian . Some again imagine they see Tyranny in the best formed Monarchy that the World hath , ready to swallow up at once all Liberty and Property . Others think they see Christ coming to reign upon the Earth , and commanding them to go before him , to prepare his way by levelling the Mountains and raising the Valleys , dashing in pieces the Kingdoms of the Earth like a Potters Vessel , binding their Kings in Chains , and their Nobles with Fetters of Iron . Thus by his subtle delusions were men , like such as are rouzed up in some frightful dream with a dismal cry of Fire , Fire , made to run about so long to quench an imaginary fire , no where visible but in their own hot heads , till they had kindled a real one , that had almost burnt down not only their own but all the houses of God in the Land. But notwithstanding all this , it pleased God to awake us , and that by little less then a Miracle , in the wonderful restitution of our present most gracious Sovereign . And now , who would not think that our former miseries and our present Peace , and the long missed blessings of a gracious Government , should so strongly work upon us , as to perswade us to keep well when we may be so ? But the Deceiver is still too cunning for us , and knows how to turn the very Motives of Union , into the occasions of Division . He takes advantage of those very Confusions yet fresh in our Memories into which he had formerly brought us , to keep alive our Jealousies on all hands of one another : so that at this day mutual suspicions and ill opinions keep us at as great a distance in the days of Peace , as Pikes and Musquets did in the time of War. Still we are in Sides and Parties , devising how to supplant and ruine each other . The remembrance of former days unhappily fomenting and hightening our suspicions and jealousies to that degree , that we seem rather the Laughing-stock then the terrour of our Enemies , and Rome it self cannot chuse but laugh within it self to see us so industrious in doing her work for her , and by our contentions and separations making an open way for that very evil which men pretend above all others to be afraid of . And now seeing we have been at so much pains in assisting our professed Enemies to destroy us , what can we imagine could have all this while preserved us against all those devilish devices that have been hatch'd both abroad and amongst our selves at home to undo us , but that great and good God alone who overruleth all the devices of men , who sitteth in the Heavens above all Powers , who saith to the Sea , Hitherto shall thou come but no further , and here shall thy proud Waves be stayed , Job . 38. 11. The Lord reigneth , let the earth be glad thereof , let the Multitude of the Isles be glad thereof , Psal. 97. 1. This Isle may be glad thereof . He is great in Zion , he is high above all People , Psal. 99. 2. His right hand and his holy arm hath gotten him the Victory , Psal. 98. 1. It is his right hand , and not our Sword , his wise Counsel not our Policy , his wonderful goodness , and least of any thing our righteousness that preserveth us in safety . Except the Lord build the house , all our Builders shall labour but in vain , we shall quickly with our own hands pull it down upon our heads . Except the Lord keep the City , all our Watchmen shall wake in vain , our own devices , our own sins will be sure to fire all , and we shall soon be like to Sodom and Gomorrha . Therefore not unto us , not unto us but unto the Lord alone let us ascribe the honour and the glory of our preservation , and all the wonderful deliverances which he and he alone hath given unto our gracious King and this whole Kingdom in him . It is only because his Counsel always stands unmoveable and cannot change , that our own devices have not long e're this utterly ruined us , or that the manifold devices of our Enemies have not prevailed against us . 2. As we are instructed hence to attribute all our past Mercies and Deliverancies to the goodness of God , who alone could disappoint the devices of men against us ; so are we hence also taught , how both at present , and for the time to come , to behave our selves towards God , let the times prove never so troublesome to us by reason of the restless devices of men . We must always be sure to bear in mind , and fix immoveably upon this one point , that the Counsel of the Lord is altogether unchangeable , one and the same for ever , and shall undoubtedly stand for a Law to us , and for a Barr against every thing that can be devised by men against us not agreeable unto it . Conclude we certainly that the Lord he is God , and will be so , maugre all the devices of Fools that say in their heart there is no God. That he will alway govern the World by his own Will , and confound the wicked in their own devices . That all things being ordered by him must needs be wisely ordered , and therefore as no device of man is permitted by him , but in wisdom ; so of his goodness he will either confound these devices in his own time , or by them accomplish his own Wise Counsel , to the destruction of his Enemies , and the good of his Church and faithful Servants . All things shall work together for good to them that love him , Rom. 8. 28. Let therefore our Behaviour be alway such as becometh the faithful Subjects of the Great God and King of all the World : and our business , as we are such , is pure obedience to the Laws of his Kingdom , and not to help him to rule and order things by our Wisdom , as tho he could stand in need of our devices , or had thought good to make us of his Great Counsel . Let us mind our Duty in attending to and executing cheerfully his Commands , and not intermeddle with that which is properly his work , any otherwise then he himself shall give to any of us Authority to Act under him . Unto some he hath given his Commission to Act and Rule his People under him , and for him . By his Wisdom Kings Reign , and Princes decree Iustice , Prov. 8. 15. The Powers that be are of God. He hath put a Sword into their hand , and they bear not that Sword in vain , Rom. 13. And they that will not stand in awe of it , deserve to feel it . He hath also set some in the Church , 1 Cor. 12. 28. And hath made them Overseers over his Flock to feed it , Act. 20. 28. And we are commanded to obey them that have the Rule over us and watch for our Souls , Heb. 13. 17. These are God's Commission'd Officers , put in Authority under him , and over us ; and as they are to do their own duties in their several places towards God , whose Servants they are , and to whom they must give an account as well as we ; so can they not do their duty unto him , but by governing us , and using all such means as he hath ordered , or allowed , to keep us in due subjection both unto God and them , and to see as much as is in them , that we do our duties too . Let no devices therefore of other men out of whatsoever School they come , perswade or provoke us either to follow theirs , or set up new devices of our own against this certain Will of God , or to cast off the Yoke of Christ by our restless endeavours to free our selves from the Yoke of Men. We cannot be Christs Subjects if we will be our own Masters . It is just that he assign to each Servant in his Family his proper work , and call them to account as he shall please ; if we shall arrogate to our selves a right of Judging them , whom he hath set to Judge us , we place our selves in his Throne and usurp his Prerogative , which is the highest Treason against the King of Kings : and can we think that such shall go unpunished by him ? Let our condition be never so uneasie , let our Grievances be never so many , let our sufferings be never so great , let us be sure to keep in mind , what we are , and whose we are , and what is our Business to do . We are not Gods , nor Lawgivers to our selves , but Men under his command that made us and redeemed us . We are not our own , but his that bought us with a price , 1 Cor. 6. 20. What then can be our work , but that which becometh the Subjects of so absolute a Monarch ? Thankfully to own the Priviledges we have , of his grace and goodness , hitherto injoyed , acknowledging that the very least of them far exceedeth all our merits : contentedly to rest in his choice for us , and in the state and condition his Providence hath assigned us , acknowledging always that to be very good , and best of all at present , which he hath appointed : wholly to resign our selves with all our concerns and interests into his hand , unto his sole disposal , saying heartily , it is the Lord , let him do whatsoever seemeth good to him , not ours but his Will be done . Concluding that as his Will must stand and cannot be disappointed , so it is fit we should own him in our hearts to be what really he is , our Supreme Lord and absolute Governor , and shew our selves well pleased , that his Will should stand ; and , be it what it will that he doth , agreeable to our wishes and hopes or not , we being his Creatures as well as Subjects , we that should be both willing to it , and delighted in it . We may be very sure of this , and that should be full enough for us , that God cannot Act against himself , nor contrary to his own nature , and therefore he can never do otherwise then wisely and well , and that he will make it appear so in the end , whatever it seems now . If then God grant us a plentiful , peaceable and flourishing state , and give us Kings and Governours that are Davids indeed , men after his own heart , and nursing Fathers unto his Church , encouragers of true Piety , and Protectors of their Subjects in their just Rights and Liberties , he doth wisely and well ; and we are to be thankful to him as for an undeserved blessing ; and if , on the other hand , God for the punishment of our sins of Pride and Rebellion , Profaneness and Formality , &c. shall give us Sauls or Ieroboams , oppressors of their Subjects , or Persecutors of Religion , still we must confess that God doth wisely and well , and like himself as a most just Governor ; it is less then we have deserved , and it is no more then we need . He is both just and good , as well in punishing as rewarding , and we ought to bear with patience , yea and thankfulness the chastisement of our sins . Let it be our business then to persecute and mortifie our Corruptions and Lusts , and God will provide that we want not sit Governors , when he seeth us desirous to live in obedience unto him . The instruments in Gods hand may be changed , as he seeth his work requireth , but still the same God reigneth , and his Counsel must stand . Thus much for our instruction . II. In the next place , the Doctrine of this Text is an excellent corrective for the malignant humors wherewith the Body of this Kingdom hath for some time too much abounded . It may serve to restrain the heady and furious attempts and practices of some , and to abate the discontents and silence the murmurings of others among us . And these two sorts of People are very easily met with in most places . 1. There are too many in the World , who will needs be thought as wise , not only as their Humane Governors , but as God himself . And indeed , it were less to be wondered at , if such men were only to be found in that Church , which hath so long pretended to an infallibity of Judgment : tho , blessed be God , whatever it be in its Doctrines , it hath not yet proved so in its Treasonable and Bloody Attempts and Practices . But that any men of such a mischievous self-conceit should be found among them that call themselves Protestants ▪ and Reformed Christians , is a thing wonderful indeed , and ought to be as much lamented by us , as our Adversaries will be sure to rejoyce in it , and make a bad use of it . And surely such poysonous Weeds could never have sprung up among us , had it not been from that evil seed which those Seminaries imployed by the Evil one , have cunningly sowed in our good Field whilst the Keepers of it slept . There is a viperous Brood of men , tho they are not willing to own their own Original , or it may be have been ingendred so much in the dark , that they do not know their own Parents , which cannot live but by eating out the Bowels of that Government under the warm Wings whereof they shelter themselves . These things are always big with new devices , not how to serve , ( as hath been much pretended ) but rather to direct or correct Providence . And by their Practices , they might persuade men to believe , that in all their Prayers they do not desire of God so much to guide them , as to follow them whithersoever their own wild devices shall lead him . If Religion have not yet discovered unto such men their folly and wickedness , yet , a man would think , that unto men that talk so much of Providence as they have been wont to do , their own so often frustrated devices should be sufficient to convince them of their vanity , and make them feel how hard it is to kick against the Pricks ; and that very confusion of Languages that is amongst them , so that they have not been ever able well to understand one another , should discourage them from all designs of building another Babel , or advancing their own devices in spite of Heaven . Will men that are so high pretenders to a divine spirit and a new light , be always like those silly ones , of whom 't was said , They are ever learning and never come to the knowledge of the truth , this easie truth , that the Powers that be , are ordained of God , and that whosoever resisteth the Power , resisteth the Ordinance of God , and they that resist shall receive to themselves damnation ? Rom. 13. 1 , 2. What but the want of that Self-denial , wherein they are wont so much to glory , can make men so dull , as not to be able in so many years , no not with the incouragement of Indulgencies , or the Rod of Discipline , to learn so plain a Lesson ? Will men be always so much children , as to think they can do more or better for themselves by their own devices , then their Heavenly Father will do for them by his wise Counsel , if they will approve themselves his dutiful Children , and shew their intire submission to him their Supreme Lord , by obeying those whom he hath placed over them , and submitting themselves ( as he commands them , 1 Pet. 2. 13. ) To every Ordinance of man for the Lord's sake ; whether it be to the King as Supreme , or unto Governors , as unto them that are sent by him , for the punishment of Evil-doers , and for the praise of them that do well ? Will men always be so absurd , as to think they best secure the Liberty of their Consciences , by rebelling against those whom they must needs be subject to , not only for wrath , but Conscience sake ? Rom. 13. 5. If it be so hard a task to yield Obedience to the standing Will of God , written so legibly in his word , and so often proclaimed unto us by his Ministers , as the Rule of Duty ; how much harder will it be found to submit with Alacrity to his secret Will when it shall be declared in the course of his Providence by the Event , in a patient suffering even for well doing ? How shall men have the face to call themselves Christians by the name of Christ ( except it be by the same figure as the Iesuites are by the name of Iesus ) who so wholly neglect the commands of Christ , and lean more to their own devices then to his promises ? Do they think to make themselves more happy , and to prosper better by their own Consultations and Conspiracies ; by Plotting of Insurrections and Murders , and by such devices as these to secure their Religion and their Liberties , ( tho , blessed be God , such danger ( if there be any ) is yet at a distance ) then by preparing themselves , as we are all commanded on pain of sorfeiting our Christianity , to bear the Cross and suffer for righteousness sake ? If when ye do well and suffer for it ye take it patiently , this is acceptable with God. For even hereunto were ye called , because Christ also suffered for us , leaving us an example that ye should follow his steps , 1 Pet. 2. 20 , 21. Yet truely , were there nothing of Religion in the case , there be two things nevertheless , which well considered would go near to check all such devices , tho to the devisers they may seem to aim at what is best . First , Which of us is so wise , as to know certainly that his own Projects shall either succeed according to his mind , or be approved of by others , or produce the publick good , or indeed his own ? I think there is no man that can in reason pretend to such a certainty , and , considering the various and contrary tempers of men , it is hard to come up to a probability . If so , then the certain , or but likely Troubles and Commotions , War and Blood-shed , that the whole Nation may suffer in order to the accomplishment of these uncertain Devices in such great changes as are usually designed , should make him that loves his Country , ( which love is the fair colour such men commonly paint over their foulest designs withal ) very shy in setting abroach his own devices . It is a very easie matter to set discontented men together by the ears , but not so easie to make them friends again , or perswade him , that thinks he hath the advantage , to sheath his Sword ; nor yet can he that raised the Fray , be sure that himself shall not be wounded in the Scuffle . Men are much easilier agreed to pull down one Government , then to set up another : because it is much easier to find one , which hath something in it contrary to all the several private interests of the Conspirators , then one that will promote them all ; which it may be are too various , ever to meet in one point , or indeed within the Compass of any one Model , that which the common cry of Liberty doth sufficiently declare . Love thy Countrey , that 's God's Will : and for the love of it , lay aside thine own devices . My Son fear thou the Lord , and the King , and meddle not with them that are given to change , Prov. 24. 21. Secondly , Do these men indeed love themselves , and their own safety ? Let them then for their own sakes , take the safe way . Keep the many devices of the heart within the heart , for if they once be suffered to pass the Tongue , there is no longer any safety . He must have a faculty more then humane , who can be sure , that that man , unto whom he first reveals his secret , ( and revealed it must be or it can do nothing of what he would have it to do ) hath not another device ready to defeat his , and make him pay the charges of both . If men therefore would in all their Consults advise with God's Will , the Publick Good , or their own private Peace and Safety , those many devices which quicken in their hearts would die there too , and have the same Womb and Tomb. 2. A second sort of People , which this Text should correct is , that very numerous part of Mankind , the Querulous , Murmuring and discontented , whom nothing that is present will either please or silence . If these be not all so daring as to devise , they are so ill natur'd as to be angry , that all their desires , how unreasonable soever , are not fully satisfied ; and to satisfie them will be found no easie matter , especially till themselves seem better to understand them . They would have the World to be Governed according to their mind , but how that should be , their thoughts are not to this day well agreed . They think too well of themselves , not to think too ill of their present condition , as too much below their Merits : and therefore cannot be reconciled to the Publick Management of Affairs , whilest it giveth them not the opportunity of bettering themselves every day according as the every days new devices of their hearts shall prompt them . The great complaint among such is , that the wicked are exalted , and good men discouraged , and the course of Iustice is perverted ; and the common discourse is of the wickedness of the times , and the loosness of Government and Discipline . It is true , that if at any time such things as these are visible , and whilest men are men , they will be at all times too visible , good men cannot chuse but be very sensible of it , very sadly bewail it , and mourn before God for the sins of their Brethren , Rivers of waters will run down Davids eyes because men keep not Gods Law , Psal. 119. 136. Yea , and what becometh every one of them in their respective Stations and Callings with all humble submission and modesty , yet with all Godly Zeal and Courage , they will be ever ready to do towards the amendment of mens lives , the rectifying of errors , correcting Abuses , and redressing all Grievances . But they begin at home , as is fit , and proceed regularly , and keep to their proper provinces , and are more ready to do their own duty , then to complain that others do not theirs . To make the Failings of Princes and faults in Government , and the Grievances of the Nation a common Table-talk and to be always signifying to the World their discontents and uneasiness , is too great an Argument of a Proud and Factious Spirit , and savoureth too rankly of a mind corrupted with Seditious and Rebellious Principles , and too much Estranged from the God of Peace . In thus doing men shew they regard themselves and their own Wills more then the Will of God. What evils hath the Government at any time brought upon us that we have not by our manifold sins too much deserved , at least at the hand of God the Universal Governor , if not at the hands of those who rule under him ? And how many Blessings may we enjoy under the worst of Governments which we have never in the least deserved ? Dare we undertake presumptuously to prescribe to God , and proudly say , that either we are such , as he ought not to punish at all , or at least , such as he ought not to punish after this manner ? If God send a Plague , or a Famine , or any kind of Mortal Sickness on a People for their sins , is it reasonable for them to murmur against the Air and unseasonableness of the Weather ? And if God chastise us with evils of any other kind , by what or whomsoever , shall it be more reasonable to quarrel with and complain of the Instrument or the Messenger for executing upon us the Will of God , then to seek out where the fault lieth whereby we have provoked him to anger , and to amend it ? Iehu received the promise of a Kingdom to the fourth Generation for executing punishment on those whom God had determined to punish , 2 Kings 10. 30. Yet did not Iehu depart from the sins of Ieroboam which made Israel to sin . God sometimes giveth a King in his wrath , and taketh him away again in his displeasure , Hos. 13. 11. If he deliver men into the hands of their Oppressor , tho he be the King of Babylon , they must serve him and be quiet , because they see it is the Will of God so to deal with them , Ier. 27. Patience under our Sufferings , and repentance of our sins , and reformation of our lives , and obedience to our Superiours in all lawful things even to the utmost , to shew we own their Authority , and decline not the hardest of their just commands , are the best ways of reconciling our selves to God , and turning his Judgments away from us , and not to stand murmuring and complaining of that which in justice he is pleased to inflict upon us by what hand soever . Why should a living man complain ? A man for the punishment of his sins ? Lam. 3. 39. Thus much for Correction . III. In the next place , let us be exhorted , first , ingeneral , to attend God's Will in all things , and let that take place of all the devices of our hearts . Alas , what would become of the World , if God should disregard it , slacken the reins of his Government , and permit all to the hands of men ? Phaethon's guiding the Chariot of the Sun , and firing the World , would look no longer like a Fable . Hot spirits and giddy heads with their bold devices and rash enterprizes would soon turn all things upside down , and put more then one Nation into a combustion . Men are of too different complexions and divided interests ever to unite in Peace and Order : contrary humors and principles would always produce contrary Laws and Rules , and every Party would be concerned to maintain that which would best uphold it , not only to the ruine of the opposite Party , but to the rending of the publick Peace and Welfare . Then , and no sooner , let men talk of carrying on their own devices and designs when they either know themselves to be too strong for all men , or can assure themselves that all men will be of their mind . If any shall now ask whether we would have them sit still and unconcern'd how matters go right or wrong , and whether it be not every mans duty to endeavour with all his might the rectifying of what he seeth amiss in Kingdom or Church ? To this some Answer hath been given already , to which may be added thus much more . 1. Be very sure that what you think to be amiss , be so indeed , before you go about to mend it . Men are too apt to make their own irregular desires and wishes , yea , and not seldom an irrational Conceit and Phant'sie , or even such a thing as this in some other men or party for whom they have a kindness , the rule of right and wrong , and so judge every thing to be amiss , which they , or such as they count their friends dislike . Measure things by their proper rule , not that of Self-interest or Affection , but God's Word ; view and examine them by a true light , be not misled by mens reports , or vain surmises , but try all things and then hold fast that which is good . If you take not this course , instead of mending what is amiss , you will only marr that which his good . Be sure that what you would amend be against God's Will , or else it needs no mending , and none will owe you thanks for your vain devices . 2. Be as sure in the next place that you are every way rightly fitted and duly qualified for the work you take in hand . See that you have both skill and strength and good Authority for what you undertake . It is not every bold Bungler that hath face enough to praise himself and laugh at others , who is fit for such a work as is the reformation of Kingdoms and Churches . It is not all a thing to hold a Plow-staff and a Scepter . Be content to employ your Talents accordingly as you are fitted with them , and think it is Gods Will you should busie your selves in those employments for which he hath best furnished you , and in those stations wherein he hath thought fit to place you . If he had designed you for higher Callings he would probably have given you a more suitable Education , and furnished you with better Tools . And if other men , who pretend to higher things , shall tell you that they are wise enough both for themselves and you , and thereby would tempt you to second them in their devices : be sure first that they have indeed all that which you find wanting in your selves to fit them for being your leaders in such bold Attempts , and that 's not only Wisdom and Strength , but good Authority and a just Call unto the work from God. Let them produce their Commission , and shew you , thus it is written , and that must be the Will of God declared in his word , not whispered into the Ear by a Pidgeon , not dictated from an infallible Chair , not sent in some flash of new Light , or suggested by something blasphemously called the Spirit within them , for the truth of all which you must at last be content with their own bare word , which is sure to deceive you . If you have not Authority from God for what you do , he will say , Who hath required these things at your hand ? Isai. 1. 12. To support the tottering Ark of God must needs appear a thing well pleasing unto God , but let Uzzah do it , and he dies for it , 2 Sam. 6. 7. Be his zeal what it will , he must have patience and expect his Call. Men must know , that tho it must needs be good to be zealous always in a good matter , Gal. 4. 18. Yet should they take time to consider and pains to satisfie themselves , that the matter be indeed as good as now it seems to them ; and that their zeal for it be good too , for all zeal even for good is not so , and that the good zeal carry them not beyond the bounds of their Authority . Zeal for God must have the Will of God for its Rule , it is otherwise a blind zeal , a blemished Offering which God will not accept . 'T is a very absurdity and contradiction to Act in Zeal for God against Gods Will. It is not a mans own Conscience that is his Law-giver , or that can Authorize him of its self to any Action ; it is a part of its office to direct us , but it must be by the Law of God to do his Will , and must produce his Commission to prove its own Authority to command . Gods Counsel only can be our Authority in such cases , and that must be revealed to us , before it can warrant us in our work . 3. Where the Command of God is express , there is no disputing about convenient or inconvenient , the thing is by command made necessary , and must be done whatever follow . But where there is no command from God , and you would do a thing because you think it expedient and needful to be done ; be sure you do it not till you have Authority from those whom God hath placed to govern you , neither go about to move them for such Authority till you have good reason to believe that what you go about will bring good , and not more hurt then good . Many little inconveniencies are rather to be born then one great mischief so much as hazarded . I had rather indure some little fits of sickness , then purge , when I cannot do it without destroying my Body . Labour to see through to the end of your work before you set upon it in earnest . They repented of their folly too late , that by removing one Tyrant brought in a Multitude , much more shall they who not content to bear some small inconveniencies under a lawful Prince , shall by Rebellion make way through Anarchy for Tyranny . What Government in the World was ever yet without some inconveniencies , 't is the condition of all things under Heaven to be imperfect and to admit a mixture of Evil. If a Beam or Post in my house stand so as either somewhat to deform it , or to be otherwise inconvenient , yet before I remove it , I would consider whether I can do it with safety , and not bring down the Building to my greater trouble and cost . God never intended every Kingdom to be an Heaven , no more then that all men should be Angels . Let him therefore that would correct what is amiss in his own judgment , be sure he shall not turn all into an Hell of Confusion , and by a vain endeavour to make all men Saints or Angels , let in a Devil which he knows not how to drive out again . Having premised these needful cautions it is easie now to see what we are to do , under what Government soever we live . Our first business is , to find out that which we are sure will stand , and can never deceive us , the Revealed Will of God , and let all our devices be , how we may most effectually obey it . Let us never be so rash or conceited , as to hope any device of our own can prosper that is not governed by this . Let God therefore preside in all our Consults , let his Book lie open before our Eyes , and advise with him before we attempt any thing , and then I am sure we shall never be a Rebellious People , and unless our former sins have taken too fast hold upon us , it may well be hoped , no miserable people neither . And certainly God hath not been sparing in revealing unto us his own mind , so far as we should be concerned to know it , especially as it is to be the Rule of our Behaviour towards our Governors . Let every Soul be subject to the higher Powers , Rom. 13. 1 Is a standing Rule which God will never cancel : And submit your selves to every Ordinance of man for the Lords sake , 1 Pet. 2. 13. is as sure and plain . Put them in mind to be subject to Principalities and Powers , to obey Magistrates , to be ready to every good work , Tit. 3. 1. Give unto Caesar the things that are Caesars , and unto God the things that are Gods , Mar. 12. 17. Render to every man his due , Tribute to whom Tribute , Custom to whom Custom is due , Rom. 13. Let Supplications , Prayers , Intercessions and giving of Thanks be made for all men , for Kings and for all that are in Authority , that we may lead a quiet and peaceable life in all godliness and honesty , 1 Tim. 2. 1 , 2. All this , and much more to the same purpose is plain enough without either Rhemish or Geneva Notes to explain it to us . Nothing of all this is Apocrypha , nor the Tradition of men . And he that can devise how with a safe Conscience to resist the Power and not violate therein the Will of God , must have an Art to make Gods Word say what he will. You see your duty as clear as the light can make it , Be subject , submit , obey , pay Tribute , pray heartily , suffer patiently , resist not at all ; if you will be happy , do it ; if you have any love for God , for your Country or your selves , do it . Think not that God can ever bless any Rebellious or Treasonable Designs . His Will of Duty is , obey or suffer : his Will of Government is , He that resisteth shall receive damnation . Let all your devices be , how by doing the one to escape the other . For the Counsel of the Lord that shall stand . Next , observe the Will of Gods Providence in the Event , and rest your selves fully satisfied in it . Having made your Prayers unto God to direct all things to his own glory and the good of his Church , continue in well doing , persevere in the Faith , and say , O Lord , thy Will be done . Think with your selves , that this is the due homage you owe unto God , this is the true love you owe unto your selves , this is a just debt you are to pay unto the World. Pay therefore your debts , and give every one his due . 1. Be just to God , and let him be your God indeed , and you do not take him for your God , if you do not cheerfully rest in his Government , if you do not heartily rejoyce in all his doings , and give him thanks in all things always . Why should you not do thus , but that you think he doth not well , or that he hath not an over-ruling hand in all that is done ? And either way , you cast him off from being your God , seeing you disown either his Goodness or his Providence . 2. Be just to your selves , grudg not your Souls that peace and comfortable rest in God which they might enjoy . If you expose your selves to the devices of men , whether of your selves or of any others , you bring your selves into a restless state of trouble and vexation . Say therefore unto your own hearts , stand still and see the Salvation of the Lord. 3. Be just to the World of Mankind , and wish it not so ill as to change one infinitely wise and good and powerful Governor for a Multitude of foolish , weak and wicked Tyrants , the Lusts and Humors of Carnal Men. What a Bedlam would the whole World soon be●ome , if all men were left to be ruled by the devices of their own hearts ? IV. In the last place , let all such amongst us as fear the Lord , and rejoyce to do his Will , draw much comfort to their Souls from this Spring of Consolation . What is there in the World that such men can reasonably be afraid of ? The Counsel of the Lord that shall stand , when all the World hath done its worst ; and this is his Will and Counsel , That nothing shall harm us if we be followers of that which is good , 1 Pet. 3. 13. Against all the devices of Men or Devils , this is our Armour of Proof , Gods Will shall stand . We know not indeed what sharp chastisements our manifold Sins may require , but we know this , that it is his Will thus to purge away our Dross , and resine us for himself , that we may be bound up among his Iewels . We know not what strong Physick our diseased Souls may stand in need of , but this we know , we have both a wise and good Physician , that knows our temper and what will fit it , and whose end is his own honour in our life and health , and who hath no delight in our torment , nor design to destroy us . If God permit the devices of wicked men , of what Sect or Party soever they be , to create us some disturbance , it is but either by the smart we feel to confirm us more in our just dislike of such Religions as are to be upheld by Blood and Cruelty , or if he bring us thus to the fiery Tryal , to carry us the sooner into Heaven , that we may be safe out of the reach of all infection or vexation . A mans heart deviseth his way , but the Lord directeth his steps , Prov. 16. 9. The Pilot steareth , but God gives the Wind , and directs the Ship whither he pleaseth . And this is the never failing comfort of all good men , that God is always at the Helm . The Clouds are turned round by his Counsels ; that they may do whatsoever he commandeth them upon the face of the World or the Earth . He causeth it to come , whether for Correction , or for his Land , or for Mercy , Job . 37. 12 , 13. Blessed be God , we have often tasted of his Consolation , and by our former Manifold Experiences of his goodness , should learn yet more to comfort our selves with hopes of future Blessings ; and that he who hath so often delivered us already will deliver us unto the end . There are but these three things can give us cause to doubt of it . Our great unthankfulness for past Mercies , our present uneasiness under and disobedience to his Government , and our distrustfulness of his Providence . Therefore that we may be able to comfort our selves in him and the Stability of his Counsels , let us make sure of these things . 1. That we heartily praise his Holy Name for all the rich Mercies we injoy , and the great deliverances he hath wrought for us at all times , and more particularly for those singular tokens of his Mercy in the many Deliverances and continued Preservation of the Person of our Dread Sovereign Lord the King : a Mercy , which many years Confusion and Misery should in all reason have taught us before this time how to value , and which God himself may seem to commend to our special notice by those truely wonderful Methods he hath used to confer it upon us ; so wonderful , that hardly any thing can seem more so , then that there should be yet any among us , whom the observation thereof hath not convinced of the vanity of all Rebellious and Treacherous devices . Many devices and much talk there hath been of late about the Succession , but had our Gracious King and his Royal Highness been taken in the Nets of their Enemies , an unhappy end had been put to that dispute , and who should have succeeded in the Throne , any or none , one or many , it is happy for us we are not driven to consider . A long Succession in all likelyhood we should have had of intolerable Calamities , and might have despaired of seeing Peace in our days . It is an easie thing to lop off more Boughs in an hour then will grow again in many years . Governments are like Glasses , the easiest things to break in pieces , but the hardest to cement again . 2. Let us continue in an absolute Obedience and resignation to God in all the Branches of his Divine Will , and particularly in a subordinate Obedience unto his Anointed . Let the fear of God overaw us in all our undertakings , and let the same fear move us to Honour the King , and restrain us from all disloyal Attempts and Thoughts . There is no comfort for Rebels but what they must fetch from their own devices , and before they can find any solid comfort in those , they must cease to be rebellious either against God or the King , by submitting all their devices to the Counsel of the Lord. 2. Let us place our whole trust in God alone , for vain is the help of man. His Breath goeth forth and all his thoughts perish . Then we best honour God , when in doing his Will sincerely , we trust in him only , and doubt not of his Protection , who is both our King and our Father , and our Merciful God. He is of one mind , and who can turn him ? And what his Soul desireth , even that he doth ; for he performeth the thing that is appointed for us , Job . 23. 13 , 14. To conclude , let all our devices be only such as may concentre in the Counsel of God , and Gods Counsel shall be the strength and accomplishment of all our Devices . Now to the Blessed and only Potentate , the King of Kings , and Lord of Lords , the King Eternal , Immortal , Invisible , the only Wise God , who giveth Salvation unto Kings , and delivereth his Servant our Gracious Sovereign from the hurtful Sword , be Honour and Glory , for ever and ever . Amen . THE CERTAIN RULE OF Peace and Love IN THE CHURCH . Phil. II. 3. Let nothing be done through strife or vain-glory , but in lowliness of mind let each esteem other better then themselves . THat Sacred Truth , which our Blessed Iesus hath revealed unto us in his Gospel , is the Doctrinal Foundation whereupon the Christian Church doth stand ; if this were lost , there could be no such thing as that which we call a Christian Church upon Earth . The joynt Consent of Christians in this Sacred Truth is the erecting of this Spiritual Building upon that firm Foundation ; and where this consent is not , in the Fundamental Doctrines of Christianity , the Church cannot be one . The Love and Charity of Christians , which they have in the first place unto Christ their Head , as Members of one body , united under him , and living by him ; and in the next place , unto each other mutually and suitably to their proper stations and offices in the Body , is the Cement wherewith these living stones in this Spiritual Building are held together ; and where this decayeth , the Walls chap , and the House goes to ruine . All this we may read in those words of St. Paul , Ephes. 4. 15 , 16. where the Apostle telling us what care Christ took after his Ascension into Heaven for the planting and governing of his Church upon Earth , the edifying of the Body of Christ , as he expresseth himself , v. 12. saith , all was to this end , that speaking the truth in love , we may grow up into him in all things [ increase in or unto him ] which is the Head , even Christ. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the Body , unto the edifying of it self in love . Now if this be the great end , for which Christ furnished men with gifts for the Preaching of his Gospel to all Nations ; that by imbracing that one truth Preached , they might become one Body of Christ , and continue united in love , as the Members of the same Body , governed and directed , as well as enlivened by Christ the head of the Body , and mutually caring for , and assisting one another , according to the measure or proportion , Faculty or Office of every several part , for the benefit of the whole , its health and growth and preservation ; it can be no wonder here to find the Apostle so earnest in his Exhortation to Peace and Unity . If ( saith he ) there be any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any Bowels of Mercies . It must needs be a matter of exceeding great weight and concernment , we must needs conclude it is something whereby God is highly glorified , and the Salvation of Christians greatly promoted , which St. Paul would obtain at their hands by all these affectionate obtestations ; yea , 't is such a thing , as he saith , would complete and perfect his joy , fullfil ye my joy , saith he . He was now for the sake of that Gospel of Peace and Joy to them , which he had Preached unto them , a Prisoner in Bonds ; and he seemeth to desire no more to make his Bonds easie to him , and his Imprisonment a delight , but only this , that they be like minded , or mind the same thing ; having the same love , of one accord , of one mind . That they would live in Unity , loving one another mutually , as one Body with but one Soul ; having the same affections , carrying on the same designs , all joyning heads , and hearts , and hands in a vigorous pursuit of the same end by the same Methods . This is a request so very reasonable , that a man would wonder what need there could be of ushering it in with so much earnestness : the thing he desireth is so evidently good in it self , so apparently conducive to the happiness both of Church and State wherever it is practiced , so much the interest of every single Member of the Body , that it is almost unimaginable , how any man should be so absurd , as not to gratifie with all readiness , I say not the Apostle , but himself , in a matter wherein it is so visible , that every mans private welfare is so deeply concerned . What man is there among us that doth not profess himself ( of what Party or Faction soever he be ) most ready to joyn with the Church in singing , Behold how good and how pleasant it is for Brethren to dwell together in Unity ? Psal. 133. 1. It is so , without all doubt , and all of us willingly grant it to be so ; yea , and all of us would be glad to see it ; but then , it must be upon those terms only as it can never be hoped for . Like two Armies in the Field ready to joyn Battel , both are very willing to hear of Peace , and would be content not to hazard their lives in the Fight ; but each will have Peace on its own terms only , and neither will abate an Ace of its own demands ; and so still they are agreed in nothing , but in being unreasonable , and desiring that which cannot be . All the difficulty therefore is , to find out an expedient , whereby all Parties may agree , not only in a general desire of Unity ; but also in the likeliest means or effecting it . And truely this would be no very hard matter to bring about , were we all really as good Christians , as we would be thought to be . We should not need to run as far as Rome to seek for an infallible Judge to put an end to our Divisions : Which why any man should see cause to do , I know not , except he be perswaded that no hand can heal them but that which made them . Would we but only have that real Veneration for the Holy Scriptures , which all Protestants pretend to have , and submit our Wills and Humours , which some men have been apt to mis-call the Spirit , to the directions of that Holy Spirit which we all acknowledge to be infallible ; and follow his advice concerning the means , whose exhortation to the thing we all acknowledge to be very reasonable , much of the difficulty would soon disappear . In order to the establishment of so excellent and desirable a Blessing of Love , and Peace , and Unanimity among Christians ; something there is , which must be laid aside , as that which certainly obstructs and frustrates all Peaceable Attempts ; and something there is , which must be learn'd and practised , which will mainly promote this glorious design . But men are not so ready to do , either the one or the other , as the Principles of Christianity oblige them to be . What these things are we read in the Text. Let nothing be done through strife or vain-glory , but in lowliness of mind , let each esteem other better then themselves . Here we have the best expedient in the World for the maintaining both of Unity in Faith and Doctrine , and of Unanimity in Love and Affection , and of Uniformity of Practice and Behaviour , and consequently of the Peace and Tranquility of both Kingdom and Church . O that all they who profess themselves to be desirous of the happiness and prosperity of both ( as certainly all good Christians are ) would begin to account it their greatest Wisdome to learn with Christian Politicks of such as St. Paul , men indued with the Spirit of Divine Wisdom , which hath this double commend●tion , that it is first pure and then peaceable , Jam. 3. 17. And would lay aside that other kind of Wisdom , which they have too long admired , and been in love with , which is earthly , sensual and devilish , where by envying and strife fill the World with confusion and every evil work , v. 15 , 16. How soon would the World look with another face ? How soon should we see that happily effected to the unspeakable joy and glory of Christendom , which hath so long miserably baffled all the great Wits of the World ? The Rules here given us to this end by the Apostle are two , 1. The former shews us , what we must remove out of the way , that Peace and Love may enter and take possession , in these words , Let nothing be done through strife and vain-glory . 2. The other teacheth us , what is that right truely Christian temper of Spirit , whereby Peace and Love may be cherished and maintained , in these words , But in lowliness of mind let each esteem other better then themselves . Let us now suppose , not only that all who read this are in profession Christians , but also sufficiently convinced that it is every mans both duty and interest , strenuously to endeavour all he can in his proper Place and Calling , that the Unity of the Spirit may be kept in the Bond of Peace , as the Apostle exhorteth , Ephes. 4. 3. That our Ierusalem may be as a City that is compact together , Psal. 122. 3. That we may yet see those happy days , wherein we may take sweet Counsel together , and walk unto the House of God in company , Psal. 55. 14. And this supposed , the Business of this discourse is not to perswade such men to do , what they can need no perswasion to do , to desire the return of Peace and Unity in the Church ; but to take the right way to endeavour it , and to put every man his hand to the work in good earnest ; Acting by those never-deceiving Rules which St. Paul hath here given us . And this that we may all do , our present Business is to learn , 1. To understand . 2. To use them . And that in the same order as here they lie before us . I. The first Rule here given us is this , Let nothing be done through strife and vain-glory . Or thus . These two things , strife and vain-glory must very carefully be avoided by us in all our Actings , if we would contribute any thing to the Peace and Unity of the Church . And God knows , they are every where too visible , as the two Doors at which all our Disputes and Divisions , and whatsoever is destructive to true Concord and Unity , then which nothing is a greater stranger among us at this day , are wont to enter but never can find their way out again . To learn , first , what these things are , and Secondly , how we are to remove them out of the way , will be enough for the understanding of the first Rule and its use . 1. Let nothing be done through strife or contention . This strife is a quarrelsom humour , a Spirit of Opposition and Contradiction , a strange crossness of temper wherewith very many men are exceedingly troubled themselves , and are as troublesome to others : who are never well as long as they are quiet , or suffer others to be quiet ; their very life seems to consist in being sick of every thing almost that they see or hear , and they feed upon the faults and infirmities of Mankind . The chief exercise of their Souls is to be always gainsaying and contending right or wrong . They study not for the Truth , but for the Maistery and pester the World with disputes and invectives ; not to confute Errors , and shame Vice ; but to vent the boyling humor , and to vex those by whom they are vexed , tho not by any thing done to offend them ; 't is enough that they are not of their opinion , and that they are such as they are pleased to choose out for their Adversaries , and to shoot their poysoned Arrows at , even bitter words . Men of this currish snarling temper must be snapping at every thing that comes in their way , and barking at all that comes not from themselves ; and usually the best things are with them the greatest faults , if they be not the Authors of them , as rarely they are of any good , excent what by following their own litigious humour , they may sometimes chance to stumble upon . Something they must ever have , whatever it cost them , to oppose to every thing that another either affirms or denies . This is certainly as wicked and devilish a temper , as it must needs be very uneasie ; and that which hath served Satan to as many evil purposes , as any evil himself was ever Father of . A pious and ingenious Writer calls it very fitly , the Devil's Goliah-stratagem , which hath served him not only to desie , but even to defeat the Armies of the Living God. To these men may well be applied what the Apostle saith , 1 Thes. 2. 15. They please not God , and are contrary to all men . In a word therefore , by strife , I suppose we are here to understand , that froward and selfish humour , whereby a man is so wedded to his own will and conceit , that he is always in a posture of defyance to every thing that opposeth either ; and prizeth his own opinions , only because they are his own , above the best reasons of other men ; is discontented with every thing that suiteth not exactly with his own Sentiments or Desires , and so idolizeth his own imaginations and inventions , that he thinks the publick Welfare , the Tranquility of the World , and whatever else will not fall down and worship them , but a cheap Sacrifice unto them . This or something of it , is the thing which we are in the first place to remove out of the way . Now how great reason every man hath to correct this peccant humour in himself , when ever he finds it stirring , and wholly to disburden his Soul of it , will be very easily discerned by him that shall consider but these three things . 1. The evil root from which it grows . 2. The utter inconsistency of it with the truth of Christianity . And , 3. The pernicious influence which it hath upon the Church . 1. The root of it is not always one , but whatever it be , it is never good . In some men , it seems to be nothing else , but a certain kind of Childishness , or a Pettishness and Peevishness of Nature , as Children are crying earnestly for every new thing they hear of , and will by no fair means nor foul be quieted , till they have it ; and when they have got it , are as soon weary of it again , and as apt to cry for something else , though they cannot tell you what it is ; and it may be for that same thing again , whereof but now they were so weary ; and those Children above all others that are the greatest fantlings , and most indulged by fond Mothers , are commonly noted to be of this pettish humour : such a giddy inconstancy there seems to be in many men . Some little things there be for or against which they are wont to be very eager ; and yet can they give no considerable reason either for their like , or dislike of them ; but they are dissatisfied with what is present , and ( tho they cannot well tell what to call it ) they are very angry with those in whose power they think it is to give them what they want , and give it not . Their phant'sies are keenly set upon it , and quiet they will not , nor cannot be without it , nor will they suffer those that are near them to be at quiet for them . Surely this is not the temper of a sober serious Christian , who like a good natured Child , is content , so he have his wholesome Food , which his Father alloweth him ; tho he cannot have it dressed according to his own phant'sie : and is as unwilling , as afraid to make any disturbance in his Fathers Family about things that are not of very great concernment . In others , this looks like a contracted Disease , brought upon themselves , by some disorderly usage of themselves . It seems to be a Sickness and Squeamishness of Soul , much like unto that of the Stomach , which ariseth from a disorderly Diet ; whereby it is come to pass , that it na●seateth every thing , but only that which is most hurtful , and serveth only to feed the distemper . Or , as men in some diseases long for many things , but relish nothing that 's offer'd them ; taste greedily , but spit it out again with a loathing . Some men having disordered their heads by poring into some of the profoundest Doctrines , which are too deep for them ; and having confounded their Brains with ( at least to them ) unintelligible Notions , are come at last , to think every plainest thing mysterious , and dispute like Skepticks about it . Some have so baffled themselves with wandring through a Wood of Opinions , that they can find no way out again , but presently flie out of every Path that they enter into , tho for no other reason , but a phant'sie only , that it may not be the right . Some have been so nicely educated , and taught to be so curious , that they dare hardly taste of any thing that another hath made ready for them , for fear of poyson , or at least fluttishness ; every Ceremony is to some Antichristian , and Idolatry ; and to others a very Idol , and Christ himself shall rather want his Worship , then it shall be indured by some , or not be worshipped too by others . All this is far from the healthful temper of the sound and serious Christian ; who whilst he can have the Daily Bread of his Soul which may feed him to Eternal Life , sits down contentedly with the rest of the Family , feeds heartily , and gives God thanks , asking no question for Conscience sake , either who first invented the fashion of the Dishes , or to what uses they have been sometimes put ; all his care is to see it be the Food his Father hath provided for him ; and that all things are observed about it , that he hath commanded ; and for other things , he leaves them to their ordering , to whose care the Government of the Family is intrusted . In others again , this seems to come from an angry and waspish nature . Some mens Souls seem to be all Fire , or else as Tinder , the least spark presently sets them all on fire . They cannot hear so much as a word with any Patience , or Calmness , that sounds not just as they would have it ; and it is all one to anger them , and not in every little thing to humour them . And be sure of this , that an angry man stirreth up strife , Prov. 29. 22. A wrathful man stirreth up strife , but he that is slow to anger appeaseth strife , Prov. 15. 18. And as Coals are to burning Coals , so is a contentions man to kindle strife , Prov. 26. 21. How far this is from the Meek and Lamblike temper of a good Christian , I need not now stay to shew . In another sort of men , this may spring from a preconceived prejudice against the persons of men ; and then , as he that hath been taught before hand to have an ill opinion of his Physician , is apt to disgust every thing that he prescribeth , without so much as once examining , what it is or how likely to conduce unto his health ; and by this means often deprives himself of the readiest means of cure , by a most unreasonable jealousie of being poysoned : so , when men are once possessed with a prejudice against the persons of others , especially of their Teachers and Governors , they grow jealous of their instructions , and commands ; and dispute where they should learn , or obey ; and quarrel with their duty , not because they think it is not so , but because they know by whom it is injoyn'd ; and imagine they can never enough oppose what comes from those , whom they have learn'd to suspect or hate . Others are , it may be , not well pleased with their Lot and Station in the Church , and cannot be pleased with any thing whilst they are displeased with that , but will think themselves concern'd to dispute against every thing that comes from such as are advanced above them . Envy is a very restless and quarrelsome thing , and in whatever Breast it once gets entertainment , that man shall never want an evil tongue ; if he have not wit enough to dispute , he shall never want Malice enough to rail or slander . Strife can never be a stranger to the Envious , they are often Companions , and go hand in hand in Scripture , as Rom. 13. 13 , &c. We must not here pass by , without any Notice , that which is called the Root of all Evil , the love of Money . Where the love of this World is , there is not the love of the Father ; and then be sure , there will be too little love among the Brethren . What a Multitude of Strifes and Contentions hence daily grow up in the World ( every one seeking , who shall get most of it ) no man can be ignorant . And as little can it be doubted , that this is the cause too of some disturbance in the Church . Where shall a man hope to find a Church that is Sanctuary enough against Covetousness ? and where Covetousness finds room , it will be no news to see Altar set up against Altar . If every Party in Religion have a Craft of its own to get Wealth by , every Party will cry up its own Diana , and no Diana shall want an Army to fight for her . It hath sometimes been accounted a piece of good policy , to reconcile the Factions to the Government of the Church , by giving them a share in it . And where this is practiced , the Covetous will sure have so much policy too , as rather to be Factious , then to be poor . There is no danger of disturbance from the moderate and peaceable ; let him therefore dwell poor in a corner , feasting by himself on a good Conscience ; 't is pity to prejudice his expectation of a greater reward in Heaven by giving him preferment here on earth . But the importunate man is troublesome , and must be preferred lest he weary us ; and the turbulent and seditious man is dangerous , and must be bribed to be quiet . And shall we now think the worldling a fool , to be either modest or peaceable when he fears to be poor by being so ? Again , Contention keeps up a Party , and a Party keeps and maintains us : If we stir it not , the fire will go out ; the Zeal and Charity of the Faction will cool together : we have over-heated our opposites , and made the Church too hot for us ; and if we keep not our friends warm , they will not keep us from starving . Thus 't is well , if whilst God and Religion is the word , and fairly writ in the Banner , Mammon be not set up in the heart , and the Battels that are fought be not all his . Lastly , I shall name but one thing more , and that is Pride . And perhaps it might have been enough to have named this one for all : seeing we are told , Prov. 13. 10. that , only by Pride cometh Contention . Whilst one will brook no superiour , and another no equal , what 's become of Peace ? One is angry because he thinks his Merit above his Fortune ; and another as angry because he thinks anothers Fortune above his Merits . One is vexed to think his own Glory eclipsed by anothers shining too bright , and another is in a Fume , that any man should dare to take notice of his Spots . One strives to keep himself up at the hight , and thinks he grows lower , as he sees any other grow higher ; and they must all either be kept so much below him , as to look like almost nothing , or he can hardly think himself any thing . Another thinks himself hot advanced at all , so long as he sees but one step more , by which he may ascend ; and will never leave justling , 'till he get up to the highest . It is a fine thing , to march in the Head of a Party ; and if this honour may not be bad , yet is it something to follow such a Leader , especially in braving Authority to its Face ; and it is no little glory to be thought wiser then the most , and especially then our Teachers and Governors , or to be thought sufficient to set up for our selves . And it is an odious thing to be told of our Errors and Faults , and more odious yet to tell our selves and our followers of them , to call our selves Fools , and confess we have befooled others . And if we contend not to uphold what we have done , we shall seem to destroy what we have built ; or to suffer tamely that to be built , which we have destroy'd ; and how intolerable a thing is this to a proud Spirit ? He that is of a proud heart stirreth up strife , Prov. 28. 25. But cast out the scorner , and contention shall go out , yea strife and reproach shall cease , Prov. 22. 10. From whichsoever of these roots strife ariseth , or whatever else it may be that gives being to it , be sure we may , it is very evil . 2. In the next place , to shew how altogether inconsistent this contentious humour is with the right Gospel temper , a very few words may suffice . The peaceable State of the Gospel was in the Prophets foretold in such expressions as these . They shall beat their Swords into Plough-shares , and their Spears into Pruning Hooks , Isai. 2. 4. The Woolf also shall dwell with the Lamb , and the Leopard shall lie down with the Kid , and the Calf and the young Lyon , and the Fatling together , and a little Child shall lead them . They shall not hurt nor destroy in my holy Mountain , Isai. 11. 6. & 9. Accordingly , we meet with nothing in the Gospel of Christ , but the sweet breathings of Love and Peace . At the first revealing of our Blessed Saviours Nativity , those Heralds of Heaven , the Holy Angels are sent down into the World , to proclaim Glory to God in the Highest , on Earth Peace , good Will towards men , Luk. 2. 14. He that then was born into the World was the Prince of Peace , the work he had to do was to make Peace and Reconciliation , his Commands were Peace and Love , his blessing was to the Peace-maker , and his Legacy at his death was Peace . He came to reconcile us unto God , and he came also to reconcile us one unto another , and to make of twain one new man , Eph. 2. 15. He himself was the great Exemplar of Love and Mercy , of Condescention and Meekness , of whom it was said by the Prophet Isaiah , He shall not strive , nor cry , neither shall any man hear his voice in the streets . A bruised Reed shall he not break , and smoaking Flax shall he not quench , Mat. 12. 19. He lived in all due obedience to the Powers , and in conformity to the Customs that then were ; and commanded all to render unto Caesar the things that were Caesars , as well as unto God the things that are Gods , Mar. 12. 17. He smartly rebuked the two Sons of Thunder , Iames and Iohn , when they would in imitation of Elias , have called down fire from Heaven on the Samaritan Village , that had affronted him ; telling them , they understood not the true Gospel Spirit , Luk. 9. 55. When he was led like a Lamb before the Shearers , as one that is dumb so opened he not his mouth , Act. 8. 32. When he was reviled , he reviled not again ; when he suffered , he threatned not ; but committed himself to him that judgeth righteously , 1 Pet. 2. 23. So little of contention was there to be seen in him . And he hath given in charge to all that follow him , that is , to all Christians , to deny themselves , and take up his Cross , and to learn of him to be meek and lowly of heart ; who disdained not to stoop so low , as to wash the Feet of his Disciples , and lower yet , to converse with Publicans and Sinners . Now , most certain it is , that if any man have not the Spirit of Christ , he is none of his , Rom. 8. 9. And his Spirit is the Spirit of Love , and Meekness , and Patience , and Peace , and Unity ; and teacheth all that have it , not to hate , but to love their Enemies , not to curse but to bless them , not to render evil for evil , but to overcome evil with good , Rom. 12. 21. And to pray for them that despitefully use and persecute us , Matt. 5. 44. And. The Servant of God ( saith St. Paul ) must not strive , but be gentle unto all men , apt to teach , patient , in meekness instructing such as oppose themselves , 2 Tim. 2. 24. And if this be spoken more especially unto the Governors and Teachers of the Church , yet is it not only , that they may know their own duties , but that they should teach others also to walk so as they had them for an example , Phil. 3. 17. And as much as in them lieth , live peaceably with all men , Rom. 12. 18. The Apostle ranketh strifes among the works of the Flesh , which they that do shall not inherit the Kingdom of God , Gal. 5. 20. They therefore that indulge this humour , must lay aside not only all pretence of being Spiritual , but all claim to the Kingdom of God. Whereas there is among you envying , and strife , and divisions , are ye not carnal , and walk as men ? For while one saith , I am of Paul ; and another , I am of Apollos , are ye not carnal ? 1 Cor. 3. 3. Where there is strife and envying , there is confusion and every evil work , Jam. 3. 16. And who seeth not that this is utterly inconsistent with the Gospel of Purity and Peace . 3. And therefore lastly , must it needs be destructive to the happiness of the Church ; unless any man can be so unreasonable as to think , that Confusions , and Heresies and Schismes can consist with its happiness , which evils the Apostle joyns with strife , as the effects with their cause , or at least , as those close Companions which are very rarely separated , Gal. 5. 20. &c. Sure it is , that an house divided again●t it self cannot stand , Matt. 12. 25. The strength of the Church which is the house of God , lieth in the Unity of Faith and Love. Strife is the very cutting asunder of that Bond of Peace wherein the Unity of Spirit is to be held . It is the violent forcing asunder the stones of the Spiritual Building , and dashing them in pieces one against another . Unity of Affections there can be none where strife comes , but a biting and devouring one another , and being devoured one of another , Gal. 5. 15. And indeed an opening of a broad way to some common Enemy to enter in and make havock of all . And the Unity of Faith is in no little danger . Men of a contentious Spirit are always brim full of Objections against every thing , and must swell till they burst , if they have not leave to give vent to their uneasie Souls ( always in travel to bring forth something new ) in troublesome disputations , which are soon begun , but not so soon ended . When the humour is once set abroach , it runs everlastingly . It would be labour to no purpose to say more of this , the mischiefs of Strife have been a long time too visible not to be seen of all , tho they seem to be too little considered by the most , even so visible as to render the visible Church of Christ on Earth almost invisible too . Let us only here add the wise Kings Observation , and , if it come not too late , as I hope it may not to some of us , let us take his advice too . The beginning of Strife , is as when one letteth out water ; therefore leave off contention before it be medled with , Prov. 17. 14. How this Malignant , and ( God knows ) at this day too predominant humour , which so destroyeth the healthful State of the Church , may be purged out , the Second Rule will teach us . In the mean time , a Question is , I suppose , ready to be here asked by some , which seemeth not impertinent , and therefore deserveth some answer . It is this . Qu. Are we Christians bound , without any dispute at all , to swallow down every Doctrine which our Teachers shall commend unto our Faith ? And must we without any Examination of the lawfulness or unlawfulness of the things injoyned , rest in the Will of our Superiors , applying our selves , without any more ado , to the executing of their Commands ? May we not oppose Falshood , and contend for the Truth , and refuse to do wickedly when we are bid by men in Authority ? An. To this Question , which hath been often ask'd , and as often answered , we shall here answer only so far , as it seems to reflect upon the Rule here given , or what hath been said of it . We say therefore , let it be far from any Christian to plead for or countenance an Implicit Faith , and a blind Obedience ; or to disswade any man from making use of his Eyes or Reason in a sober inquiry into the Truth of Falshood of any Doctrine that is Preached ; or into the lawfulness or unlawfulness of any Command which is given by men . All that we are to be disswaded from in this place is , that we do not any thing of this out of Strife , or with a quarrelsome and contentious mind . Do it in meekness and humility , and with a peaceable frame of Spirit , as men truely zealous for the Truth , and desirous to do your duty to God and Man , and you shall neither hurt your selves , nor be obnoxious to the Woe which belongs to them by whom Offences come . More particularly , 1. We are commanded to search the Scriptures , Joh. 5. 39. For tho those words were spoken to the unbelieving Iews , and not to Christians ; yet , by a Parity of reason , are we equally concern'd in the duty there injoyned . If they , having received of God the Books of Moses and the Prophets , as the Rule of Faith and Life , were obliged to search those Books for directions in both ; and particularly to convince them of their present duty , now to believe in Iesus as the promised Messiah to the saving of their Souls : as much cause have we , who have received the Writings of the Evangelists and Apostles , as our Rule of Faith and Holyness , to search them diligently , and to try all things by them , that we may be sure we obey the Gospel of Christ , without which there is no salvation to us . That we may be alway in a readiness to give an answer to every man that asketh us a reason of the hope that is in us with meekness and fear , 1 Pet. 3. 15. And that we be no more Children , tossed to and fro , and carried about with every wind of Doctrine , by the sleight of men , and cunning craftiness , whereby they lie in wait to deceive , Eph. 4 14. And may not believe every Spirit , but try the Spirits whether they be of God , 1 Joh. 4. 1. Leave we therefore this Implicit Faith , and taking things on trust on the naked credit of our Teachers without all Search and Tryal of their Doctrine , to the Disciples of Rome , against whose new Faith were there nothing more to object , even this alone were enough to render it suspicious , that it is afraid of the Light , and of a fair Tryal by the Written Word . God forbid that we should put out mens eyes , and bid them stalk after others towards Heaven in the dark , so long as God himself hath both given them Eyes to see withal , and hath left them a plain Rule to walk by , and a strict command to observe it . A judgment of discretion to discern truth from falshood , and good from Evil , by such light as God hath given them , must be allow'd to all , if we will allow them to be Men and not Brutes . Only let not this Universal Priviledge be abused to Strife . And that it may not be so , take these Directions . 1. Have not the Faith of our Lord Iesus Christ , the Lord of Glory with respect of persons , Jam. 2. 1. These words of the Apostle Iames , whatever interpretation they admit of as there used , I may thus accommodate to the present matter . Let not the Enmity or Prejudice you have taken up against any man or party , nor yet the good opinion you have conceived of , or great affection for any such , byass or over-rule your search after the truth ; let them not corrupt your Judgment , nor be your Motives to embrace some and reject other Doctrines . But impartially weigh them all in the Ballance of the Sanctuary , and choose them by their own weight . Use men you may and must , as far as you need them , as helps to your own weakness : but consider their reasons not their persons , and what help you have by them , not what opinion or affection you have had for them ; left you run into an Error not unlike that you condemn in the Romish Church , of pinning your Faith upon your Friends sleeve . For tho you thus may chance to hit upon the truth , yet shall you be found herein to act through Strife , and that infecteth even your believing of truth it self with sin . 2. Take heed of doting about Questions and Strifes of words , whereof cometh Envy , Strife , Railings , Evil Surmisings , Perverse Disputings of men of corrupt minds , 1 Tim. 6. 4. See that they be not things unprofitable and vain , Tit. 3. 9. that you are so earnest about . Were all word-bickerings , and impertinent disputes laid aside , we should soon see controversial Divinity reduced into a much narrower compass . Weigh well the matters in debate , and be sure there is something in them that will quit cost , and pay you well for your pains . Take heed , if the contention be but about a little straw , and things of very little or no concernment to mens Souls , or the good of the Church , that your zeal grow not too hot ; lest you set all on fire , and burn down the House over your heads . Especially beware of that most unreasonable but very common disease of most wranglers , fighting about words , whilest you are agreed in the things themselves , and see it not for the much dust that slies in your eyes by your bustling about nothing . 3. Search for the Truth always , and that purely for the Truths sake , and the usefulness of it . To find out Gods Will , and not something that may suit with your own wishes , should be your design . That whereby God may be glorified , the World benefitted , your Souls saved , not your humours pleased . Some men seem to take great pains to search for the truth , as before-hand resolved to hold it no longer , or at least , not much to regard it , when they have found it upon any other account , then that they see some others hold an Error , whom they may be able to oppose with it : they value the truth for nothing so much , as for this , that it is a Warrant for the exercise of their faculty of wrangling and contradiction . 4. Search the Scriptures sincerely and reverently as the Sacred Oracles of life , not being partial to any opinion which you have already taken up by chance , and are faln in love with . Take heed of wresting and forcing the words of Scripture to comply with your present Sentiments ; or of picking out hete and there a broken piece of a Sentence to patch up your own thoughts withal ; or how you judge of the sound of the words you hear , by the sound that already rings in your ears . Go to the Scriptures , as to the Fountain of saving truth , resolving to fetch both your Opinions and your Practice thence , and to correct whatsoever is at present amiss in your self by them . This is to give God his due honour , and to let him be the sole Lord of your Faith. 5. Content your selves with the most plain , easie , and obvious Truths ; for those are also the most necessary and least subject to disputes ; and meet with least opposition on any hand , except it be from mens Lusts , and against those you have liberty to contend with all your might , so it be in your own Place and Station , and with Christian Charity . Remember always that in the Scriptures there be some things hard to be understood which the unlearned are apt to wrest to their own and others destruction , 2 Pet. 3. 16. And in the interpreting whereof the most Learned think it both their Wisdom and Duty to be very modest . How hard would it be for Christians to disagree , would they rest in plainly revealed Truths , which all good Protestants are agreed to be all things necessary to the salvation of sinners . And how unreasonable a thing is it , when we are are all agreed in these , to strive even to the justling of one another or our selves out of the Church , about those things whereof men may be safely ignorant , and it may be ten to one , whether one of ten ever understood . 6. Have you found something , which seemeth to you to be a truth , whilest yet the greatest and most Learned part of the Christian World , and particularly of the Church wherein you live , thinketh it an Error ? Set not your selves presently , as some Novices use to do , in the Pope's Chair . Remember you are at best , but fallible men , and should learn to be wise unto Sobriety . Love not to be troublesome to the World with your pretended Knowledge , neither be angry that all mens Judgments will not bow to yours . Hast thou Faith ? have it to thy self before God , Rom. 4. 22. Think it not a duty in you , to make all the World know what you think you only know , or the duty of all men to learn of you . A good and humble Christian will satisfie himself in approving himself faithful to God and his own Conscience , and will always have the Modesty to think , that many men in the World are wiser then he : and for this reason he cannot think it fit for him , either to pride himself in his singular opinions , or to vent them every where to draw Disciples after him , to the breach of the Churches Peace . We have a command indeed that our light so shine before men that they may see our good works , and glorifie our Father which is in Heaven ; but where is the command , to vent our opinions , that they may see our Wisdom and glorifie us upon Earth ? Thus much concerning opinions . 2. Now to that part of the Question relating to the commands of Superiours , we may say again more generally , That it is a most certain truth , That we must obey God rather than men , Act. 5. 29. And that we are bound to use all the means that God hath put within our reach to be fully perswaded in our minds , touching the lawfulness of every Action we go about , be it commanded or uncommanded by our Superiours , Rom. 14. 5. And we are well assured by the Apostle , That whatsoever is not of faith is sin , Rom. 14. 23. And therefore no man ought to be debarred the liberty of securing his own Soul as well as he can , by examining the lawfulness of the things commanded . Only let this again be done without Strife . That is to say , 1. Make it manifest by your ready and unforced Obedience in all things , of the lawfulness whereof you are already satisfied , that your disobedience in other things , wherein you are not yet satisfied , is purely for Conscience sake , and not through Strife ; but that as you obey cheerfully for the Lords sake , so if in any thing you disobey , 't is purely for the Lords sake too . If this course had been taken in time by some men , they might , it is probable , at this day have seen the Wisdom as well as Iustice of so doing . He that with-holdeth obedience upon pretence of unlawfulness only , must needs obey in all things which he granteth to be lawful , or else he utterly voids his own pretence , and declares himself more a lover of Strife than Conscience . Whereunto then we have already attained , let us walk by the same rule , let us mind the same thing , Phil. 3. 16. 2. In examining the Commands of Superiours , make it not your business to seek out something which you may with some colour for your disobedience oppose against them , when you see before-hand no apparent reason , why you should not obey them . He that seeing no cause why he should not obey , goes to seek for one , sheweth plainly his affection to Strife , and that the reason of his disobedience is not unlawfulness but wilfulness . Take heed therefore how your enmity to the Government send you a hunting for something to make the Commands of your Governors seem disputable . 3. Be well contented to be satisfied in your own Consciences , concerning the unlawfulness of what is injoyned by publick Authority , and being so satisfied , take heed of two things : 1. That you be not too forward to Iudge or Condemn those that are otherwise perswaded , and think it to be their duty to do , in obedience to their Governors , what you dare not do . It is an uncharitable censure to say , that others act against their own Consciences as often as they will not be over-ruled by your Iudgments , or cannot be convinced by your Arguments . Too much of this Spirit of Strife and rash censuring seemeth to shew it self in some late Writings , wherein the Authors forgetting what they promised , a bare Vindication of , or rather Apology for themselves , fall into a down-right Accusation of others , even to that degree , as to deny them all possibility of satisfying their own Consciences in what they do . I do not see whither such things as these can tend , whatever was the intention of the Writers , but to the gendering of Strifes , which I would fain hope them to be better Christians then to make their design . However let us study that healing Rule the Apostle giveth , Rom. 14. 3. Let not him that eateth , despise him that eateth not ; and let not him that eateth not , judge him that eateth . Who art thou that judgest another Mans Servant ? to his own Master he standeth or falleth . 2. Do not make it your business to put doubts and scruples into the Consciences of others , to the disturbance of both their own and the Churches Peace . The Itch of making Proselytes to every mans private opinion hath ever been as pernicious an evil to the Church of God , as that which is commonly said of men in the Plague , were it true , would be to the Neighbourhood , that a part of their Disease is a desire to infect the Sound . Think well how you have enough to do , in a doubtful case , to answer God for your own disobedience to the Powers , unto which he hath commanded to be subject for Conscience sake , and therefore can have no need to engage your selves in that hard task of answering for the disobedience of many , which they would never have been guilty of but through your perswasion . I shall now only add a few things to conclude this first point . Seeing man is so very restless a thing in this World , and it is so hard a matter quite to root out of him this humour of striving , let us endeavour to cut a way for it into its proper Chanel , where it may run freely , and men may strive to good purpose . Yet by the way we must be warned to put away all Rancor , and Malice , and Envy , and Wrath , and Evil speaking , and all must be a Strife of Love. A man is not crowned , except he strive lawfully , 2 Tim. 2. 5. 1. Strive we may then , and even for the Mastery to obtain the incorruptible Crown , 1 Cor. 9. 25. And shew us any thing else , that 's truely worth the striving for . For this , let us all be perswaded to fight with all our might and courage , yet not with such Enemies as are the creatures of our own imaginations or opinions ; we have Enemies enow to hold us doing , and put us to all our shifts , besides those ; even the same , which we have ingaged our selves in our Baptism to wage a continual War against , Sin , the World , and the Devil . He that knoweth what these are , knoweth he hath enough to strive against . If we will have the Crown we must strive to overcome all these ; this is to strive like a Christian indeed , and this is our encouragement , the Victory is sure , and it is a Noble Victory . Foolishly therefore do we wast our time , and our strength in contending with one another about Ceremonies and Formalities , where he that conquereth shall but like the proud Emperor triumph in Cockle-shells . Surely we think but little whither we are going , or from what we flee , and what Enemies watch for our ruine , if we can be at leisure to stand bogling at Straws . Certainly we shall all have enough to do , without casting such rubs as these strifes are in our own way , to come to Heaven . 2. Strive together for the faith of the Gospel , Phil. 1. 27. But if we will do this indeed , we must as the Apostle there also faith , stand fast in the Spirit , with one mind . A scattered and divided Army is easily vanquished by piece-meal , which in a full body might have daunted the Enemy with the very sight of its number , order and unity . We cannot choose but be sensible that our Faith hath very considerable Enemies at this day , and how can we invent a way to do them better , or our selves worse service , then by keeping open our divisions , which hath cost them so much pains to make amongst us ? O how do they hug themselves to see us so industrious to save them a labour , and ruine our selves ? Let us but be united amongst our selves , and strive together for the Faith of the Gospel , and we may confidently promise our selves what the Apostle there addeth , v. 28. We need be nothing terrified by our Adversaries . 3. Let the Ministers strive to preach Christ , warning every man and teaching every man in all Wisdom , that they may present them perfect in Christ Iesus . Unto this let them labour , striving according to his working , which worketh in them mightily , Col. 1. 28 , 29. How much livelier a work would this be , how much more beseeming the Ministers of Christ set over the Flock , thus to feed and watch daily over the Sheep and Lambs , and combining together to keep them from the ravenous Wolves and wily Foxes , then to stand pelting one another with ill words only to make sport for the Adversary ? 4. Let the People strive together with their Ministers in their Prayers to God for them , Rom. 15. 30. to this end , as it there follows , That they may be delivered from them that do not believe , and that their service may be accepted of the Saints . This would be a much more Christian and profitable work , then theirs of whom we read , Hos. 4. 4. The People are as they which strive with the Priest : whether it were , who should outdo other in wickedness , or to oppose his Doctrine , obstruct him in Discipline , or revile his Person and Function in all Companies . 5. Let us all strive to enter in at the strait Gate , Luk. 13. 24. And who should go on fastest in that narrow way that leadeth unto Life Eternal . Exhorting one another , and provoking one another to love and good works , Heb. 10 , 24. And not strive to anger and vex and revenge our selves on one another by unchristian and even inhumane affronts and injuries . 6. Strive against sin , Heb. 12. 4. Let our earnestness against this common Enemy of Mankind be as great as can be . Here exercise all our wrath and revenge . Let us be very bitter against it , have no pity on it , resolve never on any terms to be reconciled unto it , or be satisfied with any thing less then its death . Let us strive to subdue it and mortifie it in our selves , and to correct it as we have opportunity in others . It is a much better work this , than making sins of those things which are none , of indifferent things , or casting aspersions of Sin upon others for those very things whereby they labour all they can to shun all appearance of it in obeying their Superiors . 7. Lastly , let us strive who shall outgo others in love and meekness , and tenderness of affection , long-suffering , and forbearing one another in love , Eph. 4. 2. Putting always the best and most favourable construction upon all one anothers words and actions , and exercising all our severity upon our selves , our sinful flesh and lusts . Seeking how we may become all things to all men , that we may by all means gain some , 1 Cor. 9. 20. Not to a Party or Faction of our own , but to Christ. Let this suffice to have been said of the former of these two things , which we are to remove out of the way , in order to the introducing of Peace and Unity . 2. The second thing which we are to remove and put far from us is Vain-glory. And till this be put away , strife will abide , the Vain-glorious man will ever be contending , thinking it the likeliest way to be taken notice of for somebody . This indeed is more usually the Vice of Teachers , then of Learners . Yet is there no rank of men which is not troubled with some spice of it : In speaking whereof we must shew , 1. What it is , 2. Why to be avoided , 3. How to be cast out . 1. This Vain-glory is a Disease of Mind , whereby a man swells himself up to what bigness he can in the sight of the World. Either he hath a very high conceit of his own Excellencies , and Perfections , and is concerned that they are not as much taken notice of by others , as they are admired by himself ; and that all the World should not be as proud and fond of him , as he is of himself : or else , it may be , he is conscious enough of his own emptiness , and would make up what he wants of real worth at home , by the Estimation of others . Praise is the thing he thirsts for , and so he can get it , he cares not much what there is in him to deserve it . So he may but have a Name and Reputation of Wife , and Learned and Pious , and other ways gifted , and qualified above others , and as few are , and be pointed at by the Vulgar as he goeth for a few-such , he is well enough pleased with himself , whatever he be in truth ; he can fall out with himself for nothing but his obscurity , and too little care to make himself known abroad , or rather to deceive all men into a good opinion of him by seeming something that he is not . And therefore all his Studies and Endeavours are bent upon this one thing , how to be known , and yet unknown ; to have his person had in esteem and admiration ; and his real worth unknown , lest the knowledge thereof should abate any thing of that reputation and fame , which he so insatiably thirsteth after . So he may be had in honour , and advanced to some hight , he is well enough content ; what tho the Statue be but of common Wood or Stone , and have nothing in it of the life of vertue , or any thing else that 's good , yet it stands in a publick place , and is finely painted , and guilt , and all that pass by look upon it and call it a fine thing , and fools admire it , and that 's enough . This is the thing in short . 2. Now why we must avoid this Vice of Vain-glory , we shall see cause enough , if we may but be brought to see , 1. How odious it is to men . 2. How dishonourable to God. 3. How contrary to the Gospel-spirit . 4. How destructive to our endeavours and hopes , and , 5. What a Plague it is to the Church and the Peace thereof . 1. It is certainly odious to men of what sort or complexion soever they be . It is a thing which no man can indure in any man but himself , and for which , more then for any one thing beside , good men are apt to fall out with themselves . The proud man , tho he can freely indulge himself in it , yet can least of any man see it with any patience in another , nor can he look upon him as any better then as a covetous man doth upon a Thief or Robber , because all praise and honour he accounts his own due , and thinks whoever gets it robbeth him of what is his . He therefore is sure to condemn it in all men , if for no other reason , yet for this , that it stands , as Alexander did betwixt the Sun and the Proud Cynick , too much in his light , and will not let him look so shiningly as he would do . And the humble hates it because he is humble , and hates every thing that is sinful . So that all the Vain-glorious man can get by his foolish ambition , is only that , which above all things he abhorreth and most studiously endeavoureth to prevent , that is , when ever he is discovered , to be despised of all . But this is little . 2. Vain-glory is a thing most odious to God. How should any man think otherwise , that knoweth what God is , and what is due to him from his Creature ? All Honour and Glory and Praise , because all Goodness is so , are his , and only his : and hence the Vain-glorious man is the most sacrilegious man in the World , and a greater Robber of God , then they that rob him of Tithes and Offerings , taking to himself the honour and glory due unto God's name , whereof he hath declared himself to be very jealous . The Vain-glorious man may be called an Idolater without a figure , making an Idol of himself , and desirous that all the World should worship him . This we are plainly told , and that 's enough , God resisteth the Proud , but giveth grace to the humble , 1 Pet. 5. 5. 3. How contrary Vain-glory is to the Spirit of the Gospel is so visible , as nothing can be more . Our holy Iesus hath more particularly commended his own example to our imitation herein , Learn of me , saith he , for I am meek and lowly of heart , Matt. 11. 29. He sought not his own glory , but the glory of him that sent him , Joh. 8. 50. 7. 18. He took especial care to prick this Bladder in his Disciples as soon as he espied it beginning to rise in any of them , as in the Sons of Zebedee , Matt. 20. 25 , 26. Self-denial was one of the principal Lessons he taught them , and he hath left it upon record for our instruction , that one great reason why no more believed on him and became true Christians was this , that they received honour one of another , and sought not that honour that cometh from God only , Joh. 5. 44. And loved the praise of men more then the praise of God , Joh. 12. 43. Now saith St. Paul at the 5th v. of this Chapter , Let this mind be in you , which was also in Christ Iesus . What that was he tells us , v. 7. He made himself of no reputation , but took upon him the form of a Servant , and humbled himself . If we will then be the followers of Christ , and walk worthy of his Gospel , this is the mind we must be of . 4. It certainly blasteth all our very best performances , and destroyeth all the hopes we had of a blessing upon them . Even all those otherwise Pious and Charitable Acts , which done in love and humble obedience are most highly acceptable to God , and have his sure promise of an everlasting reward , such as are Fasting , and Prayer , and Alms-giving , when thus Pharisaically performed for ostentation and to be seen of men , must all be content to take up with that poor , airy , pittiful thing , the plaudite and praise of a few sinners , instead of the approbation and reward of God , that , well done good and faithful servant , enter thou into the joy of thy Lord , Matt. 6. 5. Lastly , how this Vain-glory pestereth the Church of Christ , and disturbeth daily the Peace of it , is a thing needless to shew in many words . It hath reigned too long in the World to have the innumerable mischiefs it hath done in the Church of Christ in all Ages , concealed from any observing man. When once any man is infected with this disease , he groweth restless in himself , he longeth to go abroad , and to become popular , to be called Rabbi , and thought a wise man in his generation , a Master in Israel ; and then Conscience must be laid aside of necessity , as a thing which would mightily disturb him in his way to glory , tho a pretence to it , and to a very great tenderness of it , must by no means be made away , for that 's the best staff he hath to lean upon . Such men always think themselves too much hid in the Crowd of ordinary Christians ; alas , what reputation and honour can it bring them to do , or speak , or write as other good Christians do ? Or what glory can come of living by the same common rules , whereby the whole body of Christians are to be governed , tho they be such as Christ himself hath given ? They are not only Papists that affect works of Super-erogation . The man that will be Famous , must resolve to step out boldly before the rest , and attempt something that others dare not do , venture to be singular in some new Doctrine or Practice , that men may take particular notice of him , and admire his Wisdom or his Courage , saying , Shew us another man that could or durst do this . Nor can such an one be long without Company , he that cannot have the honour of the first invention , will strive for that of the first approbation , thinking it some praise to be first able to discern the Wisdom of a wiser then himself . Men will rather be content with a fame at second hand then want it . And if he cannot maintain the Novelty by dispute ; yet is it possible , he may soon be taught a Catalogue of bad names , and when he hath them once on his Tongue , whether he understand them or not , he can bestow them as freely as another upon any thing he is bid to shew his dislike of ; especially on those dull Souls that can so contentedly go on in those beaten Roads wherein good Christians have so long walked before them . Should we take a view of all the Heresies and Schisms , which have troubled and rent the Church from its first Plantation to this day , it is very probable we might find most of them coming from this never-failing Spring of Vain-glory. I close this with those words of the Apostle , Gal. 5. 26. Let us not be desirous of Vain-glory , provoking one another , envying one another . Qu. Some may possibly here ask , Whether we Christians should be wholly regardless of our Credit and Reputation in the World , and unconcerned whether we have a good name amongst men or not . An. To such we say with Solomon , Eccl. 7. 1. A good name is better then precious Oyntment . And rather to be chosen then great Riches , Prov. 22. 1. Every man ought to be truely tender of his Reputation , even with b●d men if possible , this affording him many special advantages of doing God better service among them . Honour and Praise are no despicable things , and they may be sought and upheld in due place as well as Riches and other Earthly Blessings without offence to God or Man. Let us only take heed that we take the right course to do both , and secure to our selves the true honour of really being , and not seeming only wise and good , and all will be well . To this purpose take but a few Directions . 1. See that God have his due honour intirely to himself , and let us be content with ours as it shall fall unto us . Let our principal care be to seek the honour that cometh from God only , and to have his approbation and well done in every thing , and we shall hardly want so much as is due unto us , or at least is fit for us , from men . To honour God is our great duty , and our great incouragement is this , Them that honour him , he will honour , 1 Sam. 2. 30. Whether and how far we shall be honour'd of men , whilst we are doing our duty , the only thing to which it can belong , let us leave it to God , that ordereth all things . By humility and the fear of the Lord are riches and honour , and life , Prov. 22. 4. If he give them , praise him , and return all we receive unto him : if we want the honour men should give , let this suffice us , that we can approve our selves unto God , By honour and dishonour , by evil report and good report , 2 Cor. 6. 8. 2. Having made sure that God have his honour from us , and from all men as far forth as it is in our power to promote it . Let us use the proper means to gain and keep up a good reputation among men ; yet not so much for our own sakes , as for Gods and theirs . Let us conscienciously do our duties , every man in his respective place and calling , by this means we shall be sure either to get a good name , or not to deserve a bad one . A good name thus gotten is very valuable , because it may be very serviceable to us to many good purposes , both in relation to God whom we serve , and to other men with whom we have to do , and to our selves as an encouragement to greater Alacrity in our duty . But let us beware of these things . 1. How we make our own reputation the principal motive or end of what we do , for this is to seek our own honour more than God , and to rob him of the honour due unto his name . 2. How we seek to raise up to our selves a rame by any sin or wickedness , or an hypocritical shew of Piety , for this were to build our reputation upon God's dishonour . 3. How we endeavour to build our own reputation upon the ruine of another mans , for this is a sin against both the Iustice and the Charity which we owe unto all men . 4. How we abuse our reputation amongst men to the countenancing of Faction and Sedition , or any evil thing whatsoever . In short . Let our own glory always stoop and veyl to the Glory of God , the Edification of the Church , the Peace and Tranquility of State , the subjection which we owe to our Superiors , and the good of our Neighbours , and it shall be no Vain-glory. How both these , Strife and Vain-glory , are to be cast out , we must learn by the second Rule given us in the Text , of which we are now to speak . II. In lowliness of mind , let each esteem other better than themselves . Such a measure of Humility as will make men esteem others better than themselves , will by rooting out Strife and Vain-glory , settle the Church in a blessed Peace . How this Doctrine will be entertain'd and practised in this proud Age , God alone knows , and to him we must leave it , when we have done our endeayour . Our Task at this time is , 1. To lay down a brief Description of the Grace commended , lowliness of mind . 2. To shew its great Efficacy for the rooting out of Strife and Vain-glory , the two grand Enemies to Love and Peace . And , 3. To declare the Practice of it in esteeming each other better than our selves . 1. The Grace or Vertue which is here commended to us is Humility or lowliness of mind . A Grace which abundantly commends it self , and engageth the affections of all that see it , wherever it is ; but as all things of greatest worth commonly are , almost as rare as it is excellent . One most illustrious Example of it we have to imitate , which , were its worth unknown , is enough to commend it unto all Christians , and if it do not so , they are not Christians , whatever they are pleased to call themselves . Look upon the whole Life and Death of him who came to be the Saviour of the World , Iesus Christ ; and you see this Divine Vertue expressed to the life . How wonderful then must it be , that it should be so great a stranger in the Christian World , and so few that bear the name of Christ have any intimate acquaintance with it ? Tho all commend it in others , yet few labour to find it in themselves . This is it . An holy frame and temper of Spirit whereby a man doth most heartily give all honour possible to God , as much as is due to every man , and is content with a very little for himself . It wholly emptieth him of all Self-conceit , checketh in him all aspiring thoughts , maketh him truely sensible what he is , and teacheth him not to think of himself above what he finds himself to be , and to be content although others shall think him to be much less than indeed he is . The humble man is very much in considering himself to be the Creature of God , and to depend wholly upon him , and to have nothing at all but only what it had pleased God to bestow upon him . He considereth yet farther that he is a Sinner , and that he offendeth God daily , and serveth him at best very imperfectly and weakly , that he hath often abused God's Goodness , and is thereupon become less than the least of his Mercies : he acknowledgeth that his wants and infirmities are much more than his Abilities , and that there is hardly any Creature of God , but doth now , as he is a sinner , excel him in something , at least , in innocence ; and that in one respect or other he stands in as much need of them , as any of them do of him . He remembreth how unable he is of himself to help himself to any thing that is good , either for his Soul or Body , without the assistance and blessing of another . And now considering all this , and much more to this purpose , his own Glory vanisheth from his sight , he entertaineth low and just thoughts of himself , as a poor , weak , wicked , and for that , a very contemptible Creature , that can deserve nothing at the hands of God , not do either God or his Neighbours , or himself any considerable part of that service which he ought to do . He looketh upon all that he hath as anothers free gift and bounty . He looketh upon all that he doth or can do in relation to God , his Neighbour , and himself , as imperfect at best , and , without God's Blessing , vain if not hurtful . And hence , he looketh upon himself as a very unworthy and useless thing , but only as he may be an instrument in the hands of the Great and Good God , and may by the Power and Wisdom of his Manager be directed to something good . From hence it also cometh , that whatsoever this humble man hath , he holds himself , as a debtor to God for it , so also most unworthy of it , and it , whatever it be , too good for him ; and cannot but admire Gods goodness and bounty to such a thing as he is , in permitting him yet to live . If he suffer any evil , he accounts it a very light thing in comparison of what he hath deserved to suffer , and therefore repines not at the greatness of his sufferings , but admireth Gods goodness still in dealing so gently with him , and blesseth him that they are no greater . Whatsoever he doth , if it be sinful , he taketh it all to himself , he owns the shame of it , and thinks of himself as a sinner ought to do : and if it be good , he blesseth God that hath enabled him to do it , and calleth nothing of it his own besides the imperfections of it , nor can he think any part of the World beholden to him for doing but a very little part of his duty in it and very imperfectly . Nothing that he either is , or hath , or doth , can swell him up with any proud thoughts of himself , but still he is less in his own eyes than he can be in any mans else , and accounts himself a very unworthy thing . This is a man of a lowly mind . And that this is a right Christian temper sufficiently appeareth from two things which I need but only name . 1. Because it hath so much of the Image of Iesus Christ visible in it , who made himself of no reputation , as before we saw . 2. Because it hath his Special Blessing resting upon it . Blessed are the Poor in spirit , for theirs is the Kingdom of Heaven , Matt. 5. 3. Which I shall now suppose enough to commend this lovely Vertue to the Practice of Christians ; and proceed to the second thing , viz. 2. To shew in a few words the Efficacy of this Heavenly Vertue , to drive out Strife and Vain-glory. And the thing is so obvious , that this and this only can do that work , that it seemeth even needless to say any thing of it . For if only or chiefly , as Solomon tells us , by Pride cometh Contention , then by what else but Humility can Peace and Concord come ? The proud man knows not how to be peaceable except it be by the help of some other Vice , such as Laziness , Covetousness , or especially , Cowardice . And the humble man knows not how to be contentious , because he is humble . Alas , saith the humble hearted Christian , what am I , that any the least disturbance either in the Church or State should be made either by or for such a poor Worm as I am , or for a thousand such as I ? He hath not such high thoughts of his own Wisdom , as to turn proud fool , and think that he may not be deceived as well as other men , or ought to be humour'd in his mistakes more then they , therefore is it alway far from him to commend his own judgment or opinion unto others as the true Standard whereby he would have them measure theirs . How great soever such a mans knowledge is , be sure his modesty is as great , and this will ever restrain him from making his knowledge a trouble to the World. He will heartily bless God for enabling him by it to do others any service in seasonable instructions and directions in their course to Heaven ; but he hath no temptation at all by it , to obtrude himself upon all men as their only Iudge of right or wrong . He is so far from an eager desire and hunting after the praise of men , and all affectation of popularity , that there is hardly any thing he more dreads , then the applause and admiration of the many ; and nothing is apt to humble him more , by making him grow jealous of himself , knowing well how hard it is for a Multitude to agree in the approbation of what is good . He thinks every condition that the Divine Providence allots him in this World so good , and indeed so much too good for him , as far exceeding his deserts , that he concludes it very misbecoming him to make any bustle to get up higher : and he is so well satisfied with the honour of Door-keeper in the House of God , or of sitting at Iesus feet to hear his words ; that he hath no ambition at all to be called of men Rabbi , or to be esteemed some great one , and admired by the gazing Multitude . His mean and modest opinion of his own improvements makes him indeed very inquisitive and industrious to learn of any man that he thinks able to teach him those things whereof he supposeth himself ignorant : and he blesseth God for the opportunity , and both loves and honours his Teachers , and acknowledgeth by whom he hath profited : and if he attain to that competent stock of knowledge as may fit him to teach others , he doth it freely as the payment of a due debt , and he doth it as humility commands him , not scornfully and disdainfully , not proudly and imperiously Lording it over mens faith , but as an helper of their joy , 2 Cor. 1. 24. Not Preaching himself , but Christ Iesus the Lord , and himself their servant for Iesus sake , 2 Cor. 4. 5. Serving them in love , as the Servant of him that came not to be ministred unto , but to minister ; ministring not to his own fame , but to the needs of mens Souls . His humble thoughts of his own merits , make him well content with the honour and respect that is bestow'd upon him be it never so little , and all his care is how to deserve that little better then he thinks he hath yet done ; and to pay all that respect , honour and obedience which he finds owing from himself to others , willing to condescend to any thing that is not sinful be it never so low , for the good and quiet of that part of the World wherein he liveth . What am I ( saith he alway ) that for my sake or satisfaction , or the gratifying my humour or opinion , the publick peace should suffer , or any the least bustle should be made in the World ? Thus it is impossible for Strife and Vain-glory to live where Humility reigneth , it will certainly pull down every high thing that exalteth it self against Peace and Unity . 3. Let us now see how this lowliness of mind is to be put in practice , and set on work , that it may effect this blessed and most desireable reformation , which we have all the reason in the World most heartily to pray for , and most strenuously to endeavour . And this must be its work , to teach us to esteem each other better then our selves . This is the work of Humility , but where shall we find Humility enough to do this work ? Humility not only maketh a man little in his own eyes , but others great ; teacheth him to depress himself , that other men may have the advantage of him . A Work this , of which I fear I may say , as was said of that , Act. 13. 41. It is a work which men will in no wise believe , tho a man declare it unto them . O that men would be perswaded to think that such a thing can be , as this esteeming others better then our selves . Indeed it is such a work as necessarily requireth the help of the mighty Spirit of God ; mans proud heart will not down so low by any less power . But if we see not this effect of Humility in the practice of such as we take to be humble , let us not say that Humility cannot do it , but that there is not Humility enough to do it . Let Humility be Humility indeed , and it will do it . For this being its proper work , to make a man very vile and bad in his own thoughts , a little thing will serve if they have any so much as shew of goodness at all , to make others seem better . It needs not much goodness , that is only to be thought better then what is thought stark naught . It is however a piece of Self-denial which every Disciple of Christ is bound to learn. And tho every man be a great lover and admirer of himself upon any very slender account naturally , yet Christianity will cast the Soul into another mould , and make us new Creatures , and then we shall be able to do greater matters . But , say some , how is it possible we should esteem men contrarily to what we see them to be ? And we cannot but be perswaded that we see many men much worse and wickeder than we our selves are , and to say that we think them otherwise would be to lie . Well , suppose you think them , according to appearance , worse than your selves ; have you done enough to assure your selves that it is not the want of Humility that maketh them appear worse ? Are you sure that if you saw with the humble mans eyes , things would not appear to you much otherwise then now they do ? Think not the Apostle here gives a Rule which no man can follow , but learn to be more humble , and perhaps the matter may prove very easie Let us try therefore what Humility will do . 1. Consider we then otber men , that they are either really better then we , or really worse . The one of these two they must be , except we may suppose them really in all points exactly our Equals , which if they should chance to be , it is impossible for us to discern it , and therefore humility will be sure to weigh down the Scale on their side . 1. If others be really better then we , there needs not much Humility to esteem them better ; it is no act of condescention in us to account them as good as they are . 'T is a debt we owe to Iustice and Truth , to value them as much as they are worth , and in doing otherwise we should sin against God and them . Against God , by not honouring him in his Gifts and Graces , and so much of his Image as we discern in any one . And against them , in with-holding from them that which God hath made their due , the pre-eminence unto which he hath exalted them in any kind ; in not honouring them whom God hath pleased to honour . We ought both in obedience to God , and in justice to them , behave our selves towards them as our Superiors , whom it hath pleased God to place above us . The reasonableness and equity of this I need not to spend time or words to demonstrate , seeing no man can be so void of reason , as not to think it just , that all real goodness or excellency should have a proportionable respect and honour , tho all men have not ( I may say , but a few men have ) that Humility to acknowledge those Excellencies which are in other men . Nay such is the crossness and perverseness of mens spirits , that instead of honouring , too many have wickedness enough to envy , malign and calumniate all such as they see above themselves in any gift or Vertue , Place or Office whatsoever . And whence is all this , but from the want of Humility , ( shall I say , ) or rather Humanity , and that confessed piece of Iustice of doing to all others as they would have others do to them . 2. If others be not better , but really worse then we , yet if we could but once be brought to understand the work of true Humility , we should soon see , that it would teach us to think much otherwise of them , then yet our Pride will suffer us to do : and that without doing violence to truth , or undervaluing any Gift which it hath pleased God to give us more then other men . Let us consider but these few things . 1. Humility will teach us to descend very low into our selves , and to discover very much evil in our selves which lieth hid from other men . It keeps the thoughts very much at home , and suffereth them not to ramble much abroad , to spie wonders in other mens houses to talk of , and busie themselves with , when they should be observing the Slut-holes and dirty corners of their own . The humble mans eye is very much fixed upon his own sins , infirmities and failings . And when at any time he takes notice of his own good qualities , of what kind soever they be , as it is his duty to do , it is not his business to make comparisons with others , to see how much he excelleth them , but to compare himself with himself , and observe how much he is improved in Grace and Knowledge , and how much better these have made him then formerly he was ; and this carries his Meditations up to God in the first place , in praise and admiration of his infinite goodness who hath done so great things for him ; and next , unto the use and end of these qualifications , how they fit him to serve God and the World. But nothing of this can he consider without exercising his Humility in reflecting on his own unworthyness , the thoughts of his former unworthyness serve him to heighten his admiration of , and thankfulness for Gods bounty to such a sinner , and the thoughts of Gods goodness in thus inriching him lessen his esteem of himself , and bring him to a deeper degree of Humility , whilst he thinks with himself , how little he answereth the end of so much goodness , and how little good in the World he doth in respect of what God hath fitted him with ability to do . Thus he never wants work enough at home for his thoughts to busie themselves , so that they have but little leisure to search into the failings and weaknesses of his Neighbours : and when he unwillingly sees them , they are apt to seem but Motes to him , because of the Beams in his Eye , his own sins , which he is apt so much to magnify , that the sins of others seem small things to him in comparison of his own ; or he considers them only so , as to endeavour their Correction not their Aggravation . The humble man cannot be vile in any measure , but he will be more vile still in his own eyes . But this same Grace , and that other , which is never absent from it , Charity , directs a mans eye most unto the Vertues and Excellencies that are to be seen in others ; which shine so much to him that for them he cannot see their infirmities . Their Vertues and Goodness of any kind he thinks it of some concernment to himself to see and learn and imitate , and to praise God for , admiring his goodness to others as well as to himself . But as for their infirmities and failings , they mostly concern God and their own Consciences ; and his Humility teacheth him to leave them to God , and to take no further notice of them , then Charity and his place wherein God hath set him command : and these will never command us to think men worse then our selves , but to endeavour to make them better then they are . Thus Humility rendring our own faults , yea such as others would count none , very visible to us ; and those of other men , either not at all , or so far only as they are of publick cognizance , reasonably moveth us to esteem them better then our selves . Charity covereth a multitude of faults . 2. Suppose we next , that very many evils in other men do visibly appear to us , yet still many of our own will also appear , if we be humble ; and in all likelyhood many more in our selves then in them . And besides those many in our selves , which we daily observe , we know there be , and Humility maketh us think there are very many secret sins lurking within our hearts , watching an opportunity to break forth , and many that have privately broken forth and escaped our notice in the passage , which do not yet appear to us . So that how many soever the visible sins of other men be , yet still the humble man fears he goes beyond them in number and weight too . However , when the humble man comes upon any occasion to compare himself with other men , his wont is , not to consider other mens failings but his own , neither his own vertues but the vertues of other men . And as Pride teacheth a man to compare his own vertues with other mens vices , as the proud Pharisee did , that he may find something in himself to boast of : so Humility teacheth a man a quite contrary course , to compare his own vices with other mens vertues , that he may be yet more humble , and think himself with the Apostle the chief of Sinners . 3. We will yet go farther , and suppose that other mens Vices and failings may be much more visible to us then our own , and their apparent vertues by much fewer then our own ; yet the humble man , when he comes to lay the one against the other , is always ready to cast in all the advantage , and make all the allowances to others that can be imagined . He can partly know , and as far as he can know them , he is sure to take into consideration all the numerous aggravations of his own sins , and is very apt sometimes to lay on too much weight , even till he press down his Soul almost into despair . But as he knows he cannot see into all the aggravations of another mans sins , being unable to see into the heart ; so doth Charity restrain him alway from making any narrow search into them . And hence it is , that though other mens sins may be as visible to him as his own , so far as they lie open and obvious to the view of all men , yet shall his own be made always to out-weigh theirs in the aggravating circumstances which others cannot see . And again , on the other hand , the humble man considereth all the opportunities , advantages and incouragements himself hath had to be vertuous , and then all the good he doth , how much soever others value it , and see great cause to bless God , and love him for it , shall yet seem little and even nothing to himself , compared with what he thinks both might and ought to have been done by him . And as much doth his Charity prompt him to excuse the little he seeth done by others , by a supposition of the want in them of all those helps which he hath had . Thus therefore is he always saying to himself , What tho my Neighbours faults seem more than mine ? What tho the good that he hath done seem much below what I have done ? His knowledge , it may be is much less then mine ; his opportunities of learning much fewer then I have had ; his natural faculties , which is not his fault , may be much weaker ; he wanted , it may be , the wise Instructors and faithful Monitors which I have never lacked ; he met with many and strong temptations , and lay under many difficulties , which I have been in good measure free from : Were I under such Circumstances , I should , it may be , sin much more then he , and do less good then he : and were he in my Circumstances , had he the same means and motives and opportunities of doing vertuously , and lay under the same restraints from sin , it is probable he would do and live much better than I have done . Thus the humble man is very apt to blame himself , but any thing rather then his Brother . Yea rather then not esteem him better then himself , he will charge much of his evil upon himself , and say , if he be wicked , it is much my fault , who have not done what I ought to make him good . 4. If the humble man be put to compare his own Vertues with other mens Vertues , and his own Vices with other mens Vices , ( which it is hard to bring him to ) he will set Vertue against Vertue , and Vice against Vice so long , that if it be possible by any means to bring it to pass , the Scales of Vertues shall ascend , and that of Vices descend on his own side . And thus will he argue for his Brother against himself . I excel him it may be in one thing , but for ought I know he excelleth me in many . I may possibly be free from some sins whereof he is guilty , but it is not unlikely he is free from many more that I find my self guilty of . If I be more sober , yet may he be more Charitable and liberal , and I by my sobriety do good to my self , but he by his liberality doth good to many . I may be less prodigal , but he is less covetous ; I may be less careful for the World , but he is more serviceable to the World. I may pray oftener and longer , but he prayeth more heartily . I may be more zealous , but he is less censorious . I may be more chaste , but he may be more peaceable ; I may be more active , but he may be more meek and humble ; I may be more wise , but still he is the better man. 5. If he can none of these ways give his Neighbour the advantage of himself , yet hath he not done , nor can he have done , till if possible , he do it . What , saith he , tho I see little good in him , may there not be much that I cannot see ? He talketh not so much of Religion as I do , it is his modesty , he is afraid of Hypocrisy , he is afraid it may become too vile by being made a common talk His Humility is too great to let him shew himself too openly ; he is afraid to deceive the World into too good an opinion of him , or give occasion to any man to over-value him , or lest by admiring his vertues they should be tempted to imitate his vices . I dare not judge him as bad as he seems , except I could see as far into his heart , as I can into his outward behaviour . Tho this be bad enough , yet there may be some spark of Grace within , that lying yet raked up in corruption , and by an easiness of nature to comply with the customs of men , and an immoderate bashfulness to resist the temptations of company , or a timorousness of nature to venture on the cross , and the like hinderances ; or for want of good means and helps , is kept from acting and warming the Soul with true Devotion and Piety ; yet it may in due time get life and strength and shew it self . And as I see not what good there is within him , so neither do I see half that evil that is within my self , the heart is deceitful above all things , who can know it ? Yea every man is apt to be too favourable to himself , and too severe a censurer of others , and it is safest for me to judge my self , and leave others to stand or fall to their own Master . There is nothing I have more cause to fear then a spiritual Pride , Publicanes and Sinners are justified sooner than a proud Pharisee that despiseth and croweth over them . Humility stands more in the way of the sinner then of the conceited Iusticiary . It will be seen at the last day who is best , he or I. Now 't is enough that God knows it , who will then judge righteously . Be he better , be he worse , I am content he should take place of me in my own esteem . It is my duty to set Strangers above me in mine own house . I may lose something on earth by my Humility , but Pride will certainly keep me out of Heaven . I may safely esteem others better then my self , till I can know both them and my self better then yet I do . Thus will Humility teach us to strive who shall give place to the other , and if the humble man can really think others better then himself , he will ; and if he cannot , yet he will do all that he can towards it , and that will , I suppose , satisfie the Apostles Exhortation , and will effect what is desired . If we be impartial in judging our selves , and not forward to censure others ; if we be not more busie in casting out the Mote that is in our Brothers Eye , than the Beam that is in our own Eye , but more forward every man to reform himself then to find faults in others ; we shall practise according to the Rule here given . Having thus far seen how the duty is practicable , we may easily perceive how happy the Church would be were it duly practised . And indeed , although a truely humble Christian will hardly satisfie himself in doing less then all that hath been said ; and tho it may be , nothing less then all this will serve to denominate a man truely humble ; yet were something less then this well practised among us , we should soon taste the blessed fruits of such a practice . Suppose then that the Apostle by these words , Let each esteem other better then themselves , meant no more but thus . Either 1. That we should esteem , honour and love them better , whom we really think to be better . That we should not envy them , nor endeavour any way to lessen them in the esteem of men , nor strive to get above them , but let them enjoy without disturbance the respect and honour they deserve . What a happy change in the face of the World would even this make ? Preferment would follow Merit and every thing would stand in its own place and order ; there would be no justling for pre-eminence , nor any thing else but strength and beauty in the Building of God. Or suppose 2. That we should every one esteem our Superiors as our Superiors , and think them better only for this , that they are our Superiors . If this were all the Apostle meant , it would certainly very much avail to the Establishing of Peace and Unity . There would be no resisting , but an humble subjection for Conscience sake . And Humility would teach us either to rest in the Wisdom , or submit at least to the Authority of our Governors . The same grace that teacheth us to obey God both actively and passively , must teach us also to obey them that have the rule over us for the Lords sake , actively where we can , and passively only where we must needs : and tho we could not see in them the Image of God's Wisdom and Goodness , we would at least see and reverence the Image of his Power . 3. Or suppose the meaning were , that we should do all things with that quietness and humbleness , as if we had every one a better opinion of the other's wisdom and Piety than his own , as a very Learned and Pious Annotator paraphraseth the words , it is too obvious how this practice would conduce to Peace , to need any farther explication . Or suppose 4. That all were but this , that we should every one look upon others as our Superiors , thus far at least that we owe them a duty of Love , and this is a duty that every man oweth to every man. Nor will this debt of Love be paid by any less than humbly condescending to promote their good , especially the Eternal Good of their Souls by any the lowest and humblest services we can do them . Were this done indeed and were , your humble servant as much the Language of the heart , as of the Tongue and Pen , we should soon all write our selves Loving Friends too . O that we could all be brought to be more in love with this most charming grace of Humility , not as it is in others only , but chiefly in our selves ! How happy a thing would it be for the Church of Christ ? Where Humility reigns in mens hearts , ( and it reigns not where it commands not a chearful subjection to all our Governors ) it is impossible there should be any strangers to love and peace , or that there should not be on all sides a mutual and delightful administring to one another's comfort and happiness . There could remain no Strife about any thing , but who should be most humble , and most forward to serve his Brethren in Love. I shall now close this discourse with a short Exhortation only , willing to leave a more particular application of the truths delivered to every man 's own Conscience . Men may possibly be content , or else compell'd , to hear those things from the Monitor in their own breasts , which they are too proud to hear with patience from another . If there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any Bowels of Mercies : If we are but so far Christians indeed , as to think any of these things worthy to be taken into serious consideration , let us fulfil the joy of all Saints & holy Angels , of the whole Church Militant and Triumphant , by our being like-minded , having the same love , being of one accord , of one mind . And that we may be so indeed , let us be perswaded by St. Peter , To be subject one to another , and be cloathed with Humility , 1 Pet. 5. 5. Let us once again think it the best fashion to wear that long difused Livery of a meek and lowly Saviour : by this will God own us to be of his Houshold , by this shall we be known to belong to the Court of the Great King of Kings . Nothing can render us so beautiful in his eyes as Humility . He giveth grace to the humble , Jam. 4. 6. With the lowly is wisdom , Prov. 11. 2. It is better to be of an humble spirit with the lowly , than to divide the spoyl with the Proud , Prov. 16. 19. It is the readiest way to that , which the proud man most aimeth at , but in his too much hast to it over-runneth : before Honour is Humility , Prov. 15. 33. Thorns and Snares are in the way of the froward , Prov. 22. 5. But God shall save the humble person , Job . 22. 9. He heareth his desire Prov. 10. 17. A mans pride shall bring him low , but honour shall uphold the humble in spirit , Prov. 29. 23. He that shall humble himself shall be exalted , Matt. 23. 12. For though the Lord be high yet hath he respect to the lowly , but the proud he knoweth a far off , Psal. 138 , 6. What would we now have more to encourage us to the practice of this vertue ? We have here the promises of Safety and exaltation , of riches and honour and life , Prov. 22. 4. Of respect from God , his presence with us , and his grace to uphold us , and after all , the Kingdom of Heaven assured to the Poor in Spirit . How is it possible after all this , that a Gra●e so lovely in the eyes of God and man , should yet find such cold entertainment amongst us ? O let us entertain it now at least ; now I say , when it comes as it were a begging to our doors and beseecheth us for Christs sake to lodg it in our hearts : let us entertain it , if it be but on this account , that some by entertaining Strangers have entertained Angels unawares : if we be not afraid of Gods Company , let us now open the doors of our hearts to receive it . for God comes along with it : He will dwell with him that is of a contrite and humble spirit , Isai. 57. 15. Let us be no longer Self-condemned by commending in all men what we will not practise our selves . Think but seriously what a World of Mischiefs we daily are haunted with , for want of this Grace . Heresies and Errors in the Faith , Scnisms and Contentions of all sorts , both in Church and State. Had we more humble Publicans and fewer proud Pharisees , our Prayers and our Persons would be more accepted of God. But whilest so many of us stand bragging and boasting of being godly or Orthodox , instead of confessing and deprecating our sins and errors ; whilest there is so much pride , scorn and disdain every where , and so little humility , condescension , meekness and obedience any where ; whilest some cry out , we are the only true Sons of the Church , and others , we are the only dear Children of God ; whilest some are too proud to teach , and others think themselves too good to be taught ; whilest some excommunicate themselves to gratifie their own proud humours , and some as ready to excommunicate others , tho they own their Authority , for not also humouring their pride , or espousing their private opinions ; whilest men are calling out to one another , stand off , for we are holier than you ; and many to their Governors , Why stand you there ? You take too much upon you , seeing all the Lord's people are holy . Whilest men are continually calling for fire from Heaven upon one anothers heads , it is too sadly visible , that we have too little of the Gospel-Spirit amongst us . And what is it we can hope to gain by this opposing and resisting one another , but that God should be provoked to resist● us all , for he resisteth the proud , Iam. 4. 6. And it is more than our pride will leave us any incouragement to hope for , if we be not made a Prey to those that will glory in our ruine . Let us therefore all labour , instead of censuring and gain-saying one another , to close at least in this one grace of Humility , in the commendation whereof we are all unanimous . This will help to cover other mens failings from our eyes , and not only discover our own failings to our selves , but lay them open in penitent confession before God to be covered by the righteousness of Iesus Christ. Instead of all the numerous Arguments and Motives which might ( were it needful ) be here made use of to perswade us , let it suffice to attend to that earnest exhortation given us by the Apostle . Col. 3. 12. &c. Put on therefore ( as the Elect of God , holy and beloved ( bowels of mercies , kindness , humbleness of mind , meekness , long-suffering ; forbearing one another , and forgiving one another , if any man have a quarrel [ or , a complaint ] against any : Even as Christ forgave you , so also do ye . And above all things put on Charity which is the bond of perfectness ; and let the Peace of God rule in your hearts , to the which ye are also called in one body , and be ye thankful . Would we now be the Children of God , and beloved of him ? then instead of Strife we must put on bowels of mercies , kindness , long-suffering , mutual forbearance and forgiveness . And instead of Vain-glory , we must put on humbleness of mind and meekness . Would we be perfect ? We must put on Charity . Would we answer our Vocation or Calling to Christianity ? We must be careful to keep in one body , and let the Peace of God rule in our hearts . Would we assure our selves of Gods blessing on us all as his Children ? Let us not always stand complaining of what 's wanting , or what it may be , our own peevishness only makes us think is wanting when it is not , but shew our selves heartily thankful for what by his blessing we have . And the God of Peace , that brought again from the dead our Lord Iesus , that great Shepherd of the Sheep , through the blood of the everlasting Covenant , make us perfect in every good work to do his Will , working in us that which is well-pleasing in his sight , through Iesus Christ , to whom be Glory for ever and ever . Amen . Books Printed for , and sold by Iohn Baker at the Three Pidgeons in St. Pauls Church-Yard . DUport in Psalmos 4 to Cant. Gr. Lat. Idem in Psalmos 4 to Gr. Idem in Homericum 4 to Gr. Lat. Beveridge Gramatica Syriaca 8 o. Gore Nomenclator Geogr. 8 o. Alisbury de Decreto Dei 4 to . Dionysius de situ Orbis 8 o Gr. Comenii Ianua cum fig. AEneis . Lat. Confessio fidei 8 o. Doughtei Analecta sacra 8 o. pars secunda . Ignoramus 12 o Latine . Exaltation of Ale 8 o. Comenii vestibulum 8 o. Lat. Eng. Pasoris Lexicon 8 o. Gr. Lat. Elegantiae Poeticae 12 o. Quintiliani Orationes 8 o. Glanvil of the Sacrament 12 o. Burroughs Remedy against grief 12 o. Preces Scholae Pautinae 8 o. Glanvil's Essay's on several important Subjects in Philosophy and Religion 4 to . Woodfords Paraphrase on the Psalms 8 o. Idem Paraphrase on the Canticles 8 o. A Sermon before the Artillery Company by Dr. Hicks 4 to . A Sermon before the Artillery Company by Dr. Sprat 4 to . A Sermon before the Artillery Company by Dr. Scot 4 to . A Sermon before the Artillery Company by Dr. Pittis 4 to . A Sermon before the Scholars of St. Pauls School , by Dr. Meggot 4 o. Two Speeches spoken by Augustus 4 to . A Puneral Sermon Preached on the Interment of the Lady Elizabeth Langham , by Simon Ford 8 o. A Funeral Sermon at the Interment of the Lady Mary Hastings , by Sam. Willis 4 to . An account of Church Government for the first six hundred years , by Sam. Parker , D. D. Arch-Deacon of Canterbury 8 o. Religion and Loyalty , or a demonstration of the Power of the Christian Church within it self , &c. by Sam. Parker , D. D. Arch-Deacon of Canterbury 8 o. The Service Book in Folio , in Welsh . Pools Critici sacri in New Testament Folio , 2 Vol. Separatim . Caesar's Comentaries with Edmonds Notes Folio , with Cuts . Godwins and Bacons Annals , Folio . FINIS .