All men complain of the want of light and knowledge, though perhaps none think they have much. But is the will of God so dark and intricate? Is it so hard to understand? Truly it is plain, “He hath showed thee what is good,” he hath showed thee what to do; but that thou neglectest to do, and therefore men know not what to do further. Do ye not all know that ye should walk soberly, righteously, and piously, and humble yourselves to walk with God, and in lowliness of mind each should esteem another better than himself? Ye should forbear and forgive one another, as God for Christ's sake hath forgiven you. Ye should not seek great things for yourselves, especially when God is plucking up what he hath planted, and casting down what was built. Ye should mind your country above more, and live as sojourners here. Are not these words of wisdom all plain and obvious to the meanest capacity? Now, my beloved, with what face can ye seek more knowledge of God, or inquire for more light into his mind, when you do not prove that known and perfect will of his? When you do not occupy your present talent, why do ye seek more? “To him that hath shall be given.” Truly it is the man that fears and obeys as far as is revealed, to whom God shows his secret, and teaches the way he should choose, Psal. xxv. 12. I know not a readier way to be resolved in doubtful things, than to study obedience in these things that are beyond all doubt. To walk in the light received, is the highway to more light. But what hope is there of any more light from the Lord, when our ways and courses, and dispositions and [pg 570] practices, even in our endeavours after more knowledge, cannot endure the light of that shining will of God, that is already revealed? In ordering our conversation, we catch at the shadow of our points of truth, and lose the substance that was in our hands, lowliness, meekness, charity, long suffering, sobriety of mind and actions, and heavenly mindedness. All these substantial we let go, that we may get hold of some empty unedifying notions. We put out our candle that is already enlightened, that is, the knowledge of good conversation that we may seek more light, and that is the way to find darkness and delusion. Because they received not the truth in love, that they might be saved, God gave them up to strong delusions and the belief of lies, 2 Thess. ii. 10, 11. There is the ground of delusions, truth received, but not loved or obeyed, many things known, but the stamp and seal not impressed on the heart we express in the conversation. Therefore God is provoked to put out that useless light of truth and deliver that man captive to delusions, who would not deliver his soul a captive to truth. And is not this righteousness, that he who detained the known truth in unrighteousness of affection and conversation, be himself detained and incarcerated by strong delusions of mind and imagination?
As a good conversation and good works should be joined to knowledge, and meekness must be the ornament of both, this meekness of wisdom is the great lesson that the wisdom of the Father came down to teach man. “Learn of me, for I am meek.” And truly the meekness of that substantial wisdom of God Jesus Christ, is the exact pattern and copy, and the most powerful motive and constraint to this kindness of Christian wisdom. Our Saviour did not cry nor lift up his voice in the streets. He made little noise, nor cried with pomp, he was not rigorous, nor rigid upon sinners. Though he was oppressed and afflicted yet he opened not his mouth, being reviled he reviled not again, being cursed, he blessed. Though he could have legions of angels at his command, yet he would show rather an example of patience and meekness to his followers, than overcome his enemies. If many of us, who pretend to be his disciples, had the winds, rains, heavens, and elements at our commandment, I fear we would have burned up the world. We would presently have called for fire from heaven, to devour all whom we conceived enemies to him, or ourselves, and that under the notion of zeal. Zeal it is indeed, but such as is spoken of in the next verse. “If ye have bitter envying (the word is bitter zeal) in your hearts, glory not, nor lie against the truth.” Christ's zeal was sweet zeal. It might well consume or eat him up within, but it did not devour others without. “The zeal of thy house (says he) hath eaten me up.” But our zeal is like the Babylonian furnace, that burnt and consumed these that went to throw the pious children into it. At the first approaching it gets without the chimney, and devours all around it. If the meekness or gentleness of a person who received the greatest injuries that ever any received, and to whom the greatest indignities were done, and who endured the greatest contradiction of sinners, if his calm composed temper do not soften our spirits, mitigate our sharpness, and allay our bitterness, I know not what can do it. I do not think but if any man considered how much long suffering God exercises towards him, how gentle and patient he is, after so many provocations, how Jesus Christ doth still forgive infinite numbers of infinite wrongs done to his grace, how slow he is to wrath, and easy to be entreated, surely such a man would abate much of his severity towards others, he would pursue peace with all men, and esteem little of wrongs done unto him, and not think them worthy of remembrance, he would not be easily provoked, but he would be easily pacified. In a word, he could not but exercise something of that gentleness and meekness in forbearing and forgiving, as Christ also forgave him and truly there is no ornament of a man like that of a meek and quiet spirit, 1 Pet. iii. 4. It is both comely and precious, it is of great price in God's sight. It is a spirit all composed and settled, all peace and harmony within. It is like the heavens in a clear day, all serene and beautiful, whereas an unmeek spirit is for the most part like the troubled sea, tossed with tempests, winds, and dashed with rains, even at the best, it is but troubled with itself. When there is no external provocation, it hath an inward unrest in its bosom, and casts out mire and dirt. Meekness is so beseeming every man, that it is even humanity itself. It is the very nature of a man restored, and these brutish, wild and savage dispositions put off. Meekness is a man in the true likeness of God. [pg 571] But passion, and the evils which accompany it, is a man metamorphosed and transformed into the nature of a beast, and that of a wild beast too. It hath been always reckoned that anger is nothing different from madness, but in the continuance of it. It is a short madness. But what is wanting in the continuance is made up in the frequency. When spirits are inclined to it, there is a habitual fury and madness in such spirits. It is no wonder then, these are conjoined, meekness and wisdom, for truly they are inseparable. Meekness dwells in the bosom of wisdom. It is nothing else but wisdom, reason, and religion ruling all within, and composing all the distempered lusts and affections, but anger rests in the bosoms of fools, it cannot get rest but in a fool's bosom, for where it enters, wisdom and reason must go out, Eccles. vii. 9. “A fool's wrath is presently known,” Prov. xii. 16. For if there were so much true and solid wisdom as to examine the matter first, and to consider before we suffer ourselves to be provoked, we would certainly quench anger in the very first smoking of an apprehension of a wrong. We would immediately cast it out, for there is nothing so much blinds and dimmeth the eye of our understanding, and when this gross vapour rises out of the dunghill of our lusts, nothing so much uncovers our shame and nakedness. “A prudent man covereth shame,” but hastiness and bitterness takes the garment off our infirmity, and exposes us to mockery and contempt, Prov. xii. 16. There is not a greater evidence of a strong solid spirit, than this, to be able to govern this unruly passion, whereas it is taken far otherwise. Meekness is construed by some to be simplicity and weakness, and many imagine some greatness and height of spirit in the hotter natures, but truly it is far otherwise. “For he that is slow to anger, is better than the mighty, and he that ruleth his own spirit, than he that takes a city.” Wrath is an impotency and weakness. It hath no strength in it, but such as ye would find in madmen. But this is true magnanimity, to overcome thyself, and “overcome evil with good.”
As there is nothing which is a greater evidence of wisdom, so there is nothing a better help to true wisdom than this. For a meek spirit is like a clear running fountain, that ye see the bottom of, but a passionate spirit is like a troubled fountain, the shadow of truth cannot be seen in it. A glass that is pure and cleanly, renders the image lively, but if it be besmeared with dust, you can see nothing, so is a composed mild spirit apt to discern the truth without prejudice. And indeed it is the meek whom God engages to teach his ways, Psal. xxv. 8, 9. He that receives with meekness the ingrafted word, is in the readiest capacity to receive more. When the superfluity of naughtiness is cast out, and all the faculties of the soul composed to quietness and calmness, then his voice will best be heard, and himself readiest to receive it. Our affection keeps a continual hurry within the tumultuous noise of our disordered lusts, that are always raging and controlling the voice of God, so that we cannot hear his teaching. A passionate temper of spirit is very indocile. There are so many loud sounds of prejudices within, that the truth cannot be heard. But a meek spirit hath all quietness and silence, as Cornelius and his house had waiting for the mind of the Lord. And such he delights to converse with most, and reveal most unto, for it gets readiest entertainment. Let me tell you, beloved in the Lord, you disoblige the Lord (if I may speak so) and hinder him to reveal any more of his mind to you, ye disengage him to teach you his way in those dark and untrodden paths, because ye do not study this meekness in the wisdom and knowledge ye have already, nor his meekness and moderation in seeking further knowledge. And it is no wonder he be provoked by it, to choose your delusions, because it is certainly these graces of meekness, charity, patience, gentleness, long suffering, humbleness of mind, and such like, which go always in a chain together. These are an ornament of grace upon the head, and a crown of glory, and that chain about the neck, Solomon mentions, Prov. iv. 9. Now when you cast off your crown of glory, your noblest ornament, your chain of dignity, should he give such precious pearls to swine? When you trample under foot the greater commandments of mercy, judgment, sobriety, humility, meekness, and charity, should he reveal lesser commandments, or discover his will in lesser matters? Consider the manner of expression here, “Let him show forth out of a good conversation,” &c. Truly it is good works with meekness of wisdom, it is a good conversation, with a true profession, [pg 572] that shows forth a Christian, and shows him most before men. “Let your light (says Christ) so shine before men.” What is the shining beauty of Christian light? It is the works of piety, charity, equity, and sobriety. These glorify the Father, and beautify all his children. You may easily conceive what that is, that chiefly commends religion to the ignorant world. Is it not the meekness of Christian wisdom? Is it not this harmless simplicity, that divine-like candour, that shines in every true Christian? Will rigidity, severity, passion, blood, violence, persecution, and such like, ever conciliate the hearts of men? Have such persons any beauty, any light in them, except a scorching consuming light? The light of a good Christian is like the light of the sun, of a sweet, gentle, and refreshing nature, conveying influence to all, doing good to the household of faith. Peter will tell you what that is, that will most engage the hearts of the world, to a reverend esteem of true religion, 1 Pet. ii. 12. It is a conversation honest, and void of offence, giving to every one their own due, honouring all men, loving the brotherhood, not using our liberty for a cloak of maliciousness, and not overstretching it, to the loosing of other natural or civil bands. When men see Christianity making us do that really and cheerfully, which even nature itself teacheth all to do that makes the light of it shining and beautiful. Are not these higher mysteries of faith, than some conceive? It is not other points of truth and profession, that are either above natural reason, or seem something opposite to it, that can engage natural beholders, and far less the prosecution of a temporal worldly interest of the people of God, to the destruction of all opposite to it, at least to the diminishing of all other men's gain and advantage, the engrossing of all earthly privileges into the hands of saints. That is such a thing that never entered into the heart of the shining lights of the primitive times. O how doth the stream of their exhortations run cross to this notion! I am sure there is nothing in its own nature, such a stumbling block to the world or represents religion so odious and abominable to other men, as when it stands in the way, and intercepts all these natural immunities or privileges of life, or estate. This makes natural men to hate it, even at a distance, and become irreconcilable enemies unto it. Since it will not let them live by it, they are engaged not to let it live by them. I wish indeed all the places of power and trust in every nation, were in the hands of godly men, not so much for the interest of the godly as for the public interest, because men fearing God, and hating covetousness, can only rule justly and comfortably. But to monopolize all power and trust to such a particular judgment and way (as it is now given out) is truly, I think, inhuman and unchristian. These deserve not power and trust who would seek it, and engross it wholly to themselves.[438] But there is another thing which savours greatly of the flesh, at least of that spirit which Christ reproved in his disciples, to take away men's lives, liberty, and livelihood given by their Creator, upon every foot of opposition and enmity to our way and interest. Is this to love our enemies, blessing them that curse us, or praying for them that despitefully use us, or persecute us? Let us remember we are Christians, and this is the rule of Christianity, that stops even the mouth of adversaries. But some still find an evasion for this. They will say they are God's enemies, and not my particular enemies only. But I pray you were not the enemies of Christians in these days more properly enemies to Christ than now? For they had nothing then to persecute them for, but the very profession of that name. And truly I confess in our days we make more particular enemies, by particular injuries and disobligements, than either our profession or practice of religion make. But to put it out of all doubt, we learn that they are persecutors, and do all manner of evil against us, for Christ's name sake. I have said this because I know nothing that more darkeneth and obscures religion nor such worldly and temporal interests, so eagerly pursued, and nothing makes it more to shine among men, than a good conversation with meekness of wisdom.
Sermon V.
James iii. 14.—“But if ye have bitter envying,” &c.
The cunning of Satan, and the deceitfulness of our own hearts, are such that when a grosser temptation will not prevail with conscience in some measure enlightened, then they transform themselves into angels of light, and deal more subtilely with us. And there is no greater subtilty of Satan, nor no stronger self deceit, than this, to palliate and cover vices with the shadow of virtue, and to present corruptions under the similitude of graces. It is common unto all temptations to sin, to have a hook under their bait, to be masked over with some pleasure or advantage or credit. But when such earthly and carnal pretences do not insinuate strongly unto a believing heart that has discovered the vanity of all that which is in the world, so dare not venture upon sin for all the pleasures which attend it, then he winds about and tarries and changes his likeness unto light, conscience, and duty, presents many works of darkness and corruption under the notion of duty and honesty, according as he finds the temper of a man's spirit to be. I can give no instance more pregnant, and even common, than this which is given here, viz., contentions and strivings among brethren, bitter envying, maligning and censuring one another, which are very manifest works of the flesh, and works of darkness, fitter for the night than the day, and for the time of ignorance, nor the time after the clear light hath shined. Now if Satan were about to persuade a church or a Christian of this, how do ye think he would go about it? Would he present some carnal advantage to be gained by it, some more profit or preferment from it? May be that might be very taking with some more unconscientious self seeking spirits, and I fear it be too much taken with many. But sure it will not relish with every man. It will not entice him that hath the fear of God, and the love of Jesus stirring within him. Therefore he must seek about, and find some false prophet, that may come out in the name of the Lord, and disguise himself, and by such means he will do it. Let a point of truth or conscience come in debate, let a notion of religion, and one far off from an interest in Christ be in the business, and then he can take advantage to make a man overreach himself in it. He will present the truth as a thing of so great weight and consequence, that he must contend for it, and empty all his wit and power and parts for it. This good intention being established, he raises up men's passions under a notion of zeal, and these be promoved under that pretence for such an end. Whatsoever mean may be sought, profitable for that end, all is chosen and followed without discretion or knowledge of what is good or evil. It is apprehended that the good principle of conscience, of duty, and the good intention, may justify all. And by that means he hath persuaded the churches of Christ, and the Christian world, unto more rigidity, severity, cruelty, strife, contention, blood, violence, and such works of darkness, than readily have been found in the times of ignorance. Is Christendom a field of blood, rather than any other part of the world? Truly this is the reproach of Christianity. By this, God's name is daily blasphemed. Here our apostle sets himself to unmask this angel of light, and to decipher him in his own proper nature and notion. He takes off the vizard of religion and wisdom, and lets you see the very image of hell under it. “But if ye have bitter envying and strife, glory not.” Ye glory as if ye had the truth, you glory in your zeal for it, you boast that ye are the wise men, the religious men, and so you take liberty upon the account of envy, to malign, despise, and contend with others. Glory not, if you cherish such strifes and contentions, to the breach of Christian peace and concord. You are liars against the truth, which you profess. Do not think these proceed from true zeal, nay, nay, it is but bitter envy, and bitter zeal. Do not flatter yourselves with an apprehension of wisdom, or knowledge, or religion. That is wisdom indeed, but mark of what nature. It is earthy, sensual, and devilish. And indeed, that is a foolish wisdom, to say no worse of it.
You see, then, what need we have of the exhortation of the apostle (Eph. vi. 11), [pg 574] “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” Truly we may stand against his darts, and violent open thrusts at our conscience; when we,[439] being ignorant of his devices, and not acquainted with his depths (2 Cor. ii. 11, Rev. ii. 24) will not be able to stand against his ways. For we have a great and subtile party to wrestle with, principalities and powers, and spiritual wickedness in high places, or heavenly things (as some render the word). He exercises much wickedness, spiritual invisible wickedness in heavenly and religious things, in which it is hard to wrestle, unless we be endowed with faith, knowledge, and righteousness, and shod with the gospel of peace, the peaceable gospel reducing our spirits to a peaceable temper. I conceive there is nothing the world hath been more abused with, than the notion of zeal, justice, and such like, and there is nothing wherein a Christian is more ready to deceive himself than this. Therefore I conceive the Holy Ghost has undeceived us in this, and hath of purpose used the word zeal as often in a bad sense as in a good one, and usually chooses to express envy and malice by it, though another word might suit as well, and be more proper. So here bitter zeal, ζηλος φρενος, is reckoned among the works of the flesh, Gal. v. 20. And we are exhorted to walk honestly as in the day, not in strife and envy, or zeal. And therefore the apostle rebukes sharply the Corinthians: “Are ye not carnal, and walk as men, whereas there is among you envying, or zeal, and strife,” 1 Cor. iii. 3. Zeal is a vehemency of affection in any earnest pursuit, or opposition of a thing, and to make it good, it must not only be fixed upon a commendable and good object, but must run in the right channel, between the banks of moderation, charity, and sobriety. If it overflows these, certainly that excess proceeds not simply and purely from the love of God, or the truth, but from some latent corruption or lust in our members, which takes occasion to swell up with it. I find in scripture the true zeal of God hath much self denial in it. It is not exercised so much concerning a man's own matters, as concerning the matters that are purely and merely concerning God's glory. It is the most flexible, condescending, and forbearing thing in those things that relate to ourselves and our own interests. Thus Moses is commended as the meekest man, when Aaron and Miriam raise sedition against him, Num. xii. 3. He had not affections to be commoved upon that account. But how much is he stirred and provoked upon the apprehension of the manifest dishonour of God, by the people's idolatry? How many are lions in their own cause, and in God's as simple and blunt as lambs? And how much will our spirits be commoved when our own interest lies in the business, and hath some conjunction with God's interest, but if these are parted, our fervour abates, and our heat cools? I lay down this, then, as the fundamental principle of true zeal, it is like charity that seeketh not its own things.
But to make the nature of it clear, I give you three characters of it, verity, charity and impartiality. I say it hath truth in it, a good thing for the object, and knowledge of that good thing in the subject, for the principle of it: “It is good to be zealously affected always in a good thing,” Gal. iv. 18. Zeal is an evil thing, hath something of the impatient and restless nature of the devil in it. There is nothing we should be more deliberate and circumspect in, than what to employ or bestow our affections upon. We should have a certain persuasion of the unquestionable goodness of that which we are ardent and vehement to obtain, else the more ardour and vehemency, the more wickedness is in it. The Jews had a zeal for God, but not according to knowledge, and that is a blind impetuous self will. For if a man take a race at his full speed in the dark, he cannot but catch a fall.[440] The eager and hot pursuits of men are founded upon some gross misapprehensions.