[page 161 of volume 5]
Nevertheless, whereto we have already attained, let us walk by the same rule.
The word ‘nevertheless,’ some read it ‘only,’ as if it were a condition. But it implies both a precept and a condition, showing that those that look for revelation of further knowledge and goodness they must walk according to that measure of knowledge they have. The word ‘rule’ implies in general the Scripture, more particularly a company of sound-truths concerning faith, love, and hope. There is a great Bible, which is the whole word of God. The little Bible is the grounds of religion; and these are not only to be understood in the book, but comprehended and invested in our understanding and affections; and according to these we must walk. Truth is no guide to us, being only in the book, but as it is seated in the heart.
Doct. But let us come to some observations. First, we may learn that God out of his goodness hath left to his church a rule of faith and manners. There is a rule whereby men must walk, otherwise should we be in a labyrinth of errors continually, having no other light but this torchlight of nature to guide us in this thick darkness wherein we are by nature.
The properties of this rule are divers. First, It is a fixed and unchangeable rule; and therefore we must bring all to it, not it to all.
Secondly, This rule is a perspicuous and clear rule. ‘Thy word is a lantern to my steps, and a light to my paths.’
Thirdly, This ride is homogeneal. All things therein are spiritual, all holy, all pure; and therefore, when the question is about religion, we must have recourse thereto as the only absolute complete rule. And therefore we must know this rule and then be led by it; for the word ‘rule’ implies that there must be a thing to be ruled, else what needs rule, or to what use should it serve? An instrument is in vain without use. It is true, many men make religion and Scripture but a mere object of discourse. But their example ought to be no rule to us. If we look to be saved, it must be by walking according to this rule; and therefore a Christian life is no licentious life. Though he be freed from the law, yet must he serve God day and night. Therefore it is that the Christian prospers not nor thrives in this world, because he will not lie, nor swear, nor have a broad conscience, as the children of this world have, that take all occasion and scope to be rich. But a Christian lives by rule. He hath little, and it is blessed to him; for he looks at riches and profits of another kind.
In the second place, we may observe that a Christian walketh by this rule. He thinks it not sufficient to take a step, but keeps a right course steadfastly onward.
But how may this be done? may some men say.
1. I answer: Let us use the means; as first, let us treasure up the word in our consciences. Let us get the rule within us; get the articles of faith and assurance of the promises, and let this be betimes while we are young. It is the ordinary cry, The Scriptures are heard, they cannot understand them. But what is the reason? They are bred up in earthly businesses, and are stuffed with them so as they find no place for the word; and it is a miracle to see men thus brought up to live by this rule.
2. Secondly, When we have once treasured up the knowledge of these things, we must learn to apply them upon several occasions; for where no practice is, there knowledge is idle, and makes us worthy of more stripes. Many have general truths in their minds, but coming to apply them, they find a great want. David knew adultery was a sin, and Peter knew it was dangerous for a man to rely on himself, yet how farther did they fall.
3. Thirdly, Let us compare our experience with our rule. We shall find there is nothing therein but is fulfilled; that there is no suffering but for some sin or other; and that besides heaven hereafter, God rewards particular obedience here with particular rewards; and particular sin with particular corrections. We shall know that his judgments are not scarecrows. The work of the wicked is accursed, but it shall go well with the righteous; and by this moans we shall be encouraged to good and scared from bad courses.
4. Fourthly, Be inquisitive and watchful over our particular steps. Take and hear admonitions and instructions, and be inquisitive after them. Those that are otherwise minded, no marvel if they, like libertines, spurn against all instruction and advice, and accordingly feel the smart of their ways before they see it.
5. Fifthly, Get a wonderful jealousy over our hearts. We often offend in thoughts and desires, which God, the searcher of the heart, looks into; and we must therefore be jealous of idle thoughts and words, not only of others, for so a hypocrite may be.
Obj. But loose persons will say, Oh, this is an unpleasant course; we must bid all joy farewell when we come to this.
Ans. I answer, No. The ways of wisdom are ways of comfort and pleasure. God approves of them, and our consciences will tell us so, and thereby will fit us for life or death, and will so settle us, that no estate shall be unwelcome to us; and, as Psalm 50:23, ‘To such as order their conversation aright God will shew his salvation;’ and, as in the text foregoing, ‘God will reveal himself more and more,’ so as if we be faithful and conscionable in little, we shall have greater matters revealed to us; and contrarily, if we be unfaithful and careless, God will take from us the key of knowledge and the use thereof, and will give us up to foul vices, oven sins against nature, as he punished the Gentiles, and to believe lies, as Paul says, 2 Thessalonians 2:11. And will answer us as he did the idolaters, even according to their multitude of idols, Ezekiel 14:4. So as would we have favour in our sins, and teachers that shall bolster us up in them, and not cross our vain courses? God will let us have our heart’s desire, but we must know that this is an inevitable way to a desperate estate; and therefore marvel not so much at the loose liver because of his good breeding, for as they desire the ill, so they have, and are justly punished therewith.
Let us mind the same thing.
Observe here, that we are not only to walk suitable to others, but we must mind the same thing that others of our profession do. So as this is a direction to concord, showing that a Christian is a member of Christ as his head, and of the mystical body the church. Faith tics him to Christ, love ties him to the body, so as he must walk with Christ and also with the body. He must look to himself first, and then to the body. The ground of this union is laid down here to be first an union of mind and affection, and this must be in good, or else we are brethren in evil. It is no marvel the world complains of want of love, when there is no agreement in the rule of our love, when there is no agreement in the objects of our love. It is not riotous fellowship, but fellowship in the gospel that unites us. Let us mind this same thing, and then we shall affect one another; and because our knowledge doth not extend to every particular alike, let us agree in the main points, and let not less things break us off one from another. If we did walk according to our measure of knowledge in those things wherein we agree between us and the Lutherans, [there] would not be that bitterness of spirit that there is; all censures and distempers would cease. And it is a fault in many Christians, though bred up well in knowledge, yet being of a harsh spirit and nature, while he walks not according to the same rule, and minds not the same things in the main as he should do, he grows to be bitter. As for those that would be sincere, they must endeavour to be united in one, as they have one God, one faith, one baptism; for a Christian loves not to go to heaven alone. And when he is there, he knows he shall be one with Christ and one with the holy saints, and therefore will endeavour to be in perfect unity here. Considering there is no good he hath but he enjoys it as being a member of the body of Christ, he knows it is a horrible thing that members of the same body should fall out one with another; and therefore what shall separate or divide us? Shall infirmities? Alas! we are all sick of this disease, veniam petimm damusque. Are they too hot? We are too cold. Why should we not stoop and yield? Christ he stooped from heaven to us. Shall errors? Why, the time will come God will reveal himself more fully. Shall sin? We know what the apostle saith, Galatians 6:1: ‘Those that are spiritual must restore such with the spirit of meekness.’ We must not cut off members for every sore. Shall injuries? It is the honour of a man to pass by such. Do we look Christ should forgive us when we will not forgive others? Consider it is the practice of all holy men. Paul ‘became all things to all men, if by any means he might win some,’ 1 Corinthians 9:20, seq. Peter received reproof of him, yet fell not out with him. Some there are of such a perverse spirit, as if they see in any one any infirmity, presently they break into these or the like words, ‘I will not be of that man’s profession,’ thus forsaking all the good in the holy profession because of some weakness in the professors.
If they will needs be separating, let them separate from the world, from scandalous, careless, riotous persons, else Satan rules in division. He knows he is best able to deal with them that are alone, and therefore draws Eve from Adam, and one Christian from another, and so quickly overcomes them. If in company one fall, another may help him up; if he be cold, another may warm him by exhortation and example.
Consider, therefore, who are best minded, and mind the best things with them. If we find we have attained to a greater degree in grace than others, endeavour to bring them to us. The communion of saints is an article of our faith. Every one believes it, but few knows what it means; and therefore no marvel they desire it not.