A practical commentary upon the first epistle general of St. Peter. Vol. II containing the third, fourth and fifth chapters / by the most Reverend Robert Leighton ... ; published after his death at the request of his friends.

Verse 8.

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous.

HEre the particular Rules, the Apostle gives to se∣veral Relations, fall in again to the main cur∣rent of his general Exhortation, that concerns all us Christians. The return of his discourse to this universali¦ty is express'd in that, finally, and the universality of these duties, [all] 'Tis neither possible nor convenient to descend to every particular, but there is suppos'd in a Christian, an ingenuous and prudent spirit, to adapt those general Rules to their particular Actions and Con∣versation, squaring by them before hand, and examining by them after, and yet herein the most fail: hear these as general discourses, and let them pass so, apply them

not, or if they do, 'tis readily to some other: but they are address'd to all, that each one may regulate himself by them, and so these Divine Truths, as a well drawn Picture, looks particularly upon every one amongst the great Multitude, that look upon it. And this one Verse hath a cluster of five Christian Graces or Ver∣tues. That which is in the middle as the stalk or root of the rest, Love, and the other growing out of it, two on each side, Vnanimity and Sympathy•• on the one, and Pity and Courtesie, on the other; but we shall take them as they lie.

Of one mind.] This doth not only mean Union in Judgment, but it extends likewise to Affection and Action, especially in so far as they relate to, and depend upon the other. And so, I conceive, it comprehends in its full latitude, an harmony and agreement of minds and affections, and carriage in Christians; as making up one body, and a serious study of preserving and increasing that agreement in all things; but especially in spiritual things, in which their Communion doth primely consist. And because in this, the consent of their Judgments in matters of Religion is a prime point; therefore we will consider that a little more particularly.

And First, What it is not.

1. 'Tis not a careless indifferency concerning those things, not to be troubled about them at all, nor to make any judgment concerning them; this is not a loving agreement arising from oneness of spi∣rit, but a dead stupidity arguing a total spiritlessness, as the agreement of a number of dead bodies together, which indeed do not strive and con••••st, that is, they move not at all, and that is they live not: So that concor'd in things of Religion, that i•• a not considering them, nor acting of the mind about them, is either the

fruit and sign of gross ignorance, or irreligion, they that are wholly ignorant of spiritual things, are content you determine, and impose upon them what you will, as in the dark there is no difference nor choice of colours, they are all one: But, 2. which is worse, in some this peaceableness about Religion, is from an universal un∣belief and inaffection, and that sometimes comes of the m••ch search and knowledge of debat••s and controver∣sies in Religion, men having so many disputes about Religion in their Heads, and no Life of Religion in their Hearts, fall into a conceit that all is but juggling, and the easiest is, to believe nothing, and these agree with any, or rather with none; sometimes 'tis from a prophane supercilious disdain of all these things, and many therebe of these of Gallio's temper, that care for none of these things, and that account all Questions in Religion, as he did, but matter of Words and Names. And by this all R••ligions may agree together: but it were not a natural Union by the active heat of the Spirit, but a confusion rather, by the want of it, not a knitting together, but a freezing together as cold congregates all how heterogeneous soever, Sticks, and Stones, and Water: but heat makes first a separation of different things, and then unites those that are of the same Nature.

And to one of these two is reducible much of the common quietness of Peoples Minds about Religion, all that implicite Romish agreement that they boast of, what is it, but a brutish ignorance of spiritual things, authoriz'd and recommended for that very purpose; and amongst the learned of them, as many idle differ∣ences and disputes as among any. 'Tis an easie way indeed to agree, if all will put out their eyes, and fol∣low the blind guiding of their Judge of controversies,

this is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their great device for Peace, to let the Pope determine all. I•• all will resolve to be cozen'd by him, he will agree them all, as if the Consciences of Men should only find Peace by being led by the nose at one man's pleasure, a way the Apostle ••aul clearly renounces, 2 Cor. 1. 24. Not for that we have Dominion over your Faith, but are helpers of your joy, for by Faith ye stand.

And though we have escaped this, yet much of our common union of minds, I fear, is from no other, than the aforementioned causes, want of knowledge, and want of affection to Religion. You that boast you live conformably to the Appointments of the Church, and none hears of your noise, we may thank the ignorance of your minds for that kind of quietness, but this re∣quir'd unanimity is another thing, and before I unfold it, I shall premise this; That although it be very dif∣ficult, and it may be impossible to determine, what things are alone ••undamental in Religion, under the notion of difference, intended by that word, yet it is undoubted, that there be some Truths more absolutely necessary, and therefore accordingly more clearly re∣vealed, than some others, there are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great things of the Law, and so of the Gospel. And though no part of Divine Truth once fully clear'd, ough•• to be slighted; yet there are things that may be true, and yet are but of less importanc••; and of less e∣vidence than others. And that this difference is wise∣ly to be consider'd by Christians, for the interest of this agreement of Minds here recomm••nded, and concern∣ing it we may safely conclude,

1. That Christians ought to have a clear, and unani∣mous belief of the mysteries and principl••s o•• Faith, to agree in those without controversie. 2. They ought

to be diligent in the research of Truth in all things that concern Faith and Religion: and withal to use all due means for the fullest consent and agreement in them all, that possibly can be attained. 3. Perfect and uni∣versal consent in all, after all industry bestow'd on't, for any thing we know, is not ••ere attainable, neither be∣twixt all Chu••ches, nor all Persons in one and the same Church. And therefore though Church Meetings and Synods, as the fittest and effectuallest way to this Unity, should endeavour to bring the Church to the fullest agreement that may be, yet they should beware, least the straining it too high in all things, rather break it, and an over diligence in appointing Uniformities re∣move them further from it; leaving a latitude and in∣differency in things capable of it, is often a stronger preserver of Peace and Unity. But this by the way. We will rather give some few Rules that may be of use to every particular Christian, toward this common Christian good of Unity of Mind.

1. Beware of two extreams, that often cause divisions captivity to Custom, on the one hand, and affectation of Novelty, on the other.

2dly. Labour for a stay'd Mind that will not be toss'd with every wind of Doctrine or appearance of Rea∣son, as some that as Fanes, easily are blown to any side, with mistakes of the Scriptures, either arising in their own minds, or suggested by others.

3dly. In unclear and doubtful things, be not pertina∣cious, as the weakest minds are readiest to be upon ••••eming Reason, which try'd will possibly fall to no∣thing: yet they are most assur'd, and cannot suffer a different thought in any from their own; there is na∣turally this Popeness in every mans mind, and most, I say, in the shallowest a kind of fancy'd Infallibility in

themselves, which makes them contentious, contrary to the Apostles Rule, Phil. 2. 3. And as earnest upon differing in the smallest Punctilio, as in a high Arti∣cle of Faith. Stronger Spirits are usually more patient of contradiction, and less violent, especially in doubtful things; and they that see furthest, are least peremptory in their determinations. The Apostle to Timothy, 2 Ep. 1. chap. hath a Word, the Spirit of a sound Mind; 'tis a good sound constitution of mind, not to feel every blast, either of seeming reason to be taken with it, or of cross opinion to be offended at it.

4thly. Joyn that which is there the Spirit of Love in this particular. Not at all abating affection for every light difference (and this the most are a little to blame in) whereas the abundance of that, should rather fill up the gap of these petty disagreements, that they do not appear, nor be at all sensibly to be found. No more disaffection ought to follow this, than the difference of our Faces and Complexions, or feature of Body, which cannot be found in any two alike in all things.

And these things would be of easier perswasion, if we consider'd. 1. How supple and flexible a thing Humane Reason is, and therefore not lightly to be trusted to, and that especially in Divine ••hings; for we here know but in part. 2. The small importance of some things that have bred much noise and dissention in the World; as the Apostle speaks of the Tongue, how little a sparke, how great a fire will it kindle, and a great many of these debates, that cost men so m••ch pains and time, as far from clear decision, as when they began, and possibly of so little moment, that if they were ended, their profit would not quit the cost. 3. Con∣sider the strength of Christian Charity, that if it dwelt much in our hearts, would preserve this Union of Mind,

amidst very many different thoughts, such as they may be, and would teach us that Excellent Lesson, the A∣postle gives to this purpose, Phil 3. 15, 16. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Let us follow our Lord unanimously, in what he hath clearly manifested to us, and given us with one consent to embrace, as the Spheres, notwith∣standing each one hath his particular motion, yet all are wheel'd about together with the first.

And that leads us to consider the further extent of this word, to agree in Heart and in Conversation, walking by the Rule of those undoubted Truths we have receiv'd. And in this I shall recommend these two things to you.

1. In the defence of the Truth, as the Lord shall call us, let us be of one Mind▪ and all as one Man, Satan acts by that Maxime and his Followers have it all, divide and conquer, and therefore let us hold that counter Max∣ime Vnion invincible.

2. In the Practice of that Truth agree as one, let your Conversation be uniform by being squared to that one Rule, and in all Spiritual Exercises joyn as one, be of one Heart and Mind: would not our Publick Worship, think you, prove much more both comfortable and profitable, if our hearts m••t in it as one, that we could say of our hearing the Word, as he, Acts 10. We are all here present before God to hear all things, &c. And if our Prayers ascended up as one Pillar of Incense to the Throne of Grace, if they besieg'd it, as an Army all surrounding it together, for the obtainment of favour to our selves and the Church? This is much with God

the consent of hearts petitioning, so says our Saviour Where two or three are gathered, not their bodies with∣in the same Walls only, for so they are but so many Carkasses tumbled together, and the promise of his being amongst us, not made to that, for he is the God of the Living and not of the Dead, 'tis the Spirit of darkness that abides amongst the Tombs and Graves; but ga∣thered in my name, one in that one holy name, written upon their hearts and uniting them, and so thence express'd in their joynt-Services and Invocations: so he says there of them, who agree upon any thing they shall ask, if all their hearts present and hold it up together, if they make one cry or song of it, that harmony of their hearts shall be sweet in the Lord's ears, and shall draw a g••acious answer out of his hand, if ye agree, your joynt petitions, shall be as it were an arrest or de∣cree that shall stand in Heaven, it shall be done for them of my Father which is in Heaven. But alas where is ours? The greatest part of Hearts say nothing, and o∣thers with such wavering and such a jarring harsh noise, being out of tune, earthly, too low set, that they spoil all, and disappoint the Answers. Were the Censer fill'd with those united Prayers Heaven-wards, it would be fill'd with Fire Earth-wards against the Enemies of the Church.

And in your private Society, seek unanimously your own, and each anothers Spiritual Good, not only a∣greeing in your affairs and civil converse; but having one heart and mind as Christians: to eat and drink to∣gether, if no more, is such Society as Beasts may have, to do these in the excess, to guzzle and drink intempe∣rately together, is a Society wo••se than that of Beasts, and below them, to discourse together of civil business, is to converse as men; but the peculiar converse of Chri∣stians

in that notion, as born again to Immortality, an unfading Inheritance above, is to further one another towards that, to put one another in mind of Heaven and things that are Heavenly. And 'tis strange that men that profess to be Christians, when they meet, ei∣ther fill one anothers ears with Lies and prophane Speeches, or with Vanities and Trifles: or at the best with the Affairs of Earth, and not a word of those things that should most possess the Heart, and where the minds should be most set: but are ready to reproach and taunt any such thing in others: What? are you asham'd of Christ and R••ligion? Why do you profess it then? Is there such a thing, think ye, as Communion of Saints? if not, why say you believe it? 'Tis a Truth think of it as you will, the Publick Ministry will profit little any where, where a People or some part of them are not thus one, and do not live together as of one mind, and use diligently all due means of edifying one another in their holy Faith. How much of the primitive Christians praise and profit is involv'd in the word they were together [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] with one accord, with one mind, and so they grew, the Lord added to the Church?

Consider, 1. How the Wicked are one in their un∣godly Designs and Practices, the Scales of Leviathan, as Luther expresses, are linkt together, shall not the Lord's Followers be one in him? They unite to undermine the Peace of the Church, shall not the Godly joyn their Prayers to countermine them?

2. There is in the Heart of all the Saints one Spirit, how can they be but one, since they have the same pur∣pose and journey, tend to the same home, and why shall they not walk together in that way? When they shall arrive there they shall be fully one, and of one mind, not a jar nor difference, all their Harps perfect∣ly in tune to that one new Song.

Having Compassion] This testifies that 'tis not a bare speculative agreement of opinions, that is the badge of Christian Unity, for this may accidentally be, where there is no further Union; but that they are themselves one, have one life, in that they feel how it is one with another, there is a living sympathy amongst them, as making up one Body, animated with one Spirit, for that's the reason why the Members of the Body have that mutual feeling even the remotest and distantest, and the most excellent with the meanest, this the Apostle urges at large, Rom. 12. 4. and 1 Cor. 12.

And this lively Sense is in every living Member of the Body of Christ, towards the whole, and towards each other particular part. This makes a Christian re∣joyce in the welfare and good of another, as if it were his own, and feel their griefs and distresses as if himself were really sharer in them, for the word comprehends all feeling, together feeling of j••y, as well as of grief, Heb. 13. 3. 1 Cor. 12. 26. And always where there is most of Grace, and of the Spi∣rit of Jesus Christ, there is most of this Sympathy. The Apostle St. Paul, as he was eminent in all Grace, had a large Portion of this, 2 Cor. 11. 29. And if this ought to be in reference to their outward condi∣tion, much more in spiritual things, rejoycing at the increases and flourishing of Grace in others. That base envy, that dwells in the hearts of rotten Hypocrites, that would have all ingross'd to themsel••es, argues that they move not further than the compass of self, that the pure love of God, and the sincere love of their Brethren flowing from it, is not in them; but when the heart can unfeigne••ly rejoyce in the Lords bounty to others, and the lustre of Grace in others;

far out-shining their own, truly 'tis an evidence, that what Grace such a one hath, is upright and good, and that the law of Love is engraven in their hearts. And where that is, there will be likewise on the other∣side, a compassionate tender sense of the infirmities and frailties of their Brethren. Whereas some accou••t it a sign of much advancement and spiritual proficiency to be able to sit upon the qualifications and actions of oth••rs, and to lavish out severe censures round a∣bout them, to sentence one weak and of poor abilities, and another proud and lofty, and a third covetous &c. And thus to go on in a Censor-like-magisterial strain; it were truly an evidence of more Grace, not to get upon the Bench to judge them, but sit down rather and mourn for them, when they are manifestly and rea••ly faulty, and for their ordinary infirmi••ies to con∣sider, and bear them. These are the characters we find in the Scriptures of stronger Christians Rom. 15. 1. Gal. 6. 1. This holy and humble sympa∣thy argues indeed, a strong Christian, and nothing tru∣ly (as one says) shews a spiritual Man so much, as the dealing with another Mans sin; far will he be from the ordinary way of insulting, and trampling upon the weak or using rigour and bitterness, even against some gross falls of a Christian, but will rather vent his compassi∣on in tears than his passion in fiery raylings, will bewail the frailty of Man, and or dangerous condi∣tion in this Life, amidst so many snares and tentati∣ons, and such strong and subtle enemies.

2dly. As this sympathy works to particular Christians in their several conditions, so by the same reason it acts, and acts more eminently towards the Church, and the publick Affairs, that concern its good. And this is it, that we find, hath breath'd forth from the

hearts of the Saints, in former times in so many pa∣thetical complaints and Prayers for Sion. Thus David in his saddest times, when he might seem most dispen∣sable to forget other things, and be wholly taken up with lamenting his own fall, Psal. 51. yet even there he leaves not out the Church, ver. 17. in thy good pleasure do good to Zion. And his heart broken all to pieces, yet the very pieces cry no less for the building of Ierusalems Wall••, than for the binding up and healing of it self, and in that Psal. that seem's to be the expression of his joy being exalted to the Throne, and sitting peaceably on it, yet he still thus prays for the peace of Ierusalem. And the Penman of that 137. Psalm makes it an exe∣crable oversight to forget Ierusalem ver. 5. or to re∣member it coldly, or secundarily; no less will serve him than to prefer it to his chief joy. Whatsoever else is top or head of his joy (as the word is) Ierusalems well∣fare shall be its Crown, shall be set above it. And the Prophet, whoever it was, that wrote that, poured out that Prayer from an afflicted Soul, comforts him∣self in this, that Zion shall be favoured, my bones are consum'd, &c. But it matters not, what becomes of me, let me languish and wither away, provided Sion flou∣rish, tho' I feel nothing but pains and troubles, yet thou wilt arise and shew mercy to Sion; I am content; that satisfies me.

But where is now this Spirit of high sympathy with the Church, sure if there were of it in us 'tis now a fit time to act it. If we be not altogether dead, sure we will be stirr'd with the voice of those late stroaks of Gods hand, and be driven to more humble and earnest pray∣er by it. Men will change their poor base grumblings about their privacy, Oh! what shall I do▪ &c. into strong cries for the Church of God, and the publick

deliverance of all these Kingdomes from the raging Sword: but vile selfishness undoes us, the most looking no further; if themselves and theirs might be secur'd would regard little what became of the rest, as one said, when I am dead, let the World be fir'd: but the Chri∣stian mind is of a larger Sphere, looks not only upon more than it self in present, but even to after Times and Ages, and can rejoyce in the good to come, when it self shall not be here to partake of it, is more dilated and liker unto God, and to our head Iesus Christ. The Lord, says the Prophet Esay, in all his peoples affliction, was afflicted himself; and Jesus Christ accounts the sufferings of his Body the Church his own. Saul, Saul, why persecutest thou me? the heel was trod upon on earth and the head cryeth from Heaven, as sensible of it, and this in all our evils, especially our spiritual Griefs, is a high point of comfort to us, that our Lord Jesus is not insensible of them: This emboldens us to complain our selves, and to put in our petitions for help to the Throne of Grace through his hand, knowing that when he presents he will speak his own sense of our condition, and move for us as it were for himself, as we have it sweetly express'd Heb. 4. 15. 16. Now as it is our comfort so it is our pattern.

Love as Brethren] Hence springs this feeling we speak o••, Love is the cause of union, and union the cause of sympathy, and of that unanimity before, they that have the same spirit uniting and animating them, cannot but have the same Mind, and the same feelings. And this Spirit is derived from that head Christ, in whom Christians live, and move, and have their being, their new and excellent being, and so in living in him they love him, and are one in him, they are Brethren, as here the word is, their fraternity holds in him; he is head

of it, the first born among many Brethren. Men are Bre¦thren in two natural respects, their Bodies of the same earth, and their Souls breathed from the same God; but this third fraternity that is founded in Christ, is far more excellent, and more firm than the other two; for being one in him they have there taken in the other two, for that in him is our whole Nature, he is the Man Christ Iesus, but to the advantage, and 'tis an infinite one, being one in him, we are united by the Divine Nature in him, who is God blessed for ever; and this is the highest certainly, and the strongest union that can be imagin'd. Now this is a great Mystery indeed, as the Apostle says, speaking of this same point, the union of Christ and his Church; whence their union and Communion one with another, that make up that Body, the Church, is deriv'd. In Christ every believer is born of God, is his Son, and so they are not only Brethren, one with another, that are so born: but Christ himself own's them as his Brethren, both he which sanctifies, and they who are sanctifi••d are all of one, for which cause he is not asham'd to call them Bre∣thren.

Sin broke all to pieces, Man from God, and one from another, Christ's work in the World was Vnion, to make up these breaches he came down, and begun the union which was his work in the wonderful union made in his Person that was to work it, made God and Man one, and as the Nature of Man was recon∣ciled, so by what he performed the Persons of Men are united to God, Faith makes them one with him, and he makes them one with the Father, and from these re∣sults this oneness amongst themselves, concentring and meeting in Jesus Christ, and in the Father through him, they are made one together. And that this was

his great work, we may read in his Prayer, where it is the burden and main strain, the great request, he so iterates, that they may be one, as we are one ver. 11. a high comparison, such as Man durst not name: but after him that so warrants us, and again ver. 21. that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, and so on.

So that certainly where this is, it is the ground work of another kind of Friendship and love, than the World is acquainted with, or is able to judge of, and hath more worth in one drachme of it, than all the quintessence of civil or natural assection can amount to. The friendship of the World, the best of them, are but tyed with chains of glass, but this fraternal love of Christians, is a Golden chain, both more precious, and more strong and lasting: the other are worthless and brittle.

The Christian ows and pays a General Charity, and good will to all; but peculiar and intimate friendship he cannot have, but with such as come within the com∣pass of this fraternal love. Which after a special man∣ner flows from God, and returns to him, and a∣bides in him, and shall remain unto eternity.

Where this love is, and abounds it will banish far away all those dissentions, and bitternesses, and those ••rivolous mistakings, that are so frequent amongst the most, it will teach wisely and gently to admonish one another, where it is needful: but further than that, it will pass by many offences, and failings, and cover a multitude of sins, and will very much sweeten Society and make it truly profitable, therefore the Psal∣mist calls it, both good and pleasant that Bret••ren dwell together in unity, it persumes all, as the precious ••ynt∣••••••••••••, &c.

But many that are called Christians are not indeed of this Brotherhood, and therefore no wonder they know not what this love means, but are either of rest∣less unquiet Spirits, biting and devouring one ano∣ther, as the Apostle speaks, or at the best, only civilly smooth and peaceable in their carriage, but rather scor∣ners than partakers of this spiritual love and fraternity, are strangers to Christ, not brought into acquaintance and union with him, and therefore void of the life of Grace, and the fruits of it, whereof this is a chief one. Oh! how few amongst multitudes that throng in as we do here together, are indeed partakers of the glorious liberty of the Sons of God, or ambitious of that high and happy estate.

As for you that know these things, and have a portion in them, that have your communion with the Fa∣ther, and his Son Jesus Christ, I beseech you adorn your holy profession, and testifie you selves the Di∣sciples and the Brethren of Jesus Christ by this mutual love, seek to understand better what it is, and to know it more practically. Consider that sourse of love, that love that the Father hath shewed us in this, that we should be called the Sons of God and so be Brethren, and thence draw more of this sweet stream of love. God is love, says the Apostle, therefore sure where there is most of God, there is most of this Divine Grace, this holy love. Look upon and study much that in∣finite love of God, and his Son Jesus Christ towards us, he gave his only begotten Son, the Son gave himself, he sweeten'd his bitter cup with his tran••••endent love, and this he hath recommended to us, that even as he loved us, so should we love one another: we know we cannot reach this highest pattern, that's not meant, but the more we look on it, the higher we shall reach in

this love, and shall learn some measure of such love on Earth as is in Heaven, and that which so begins here shall be perfected there.

Be pitiful, be courteous.] The Roots of Plants are hid under Ground so that themselves are not seen, but they appear in their Branches, and Flowers, and Fruits, which argue there is a Root and Life in them; thus the Graces of the Spirit planted in the Soul, though them∣selves invisible, yet discover their Being and Life in the Tract of a Christian's Life, their Words, and Actions, and the frame of their carriage; thus Faith shews that it lives, as the Apostle St. Iames teacheth at large, and thus Love, a Grace of so active a nature, that it is still working and yet never weary, your labour of love, says the Apostle; it labours, but delight makes the hardest labour sweet and easie, and so proper is action to it, that all action is null without it, 1 Cor. 13. yea it knits Faith and Action together, is the link that unites them, Faith worketh; but 'tis by it, as the Apostle teaches us, by Love, so then where this Root is, these Fruits will spring from it and discover it, Pity and Cour∣tesie.

They are of a larger extent in their full Sphere than the precedcing, for from a general love due to all, they act towards all, to men, or humanity, in the gene∣ral. And this not from a bare natural tenderness, which softer complexions may have, nor from a prudent mo∣ral consideration of their own possible falling under the like, or greater calamities: but out of obedience to God, who requires this mercifulness in all his Children, and cannot own them for his, unless in this they resemble him. And it is indeed an evidence of a truly Christian mind, to have much of this pity to the miseries of all, being rightly principled, and acting after a Pious and

Christian manner towards the Sick and Poor, of what condition soever, yea most pitying the spiritual misery of ungodly men, their hardness of heart, and unbelief, and earnestly wishing their conversion, not repining at the long-suffering of God, as if thou would'st have the Bridge out, because thou art over, as St. Augustine speaks, but longing rather to see that long-suffering and goodness of God lead them to repentance, being griev'd to see men ruining themselves, and diligently working their own destruction, going in any way of wickedness, (as Solomon speaks of one particularly) as an Ox to the Shambles or a Fool to the correction of the Stocks. Cer∣tainly the ungodly Man is an object of the highest pity.

But there is a special debt of this pity to those that we love as Brethren in our Lord Jesus, these are most closely linkt by a peculiar fraternal love. Their suffer∣ings and calamities will move the Bowels that have Christian affection within them. Nor is it an empty helpless pity; but carries with it the real communi∣cation of our help to our utmost power. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Not only Bowels that are moved themselves with pity, but that move their hand to succour for by this word the natural affection of Parents, and the tenderer of them, the Mother, are express'd, who do not idly behold and be••oan their Children being sick or distress'd, but provides all possible help, their bowels are not only stirr'd, but dilated and enlarged towards them.

And if our feeling bowels and helping hand are due to all, and particularly to the Godly, and we ought to pay this due in outward distresses, how much more in their Soul-afflictions, the rather, because these are most heavy in themselves, and least understood, and theref••re least regarded, yea sometimes more by natu∣ral

Friends, possibly by their bitter scoffes and taunts, or by their flighting, or at best by their misapplying of proper helps and remedies, which as unfit Medicines do rather exasperate the Disease: therefore they that do understand, and can be sensible of that kind of wound, ought so much the more to be tender and pitiful towards it, and to deal mercifully and gently with it. It may be very weak things sometimes trouble a weak Christian, but there is in the Spirit of the Godly a humble condescention learn'd from Christ, who broke not the bruised reed, nor quenched the smoaking flax.

The least difficulties and scruples in a tender consci∣ence should not be roughly encounter'd, they are as a knot in a silken thread, and require a gentle and wary hand to loose them.

Now this tenderness of bowels, and inclinement to pity all, especially Christians, and them especially in their peculiar pressures, is not a weakness as some kind of Spirits take it to be, this even naturally is a generous pity in greatest Spirits. Christian pity is not womanish, yea 'tis more than manly, 'tis divine, there is of it na∣tural, most in the best, and most ingenuous natures; but where 'tis spiritual, 'tis a prime lineament of the image of God, and the more absolute and disengag'd it is, in regard of those towards whom it acts, the more like unto God, looking upon misery as a sufficient in∣centive of pity and mercy, without the ingredient of any other consideration: 'Tis a pure vulgar piece of goodness to be helpful and bountiful to Friends, or to such as are within appearance of requital, 'tis a trading kind of Commerce that: but pity and bounty that needs no inducements, but the meeting of a fit Object to work on, where it can expect nothing, save only the priviledge of doing good, (which in it self is so sweet)

is God-like indeed, who is rich in bounty without any necessity, yea or possibility of return from us; for we have neither any thing to confer upon him, nor hath he need of receiving any thing, who is the spring of Goodness and of Being.

And that we may the better understand him in this, he is pleas'd to express this merciful nature in our no∣tion and language, by bowels of mercy and pity, and the stirring and sounding of them, and Ps. 103. The pity of a Father, and Is. 49. of a Mother, nothing tender and significant enough to express his compassions. Hence our Redemptions, Is 63. 9. hence all our hopes of Hap∣piness. The gracious Lord saw his poor Creatures undone by sin, and no power in Heaven nor in Earth able to rescue but his own alone; therefore his pity was moved, and his hand answers his heart, his own arm brought Salvation, he sent the Deliverer out of Sion, to turn away iniquity from Iacob. And in all exigences of his Children, he is overcome with their Complaints, cannot hold out against their moanings, he may as Ioseph, seem strange for a while, but cannot act that strangeness long, his heart moves and sounds to theirs, gives the Eccho to their Griess and Groans, as they say of two strings that are perfect Unisons, touch the one the other also sounds, Ier. 31. 19. Oh the unspeakable priviledge to have him for our Father, who is the Fa∣ther of Mercies and Compassions, and those not bar∣ren fruitless pityings, for he is withal the God of all consolations, do not think that he can shut out a bleed∣ing Soul that comes to him, and refuse to take, and to bind up, and heal a broken heart that offers it self to him, puts it self into his hand, and intreats his help, doth he require pity of us, and doth he give it to us, and is it not infinitely more in himself? all that is in

Angels and Men is but an insensible drop to that Ocean.

Let us then consider both that we are oblig'd to pity especially to our Christian Brethren, and to use all means for their help within our reach, to have bow∣els stirr'd with the reports of such bloodsheds and cru∣elties as come to our ears, and to bestir our selves accor∣ding to our Places and Power for them, but sure all are to move this one way, for their help, to run to the Throne of Grace: if your bowels sound for your Brethren, let them sound that way for them, to re∣present their estate to him that hath highest, both pity and power; for he expects to be rememoranced by us, he put that office upon his People to be his Recor∣ders for Zion, and they are Traytors to it, that neg∣lect the discharge of that place.

Courteous.] The former relates to the Afflictions of others, this to our whole carriage with them in any condition, and yet there is a particular regard of it in communicating good, supplying their wants or com∣••orting them that are distress'd, that it be not done, or rather, I may say, undone in doing with such superci∣lious roughness, venting either in looks or words, or any way, that sowrs it, and destroys the very being of a Benefit, and turns it rather into an injury; and ge∣nerally the whole Conversation of Men is made unplea∣sant by cynical harshness and disdain.

This the Apostle recommends, is contrary to that Evil, not only in the Superfice and outward Behaviour. No, Religion doth not prescribe nor is satisfied with such courtesie as goes no deeper than words and gestures, which sometimes is most contrary to that singl••ness Religion owns, these are the upper Garments of Ma∣lice siluting him aloud in the Morning, whom they

are undermining all the day, and sometimes tho' more innocent, yet it may be troublesome, meerly by the vain affectation and excess of it; and even this becomes not a wise Man, much less a Christian: an over study or acting of that, is a token of emptiness, and is below a solid mind, though they know such things and could outdo the studiers of it yet they (as it indeeds deserves) do despise it. Nor is it that graver and wiser way of exter∣nal plausible Deportment that answers fully this Word, 'tis the outer half indeed; but the thing is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a radical sweetness in the Temper of the Mind, that spreads it self into a Man's Words and Actions, and this n••t meerly natural, a gentle kind disposition which is indeed a natural advantage that some have, but this is spi∣ritual, from a new Nature descended from Heaven, and so in its Original and Nature far excels the other, supplies it where it is not in Nature and doth not only increase it where it is, but elevates it above it self, renews it, and sets a 〈◊〉〈◊〉 excellent stamp upon it. Religion is in this mistaken sometimes, in that men think it im∣prints an unkindly roughness and austerity upon the mind and carriage; indeed it bars and banishes all vanity, and lightness, and all compliance and easie par∣taking with sin. Religion strains and quite breaks that point of false and injurious courtesie, to suffer thy Brother's Soul to run hazard of perishing, and to share of his guiltiness by not admonishing him after that seasonable, and prudent, and gentle manner (for that indeed would be studied) that becomes thee as a Chri∣stian, and that particular re••••••ctive manner that be∣comes thy Station. These things rightly qualifying it, it doth no wrong to good manners and the courtesie here enjoyn'd, but is truly a part of it, by due admonish∣ments and reproofs to seek to recla•••• a Sinner, 'twere

worst unkindness not to do't, thou shalt not hate thy Brother, &c.

But that which is true lovingness of heart and car∣riage, Religion doth not only no way prejudice, but you see requires it in the Rule, and where it is wrought in the Heart, works and causes it there; fetches out that crookedness and harshness that is otherwise invin∣cible in some humours, Isa. 11. Makes the Wolf dwell with the Lamb. This Christians should study, and belie the prejudices of the World, that they take up against the Power of Godlinefs, to be inwardly so Minded and of such outward Behaviour, as becomes that Spirit of Grace that dwells in them, to endeavour to gain those that are without by their kind obliging Conversation.

In some copies, 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] humble, and indeed as this is excellent in it self, and a chief character of a Chri∣stian, it agrees well with all these mention'd, and carries along with it this inward and real, not acted courteousness, Not to insist on it now, it gains at all hands with God and with Men, receives much Grace from God, and kills en∣vy, and commands respect and good will from Men.

Those showers of grace that slide off from the lofty Mountains rest on the Valleys and make them fruitful. He giveth grace, loves to bestow it wherethere is most room to receive it, and most return of ingenuous and entire praises upon the receipt: and such is the humble Heart, and truly as much humility gains much grace, so it grows by it.

1. 'Tis one of the Worlds reproaches against those that go beyond their size in Religion, that they are proud and self conceited: Christians, beware there be nothing in you justifying this, sure they that have most true grace are least guilty of it, common knowledge and gifts may puff up, but grace does not.

He whom the Lord loads most with his richest gifts, stoops lowest as pressed down with the weight of them; the Free Love of God humbles the Heart most, to which it is most manifested.

And towards Men it graces all Grace and all gifts, and glorifies God, and teaches others so to do. It is the preserver of Graces; sometimes seems to wrong them by hiding them: but indeed it is their safety. Hezekiah by a vain shewing of his jewels and treasures forfeited them all.

Notes

• Stipato ag∣mine Deum ob••••dentes. Tertull.
• Fama est junctas for∣tiu•• ire pre∣ces.
• Matth. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Nil tam spi∣ritualem vi∣rum indicat, quam pecca∣ti alieni tra∣ctatio.
• ••sal. 122.
• Heb. 2. 11.
• Ioh. 17.
• Is. 54. 7, 8. Hos. 11. 8.
• Emolli•• mo∣res nec sinit esse feros.
• Ille est qui superbire ne∣scit, cui De∣us ostendit misericordi∣am suam.
• Conserva∣triae v••t••∣tum Pr••dend•• perdidit.