evidently repugnant to God's law) it is a great mistake to think the civil law doth anywise derogate from the ecclesiastical; that doth not swallow this up, but succoureth and corroborateth it; their concurrence vieldeth an accession of weight and strength to each; they do not by conspiring to prescribe the same thing either of them cease to be governors, as to right; but in efficacy the authority of both should thence be augmented, seeing the obligation to obedience is multiplied upon their subjects; and to disobey them is now two crimes, which otherwise should be but one. SERMON LVIII. OF OBEDIENCE TO OUR SPIRITUAL GUIDES AND GOVERNORS. HEB. xiii. 17.— Obey them that have the rule over you. SUCH is the nature of this duty, and such are the reasons enforcing the practice thereof: I shall only further remove two impediments of that practice, and so leave this point. 1. One hinderance of obedience is this, that spiritual power is not despotical or compulsory, but parental or pastoral; that it hath no external force to abet it, or to avenge disobedience to its laws: they must not κατεξουσιάζειν, οι κατακυριεύειν (be impe rious, or domineer), they are not allowed to exercise violence, or to inflict bodily correction, but must rule in meek and gentle ways, directly influential upon the mind and conscience (ways of rational persuasion, exhortation, admonition, reproof,) in meekness instructing those that oppose themselves; —convincing, rebuking, exhorting, with all longsuffering and doctrine; their word is their only weapon, their force of argument all the constraint they apply: hence men commonly do not stand in awe of them, nor are so sensible of their obligation to obey them: they cannot understand why they should be frighted by words, or controlled by an unarmed authority. But this in truth (things being duly considered) is so far from diminishing our obligation, or arguing the authority of our governors to be weak and precarious, that it rendereth our obligation much greater, and their authority more dreadful; for the sweeter and gentler their way of governing is, the more disingenuous and unworthy * Μάλιστα γὰς ἁπάντων Χριστιανοῖς οὐκ ἐφεῖται πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτανόντων πταίσματα, &c.Chrys, de Sacerd. 2. Ενταῦθε οὐ βιαζόμενον, ἀλλὰ πείθοντα δεῖ ποιεῖν ἀμείνω TOY MAJBUTOV. Ibid. Matt. xx. 27; Luke xxii. 26; 1 Pet. v. 8, a thing it is to disobey it; not to be persuaded by reason, not to be allured by kind ness, not to admit friendly advice, not to comply with the calmest methods of furthering our own good, is a brutish thing; he that only can be scared and scourged to duty, scarce deserveth the name of a man: it therefore doth the more oblige us, that in this way we are moved to action by love rather than fear. Yet if we would fear wisely and justly (not like children, being frighted with formidable shapes and ap pearances, but like men, apprehending the real consequences of things), we should the more fear these spiritual powers, because they are insensible: for that God hath commanded us to obey them, without assigning visible forces to constrain or chastise, is a manifest argument that he hath reserved the vindication of their authority to his own hand, which therefore will be infallibly certain, and terribly severe; so the nature of the case requireth, and so God hath declared it shall be: the sentence that is upon earth pronounced by his ministers upon contumacious offenders, he hath declared himself ready to ratify in heaven, and therefore most assuredly will execute it. As under the old law God appointed to the transgression of some laws, upon which he laid special stress, the punishment of being cut off from his people; the execution of which punishment he reserved to himself, to be accomplished in his own way and time; so doth he now in like manner take upon him to maintain the cause of his ministers, and to execute the judg. ments decreed by them; and, if so, we may consider that it is a dreadful thing to fall into the hands of the living God. Ecclesiastical authority, therefore, is not a shadow, void of substance or force, but hath the greatest power in the world to support and assert it; it hath arms to maintain it most effectual and forcible (those of which St. Paul saith, The weapons of our warfare are not carnal, but mighty through God—;“) it inflicteth chastisements far more dreadful than any secular power can inflict; for these only touch the body, those pierce the soul; these concern only our temporal state, those reach eternity itself; these at most yield a transitory smart, or kill the body, those produce endless torment, and (utterly as to all comfort in being) destroy the soul. The punishment for extreme contumacy is called delivery to Satan; and is not this far worse than to be put into the hands of any gaoler or hangman?* What are any † Spirituali gladio superbi et contumaces necantur, dum de ecclesia ejiciuntur.-Cypr. Ep. 61. Matt. xviii. 18. 2 Cor. x. . Heb. x. 31. 1 cords of hemp or fetters of iron in comparison to those bands, of which it is said, Whatever ye bind on earth shall be bound in heaven; which engage the soul in a guilt never to be loosed, except by sore contrition and serious repentance? what are any scourges to St. Paul's rod, lashing the heart and conscience with stinging remorse? what any axes or falchions to that sword of the Spirit, which cutteth off a member from the body of Christ? what are any fagots and torches to that unquenchable fire and brim stone of the infernal lake? what, in fine, doth any condemnation here signify to that horrible curse, which devoteth an incorrigible soul to the bottomless pit? It is therefore indeed a great advantage to this power that it is spiritual. cable; and are they not fitter to live in the Platonic idea of a commonwealth than in any real society, who press for such an one? To be facile and complaisant in other cases, bearing with things which do not please us, is esteemed commendable, a courteous and humane practice: why should it not be much more reasonable to condescend to our su periors, and comport with their practice? is it not very discourteous to deny them the respect which we allow to others, or to refuse that advantage to public transactions which we think fit to grant unto private conversation? To what purpose did God institute a government, if the resolutions thereof must be suspended till every man is satisfied with them; or if its state must be altered so often as any man can pick in it matter of offence or dislike; or if the proceedings thereof must be shaped according to the numberless varieties of different and repugnant fancies?† 2. Another grand obstruction to the practice of this duty is, pretence to scruple about the lawfulness, or dissatisfaction in the expedience of that which our governors prescribe; that we are able to advance objections against their decrees; that we can Are, I pray, the objections against obeespy inconveniences ensuing upon their or-dience so clear and cogent as are the com! ders; that we imagine the constitution may mands which enjoin, and the reasons which be reformed, so as to become more pure, enforce it? are the inconveniencies adhemore convenient and comely, more service ring to it apparently so grievous, as are the able to edification; that we cannot fancy mischiefs which spring from disobedience? that to be best which they enjoin: for re- do they in a just balance counterpoise the moving this obstruction, let me only pro- disparagement of authority, the violation pound some questions. of order, the disturbance of peace, the obstruction of edification, which disobedience produceth? Were not any government appointed in vain, if such pretences might exempt or excuse from conformity to its orders?* can such ever be wanting? Is there any thing devisable, which may not be impugned by some plausible reason, which may not disgust a squeamish humour? Is there any matter so clearly innocent, the lawfulness whereof a weak mind will not question; any thing so firm and solid, in which a small acuteness of wit cannot pick a hole; any thing so indisputably certain, that whoever affecteth to cavil may not easily devise some objections against it? Is there any thing here that hath no inconveniences attending it? are not in all human things conveniences and inconveniences so mixed and complicated, that it is impossible to disentangle and sever them? can there be any constitution under heaven so absolutely pure and perfect, that no blemish or defect shall appear therein? can any providence of man foresee, any care prevent, any industry remedy, all inconveniences possible? Is a reformation satisfactory to all fancies anywise practi • Φιλοίνοις οἶνος οὐ λείπει, οὐδὲ φιλονείκῳ μάχη.-Socr. Hist. vii. 31. Cypr. Ep. 50, 52, (p. 97.) Do the scruples (or reasons, if we will call them so) which we propound, amount to such a strength and evidence, as to outweigh the judgment of those whom God hath authorized by his commission, whom he doth enable by his grace, to instruct and guide us? May not those, whose office it is to judge of such things, whose business it is to study for skill in order to that purpose, who have most experience in those affairs specially belonging to them, be reasonably deemed most able to judge both for themselves and us what is lawful and what expedient? have they not eyes to see what we do, and hearts to judge concerning the force of our pretences, as well as we? Is it not a design of their office to resolve our doubts and void our scruples in such cases, that we may act securely and quietly, being directed by better judgments than † Οὐ γὰρ μόνον τὴν ἀρίστην (πολιτείαν) δεν θεωρεῖν, ἀλλὰ air duvar-Arist. Pol. iv. 1.—Si ubi jubeantur quærere singulis liceat ; pereunte obsequio etiam im perium intercidit. Tac. i. p. 450, Otho, - Dixisti sane scruplum tibi esse tollendum de animo, in quem incidisti; Incidisti sed tua credulitate irreligiosa, &c. -—- Cypr. Ep. 69. (ad Florent.) vide optime et apposite de hac re disserentem, our own? Are they not strictly obliged in conscience, are they not deeply engaged by interest, to govern us in the best manner? Is it therefore wisdom, is it modesty, is it justice for us to advance our private conceits against their most deliberate public resolutions? may we not in so doing mistake? may we not be blind or weak (not to say fond, or proud, or perverse?) and shall those defects or defaults of ours evacuate so many commands of God, and render his so noble, so needful an ordinance quite insignificant? Do we especially seem to be in earnest, or appear otherwise than illusively to palliate our naughty affections and sinister respects, when we ground the justification of our nonconformity upon dark subtilties and intricate quirks; which it is hard to conceive that we understand ourselves, and whereof very perspicacious men cannot apprehend the force? Do we think we shall be innocent men, because we are smart sophisters? or that God will excuse us from our duty, because we can perplex men with our discourses? or that we are bound to do nothing, because we are able to say somewhat against all things? Would we not do well to consider what huge danger they incur, and how massy a load of guilt they must undergo, upon whom shall be charged all those sad disorders and horrid mischiefs which are naturally consequent on disobedience? What if confusion of things, if corruption of manners, if oppression of truth, if dissolution of the church, do thence ensue; what a case, then, shall we be in, who confer so much thereto? Would not such considerations be apt to beget scruples far more disquieting an honest and truly conscientious mind, than any such either profound subtilties or superficial plausibilities can do, which dissenters are wont to allege? For needeth he not to have extreme reason (reason extremely strong and evident) who dareth to refuse that obedience which God so plainly commandeth; by which his own authority is maintained; on which the safety, prosperity, and peace of the church dependeth; in which the support of religion, and the welfare of numberless souls is deeply con cerned? Did, let me further ask, the apostles, when they settled orders in the church, when they imposed what they conceived needful for edification and decency, when they inflicted spiritual chastisements upon disorderly walkers, regard such pretences? or had those self-conceited and self-willed ❤ Qui fidei et veritat! præsumus.- Cypr. Ep. 72. people (who obeyed not their words, but re sisted and rejected them) no such preten ces? had they nothing, think we, to say for themselves, nothing to object against the apostolic orders and proceedings? They had surely; they failed not to find faults in the establishment, and to pretend a kind of tender conscience for their disobedience; yet this hindered not, but that the apostles condemned their misbehaviour and inflicted severe censures upon them? Did not also the primitive bishops (and all spiritual governors down from the be ginning every where almost to these days of contention and disorder (proceed in the same course; not fearing to enact such laws concerning indifferent matters and circumstances of religion, as seemed to them conducible to the good of the church? Did not all good people readily comply with their orders, how painful soever, or disagreeable to flesh and blood, without contest or scruple? yet had not they as much wit, and no less conscience than ourselves? They who had wisdom enough to descry the truth of our religion through all the clouds of obloquy and disgrace, which it lay under; who had zeal and constancy to bear the hardest brunts of persecution against it; were they such fools as to see no fault, so stupid as to resent nothing, or so loose as to comply with any thing? No, surely; they were in truth so wise as to know their duty, and so honest as to observe it. If these considerations will not satisfy, I have done; and proceed to the next point of our duty, to which the precept in our text may extend, concerning the doctrine of our guides; in which respect it may be conceived to imply the following particulars to be performed by us, as instances, or parts, or degrees thereof. 1. We should readily and gladly address ourselves to hear them; not out of profane and wilful contempt or slothful negligence declining to attend upon their instructions: there were of old those, of whom the prophets complain, who would not so much as hearken to the words of those whom God sent unto them; but stopped their ears, withdrew the shoulder, and hardened the neck, and would not hear: there were those in the evangelical times, who did a Ay, thrust away the word of God, judging themselves unworthy of eternal life; who would not admit or hear the word of life, and overtures of grace propounded by the 2 Tim. iv. 15; 1 Tim. i. 20; 2 Thess, iii. 14, 6. a Neh. 1x. 29; Prov. i. 24; Isa. lxv. 12; lxvi 4; Jer. wil 13; vi. 10. apostles: there were Gadarenes, who be- | seeched our Lord himself to depart from their coasts: there have always been deaf adders, who stop their ears to the voice of the charmer, charm he never so wisely; no wonder then if now there be those who will not so much as allow a hearing to the messengers of God, and the guides of their soul: some out of a factious prejudice against their office, or their persons, or their way, do shun them, giving themselves over to the conduct of seducers; some out of a profane neglect of all religion, out of being wholly possessed with worldly cares and desires, out of stupidity and sloth (indisposing them to mind any thing that is serious), will not afford them any regard: all these are extremely blameable, offensive to God, and injurious to themselves. It is a heinous affront to God (implying an hostile disposition toward him, an unwillingness to have any correspondence with him) to refuse so much as audience to his ambassadors; it is an interpretative repulsing him: so of old he expressed it; I (saith he) spake unto you, rising early and speaking, but ye heard not; I called you, but ye answered not: so under the gospel; He (saith our Lord) that heareth you heareth me; and he that despiseth (or regardeth not) you despiseth me; mand, We are ambassadors of Christ, as though God did beseech you by us: we pray you in Christ's stead, be reconciled to God." It is a starving our souls, depriving them of that food which God hath provided for them; it is keeping ourselves at distance from any means or possibility of being well informed and quickened to the practice of our duty, of being reclaimed from our errors and sins; it is the way to become hardened in impiety, or sinking into a reprobate sense. This is the first step to obedience; for how can we believe, except we hear? this is that which St. James urgeth, Let every man be quick to hear: and which St. Peter thus enjoineth, Like newborn babes, desire the sincere milk of the word, that we may grow thereby we should especially be quick and ready to hear those whom God hath authorized and appointed to speak; we should desire to suck the milk of the word from those who are our spiritual parents and nurses. 2. We should hear them with serious earnest attention and consideration; so that we may well understand, may be able to weigh, may retain in memory, and may become duly affected with their discourses; we must not hear them drowsily and slightly, as if we were nothing concerned, or were hearing an impertinent tale; their word should not pass through the ears, and slip away without effect; but sink into the understanding, into the memory, into the heart; like the good seed falling into a depth of earth," able to afford it root and nourishment; therefore we must attend diligently thereto: cipioooTipw; oùy dei æpoix, we should therefore give more abun. dant heed (as the apostle saith) to the things we hear, lest at any time we should let them slip. This duty the nature and importance of their word requireth: it is the word not of men, but, in truth, the word of the great God, (his word as proceeding from him, as declaring his mind and will, as tendering his overtures of grace and mercy) which as such challengeth great regard and awe; it informeth us of our chief duties, it furthereth our main interests, it guideth us into, it urgeth us forward in the way to eternal happiness; it is the word that is able to save our souls, to render us wise unto salvation; it therefore claimeth and deserveth from us most earnest attention; it is a great indignity and folly not to yield it. 3. We should to their instructions bring good dispositions of mind, such as may render them most effectual and fruitful to us; such as are right intention, candour, docility, meekness. We should not be induced to hear them out of curiosity (as having itching ears), being desirous to hear some new things, some fine notions, some taking discourse; somewhat to fancy or talk pleasantly about (as the Athenians heard St. Paul ;") not out of censoriousness, or inclination to criticise and find fault, (as the Pharisees heard our Saviour, laying wait for him, and seeking to catch something out of his mouth, that they might accuse him ;) not out of design to gratify our passions in hearing them, to reprove other persons, or for any such corrupt and sinister intention; but altogether out of pure design that we may be improved in knowledge, and excited to the practice of our duty. We should not come to hear them with minds imbued with ill prejudices and partial affections, which may obstruct the virtue and efficacy of their discourse, or may hinder us from judging fairly and truly about what they say; but with such freedom and ingenuity as may dispose us rea dily to yield unto and acquiesce in any profitable truth declared by them; like the generous Bereans, who received the word μità Tuoni Toobuμías, with all alacrity and readiness of mind, searching the scriptures daily, whether these things were so;"; TyiTa Besøn, like infants newly born, that come to the dug without any other inclination than to suck what is needful for their sustenance. and doctrine; they must warn every man and teach every man in all wisdom, that they may present every man perfect in Christ Jesus; as they are obliged in such mangner to do these things, so there must be correspondent duties lying upon us, to receive their doctrine readily, carefully, pa tiently, sincerely, and fairly: as they must be faithful dispensers of God's heavenly truth and holy mysteries, so we must be obsequious entertainers of them: impo slug-sing such commands on them doth imply reciprocal obligations in their hearers and scholars; otherwise their office would be vain, and their endeavours fruitless: God no less would be frustrated in his design, than we should be deprived of the advantages of their institution, We should be docile and tractable, willing and apt to learn, shaking off all those indispositions of soul (all dulness and gishness, all peevishness and perverseness, all pride and self-conceitedness, all corrupt affection and indulgence to our conceits, our humours, our passions, our lusts and inordinate desires) which may obstruct our understanding of the word, our yielding assent to it, our receiving impression from it: there were those, concerning whom the apostle said, that he could not proceed in his discourse, because they were vago Tais axoais, dull of hearing,' (or sluggish in hearing), who were indisposed to hear, and uncapable to understand, because they would not be at the pains to rouse up their fancies, and fix their minds upon a serious consideration of things; there were those who had a spirit of slumber, eyes not to see, and ears not to hear; who did hear with the ear, but not understand; seeing did see, but not perceive; for their heart had waxed gross, their ears were dull of hearing, and their eyes were closed; such indocile persons there always have been, who, being stupified and perverted by corrupt affections, became uncapable of bettering from good instruction; all such we should strive to free ourselves from, that we may perform this duty to our guides, and in meekness receive the engrafted word. These practices (of hearing, of attending, of coming well disposed to instruction) are at least steps and degrees necessarily prerequisite to the obedience prescribed; and further to press them all together upon us, we may consider, that it is strictly incumbent on them (under danger of heavy punishment and wo) willingly, earnestly, with all diligence and patience, to labour in teaching and admonishing us; they must give attendance and take heed unto their doctrine, that it may be sound and profitable; they must preach the word, and be instant upon it in season, ont of season (that is, not only taking, but seeking and snatching all occasions to do it), reproving, rebuking, exhorting with all long-suffering Acts xvii. 11. * 1 Pet. ii. 2. (1 Cor. iii. 2.) Isa. xxix. 10; vi. 94 Acts xxviii. 26; John xii. 40. ▾ Heb. v. 11; Rom. xi. 8; Isa. James i. 21. But further, it is a more immediate ingredient of this duty, that, 4. We should effectually be enlightened by their doctrine, be convinced by their arguments persuading truth and duty, be moved by their admonitions and exhorta tions to good practice; we should open our eyes to the light which they shed forth upon us, we should surrender our judgment to the proofs which they allege, we should yield our hearts and affections pliable to their mollifying and warming discourses; it is their part to subdue our minds to the obedience of faith, and to subject our wills to the observance of God's commandments (casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;*) it must therefore answerably be our duty not to resist, not to hold out, not to persist obstinate in our errors or prejudices; to submit our minds to the power of truth, being willingly and gladly conquered by it; it must be our duty to subjugate our wills, to bend our inclinations, to form our affections to a free compliance of heart with the duties urged upon us; we should not be like those disciples, of whom our Lord complaineth thus; O fools, and slow of heart to believe all that the prophets have spoken; nor like the Jews, with whom St Stephen thus expostulates; Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost. They should speak with power and efficacy; we there fore should not by our indispositions (by obstinacy of conceit or hardness of heart) obstruct their endeavours: they should be co-workers of your joy (that is, working in 1 Cor. ix. 16; 2 Cor. v. 14; 1 Pet. v. 2; Rom. xii 3; 1 Tim. v. 17; iv. 13, 16; 2 Tim. iv. 2. i. 28. d1 Cor. iv. 2. 2 Cor. x. 5. Acts vii 51; 1 Cor. iv. 20; ii. 4. 1 Cor. iii, 5. Col Luke xxiv. A 2 Cor. i. 24: |