NICODEMUS:
OR, A
TREATISE
ON
THE FEAR OF MAN.
WRITTEN IN GERMAN
BY AUGUST HERMAN FRANCK.
ABRIDGED BY
JOHN WESLEY, M.A.
Late Fellow of Lincoln
College, Oxford.
PREFACE.
To all Ministers and Teachers in Churches and Schools, Grace,
Mercy, and Peace,
from GOD the Father, and our LORD JESUS CHRIST, in the Fellowship
of the HOLY GHOST.
DEARLY BELOVED BRETHREN,
GIVE me leave, who am the least of
all the servants of JESUS CHRIST, for the love wherewith GOD has loved us
in his SON, to dedicate to you the following treatise. For, though I be the
meanest member in the spiritual body Of CHRIST, (if so much may be allowed
me,) yet am I thereby made partaker of the life, SPIRIT, and power residing
in Him, as our Blessed Head. If there be any thing herein conformable to the
mind of our great Shepherd, and proceeding from the energy of his SPIRIT,
why should it not be readily received? And if, after a true spiritual trial
thereof, you find any thing faulty or imperfect, commend it to the mercy
of our great Shepherd, to correct in me by the gracious influence of his SPIRIT.
I do not offer this as a piece of great
learning. Indeed, the plain truth of my GOD, set forth in its natural lustre,
and the least communication of his power affecting the heart, is infinitely
more valuable to me, than all the learning of this world. And my only boasting
in the LORD is this, that I have betaken myself to that school wherein the
highest wisdom is, " To know JESUS CHRIST, and Him crucified." And
though I, who have, scarce learned the first elements thereof, have the boldness
to repeat this my lesson in the hearing of all, yet ought it not to be deemed
an effect of pride; but the love of my neighbor constraineth me.
My soul has been many times grieved
at the apparent corruption, as of men in general, so of our order in particular;
and more especially when, I saw that the fear of man is become the epidemical
distemper of our teachers. When I reflect on the one hand, with what spirit,
with what joy, with what undaunted courage and boldness the ancient servants
of GOD set aside all regard of man, and delivered as the ambassadors of the
LORD, their message fully and plainly, though-it exposed them to the evident
hazard of their lives; and on the other, how gently and softly we go about
it now, and how little we manifest the truth to the conscience of every man:
When I moreover considered, how much they suffered with CHRIST their LORD,
for the sake of their testimony; and how the most of us take care to preach
so smoothly, as not to incur the least shadow of their sufferings: The difference
between us and them appeared so exceedingly great, that I could not but be
astonished at it.
Brethren, I speak with plainness and
simplicity. When our LORD and Master was in this world, He was so far -from
desiring the riches, honors or pleasures of it, that He was indeed the poorest
and most despised among men Entirely spending all the days of his humiliation,
in procuring our salvation. And it is He that tells us, " Whosoever
does not bear his cross, and come after me, cannot be my disciple." We
therefore ought to be so many shining lights by our hearty denial of all the
riches, honors, and pleasures of this world; and by employing our lives entirely
in the assistance of our neighbors. But if, on the contrary, we seek worldly
thins, then we depart from our glorious pattern; neither is there any thing
that does more effectually deprive us of the blessing of GOD upon our calling.
For, sure it is, the more we, are concerned for honor, profit, or ease, the
less shall we be concerned to promote the good of our neighbor.’ And as long
as our
minds are not wholly conformable to the mind o£
our great Shepherd, it is impossible He should be well pleased with us; for
He trieth the hearts and reins. On the contrary, did we desire nothing in
the world, we should not fear it.
Did we duly consider, that there is
a day before us when we must give an account to the great Bishop of our souls,
whether, according to his example, we had nothing else in our eye but the
salvation of mankind, should we not apply ourselves to our duty with another
kind of fervor than we have hitherto done? Should we not more effectually
clear ourselves from all suspicion of either fearing or desiring any thing
in this world? Should we not be more earnest to admonish everyone in particular?
Should we not wrestle more in our prayers for them? Should we not, as soon
as any good desire appeared in any, more readily lend him our helping hand,
that the spark of grace might be blown up into a flame? Should not our outward
conversation be more holy, and consequently more edifying? Verily, my brethren,
I fear we have reason to be ashamed, when we read what one says,’ A Christian
ought to be so enkindled and all-flaming with Divine love, and both inwardly
and outwardly so conformable to GOD, that whenever any one came to him, he
might hear nothing from him but GOD, and his heart and mind ought to be so
fixed on Him by burning love, and so ready in all things faithfully to obey
his will, that such as visited him, though with cold and lukewarm hearts,
might be heated, and set on fire by him. As we see cold and dead coals are
kindled, when they are put to glowing ones.'
I have opened my mouth, my brethren,
and addressed you with the simplicity of a child, and am very willing to appear
mean in your eyes; only despise not the truth, which is not mine, but my LORD'S
and Savior's. I am not ashamed to acknowledge that I count not myself to have
apprehended, or to be already perfect. But this I say, (my conscience bearing
me witness in the HOLY GHOST, which also the righteous Judge will testify
for me at the great day,) that since 1: have found grace in the eyes of my
LORD, to perceive my own misery, and the narrow way to escape from it, all
my thoughts and endeavors have been bent in the faithfulness of my heart,
to continue therein, to pursue it more eagerly day by day, and, as far as
possible, to direct men to it. I neither despise nor envy any one of you
that are of the same function with me. Nay, I know many among you to whom
I think myself unworthy to do the meanest service. But I know many likewise,
whose conversation is not at all conformable to the pattern CHRIST has set
us. And for these I heartily pray, that GOD would show them the things that
belong to their eternal peace. Neither is my heart in the least incensed
against them that most unjustly slander and reproach me. But I compassionate
them, since we must all one day appear before the same Judge: For my part,
I cannot call black white, nor take him for a follower of CHRIST, and a pattern
of his flock, in whom I find nothing of the mind that was in CHRIST.
If any thing has been vouchsafed to
me, it is this, (wherein I heartily rejoice,) that I have been made, though
in a very low degree, partaker of the sufferings of CHRIST. And it is the
greatest comfort to me, that the men of this world speak all manner of evil
of me falsely, loading me with censures and accusations, the groundlessness
whereof the LORD will discover at that day.
Let us all, my brethren, think of this
great day, and so even our accounts against it, that we may then appear with
joy and confidence: Let us castaway all care, but this only. Let us drop all
unprofitable contest, and with united hands carry on the work of the LORD,
being heartily glad to see his glory advanced, be it by ourselves or others.
And I beseech GOD from the bottom of my heart, to influence you all with
a rich measure of his HOLY SPIRIT, to sanctify you to Himself, and to pour
his transcendent blessing upon all your planting and watering! The SPIRIT
of love and of truth keep all your hearts, and lead them into the fellowship
of JESUS CHRIST, who alone is able to give that true peace, which the world
cannot give.
AUGUST HERM. FRANCK.
Oct. 26, 1731.
CHAPTER 1
Of the Nature and, Causes of the Fear of Man.
1. THE, fear of man, in things pertaining
to GOD, is a most heinous vice, and a kind of idolatry, whereby we think,
speak, or do some evil, or decline thinking, speaking, or doing some good
out of some sort of consideration of men, or apprehension of their displeasure.
Now, the more there is of this fear still cleaving to believers, the more
dangerous is the condition of their souls.
The causes hereof are either internal
or external. The internal are chiefly these
(1.) Unbelief, which is the root of
all vices.
(2.) The love of the world, and the
things of the world, and the want of self-denial; which makes us fear men
would prejudice us in our reputation, estate, or ease, if we simply followed
the word of God.
(3.) False humility, which is swayed
more by the authority of men, than by the word of GOD, and prompts us to
refer all things to the judgment of others, as understanding them better than
ourselves.
(4.) An eager desire of visible success
in all our undertakings; whereas we ought to rest satisfied with an inward
victory, that is, with having kept a good conscience toward GOD.
(5.) Want of experience in the ways
of GOD, which makes us hesitate in difficult cases, and indisposes the soul
to rely upon GOD, fearing lest he should let us fail or miscarry in them,
or that it would be presumption and tempting of GOD, to cast ourselves wholly
upon him. This proceeds from our not having sufficiently learned how dear
they are to God that entirely trust in him, and what powerful assistance
he affords to accomplish his own work in them.
(6.) Neglect of prayer; which not only
prevents our obtaining a full conquest over the fear of man, but likewise
drives us down farther into the stream of hypocrisy. The external causes are
chiefly these
(1.) The tyranny of men in power, who,
under pretence of preserving the public peace; fetter the consciences both
of teachers and hearers.
(2) The forwardness of our Universities
in dubbing of heretics: For they no sooner perceive any breakings forth of
true Christianity, but they are sure, out of their great zeal, to cast a slur
upon it, by giving it an ill name.
(3.) The examples and specious reasonings
of those who are bound down by the fear of man.
(4.) Wife and children, that by their
importunate way of arguing, and unbelieving tattle and clamor, weary out and
overcome many,
(5.) The esteem we have already gained
in the world. Those especially who are in any eminent post, find' it hard
to give up their darling reputation, and suffer reproach with the people of
God.
(6.) Too great intimacy with the children
of this world, particularly with great and honorable men, who, under pretence
of hearty love and kindness, are always cautioning us not to venture too far.
Lastly, the neglect of frequent conversation
with true believers, who walk in the power of faith.
CHAPTER 2
Of the Signs and Effects of the Fear of Man.
(1.) A FEARFUL man is not easily convinced
of the truth; and though it be laid before him with the clearest evidence,
ye the starts many doubts and scruples about it, lest if he should confess
it too roundly, he should be hated,, persecuted, or reputed a heretic.
(2.) He is never so busy in starting
objections, as in cases that most tend to the glory of GOD.
(3.) When he is convinced of the truth,
he will not confess it before. men; or if he -do, it. is only among the lovers
of truth: But before the enemies thereof, he conceals or denies it, or talks
so dubiously about it, as to leave them uncertain whether he believes it or
no; at least he takes care so to order his words as to be able to give them
always a handsome turn, and so to come off without trouble. If he lives in
a place where truth is professed, he owns it open-mouthed; but if he comes
to another place, he finds many difficulties in the point, so that he resolves
to halt between both, and leave it undetermined.
(4.) When he finds he cannot avoid
owning the truth, yet he takes care so to limit and pinch it, that it may
appear tolerable even to the enemies of truth.
(5.) A fearful man will at last break
out into an avowed confession of truth; but it is when he finds himself well
backed with human authority; that is, when a person of unspotted reputation
and great learning has asserted the same before him. Accordingly he is more
careful to arm himself with a fine train of human testimonies, than with the
word of GOD itself; and thinks he has a right so to do,.because he sees the
cheerful confessors of truth have sometimes stopped the mouths of their shameless
adversaries with such arguments.
(6.) When some good work is to be done,
he does not undertake it with a simple reliance on the living GOD; but when
he finds good patrons on his side, he at last sets about it. Yet when he sees
the storm arise, and the waves beat, he gives way, and so loses all he had
gained.
(7.) He always finds something to blame
in the behavior of faithful laborers. Sometimes he fears 9 they go too far.'
Sometimes, finding nothing to tax in the thing itself, he blames the manner
of doing it. When he finds nothing else to cavil at, he cries, The work is
not well timed. Thus he always sees some fault; though, indeed, there is none
but his own want of faith.
(8.) He is very apt to believe any
false reports against the faithful children of GOD; and because his own heart
fails, he is very forward in warning them to take heed to themselves; thus,
by his prudence, damping and stifling the cheerfulness of their faith.
(9.) He does not love that a Minister
should make too plain and particular an application of his sermons, or' show
too great earnestness in his function, or profession of Christianity.
(1O.) A fearful man is easily moved
to envy; especially
when he sees those that are young acting cheerfully
in faith; and cries,’ That is none of his business, but must be left to those
of more knowledge and experience.'
(11.) He either himself exposes as
presumptuous, stubborn, self-conceited, proud, and Pharisaical, those who,
with a free and child-like spirit, break through all opposition; or at least,
sits on the bench when they are thus condemned, and consents to the unjust
sentence pronounced against them,
(12.) A fearful Minister reproves common
people boldly; but when he is to speak to great and honorable persons, his
mouth is gagged.
(13.) The pulpit is a fearful Preacher's
strong-hold; but when he is to speak face to face, and to bear witness to
the truth, by saying, " You art the man," then he is very supple
and complaisant.
(14.) When he hears profane, loose,
or foolish talking, he holds his tongue, and when it comes from great men,
he graces it with a smile.
(15.) Above all things, a fearful man
cannot abide to be singular.
(16.) Sometimes he desires to do something
to the glory of GOD; but he soon confronts the thought with’ What will people
say?' And then fairly drops it.
(17.) He cautiously shuns frequent
and familiar conversation with the members of CHRIST that are despised by
the world. Or if he be willing to converse with them by night and in secret,
yet he cares not to appear with them in public. He rather appoints some certain
place to meet them, where it may not be taken notice of.
(18.) A fearful Preacher makes it his
business in his public discourses, to bring in something against enthusiasm
and fanaticism; and then he thinks he may venture to speak the truth: Which
is true enough. For the world takes it for granted, that he means it as they
apprehend it, that is, as spoken against those on whom they falsely bestow
those names.
(19.) A fearful' man rejoiceth for
a time, while the light of truth shines upon him; but as soon as he is called
to account for it, he is sore. afraid, makes many excuses, and, by all manner
of shifts and evasions, endeavors to extricate himself, and to get rid of
the suspicion of it.
(2O.). Instead of reproving his neighbor,
he says,' GOD is so merciful, that he does not doubt but He will himself reclaim
him in due time.'
(21.) When.he_ is to press the inward
truth of Christianity, he says, “It is too high for them:' If he is to enforce
any thing of outward. behavior, he accounts it a little thing, or else_ says,
We must not begin at outward things.'
CHAPTER 3
Of the Mischiefs caused by the Fear of Man.
1. MANY thousands of souls are thereby
kept back from a true conversion: Because they dare not suffer the knowledge
of the truth to shine upon them in its full strength, but hold it imprisoned,
as it were, by manifold shifts and pretences.
2. Many who are already converted are
hereby hindered from growth in holiness: As they deprive themselves of many
opportunities (which they greatly need) to strengthen: and edify themselves
in GOD; for this fear makes them avoid the conversation of those who are most
able to build. them up in the faith; and run into many other sins against
the dictates of their own conscience..
Again, as a free and ready confession
of the truth highly advances a man in faith, and love, so the denying or hiding
it keeps him. quite down, and hinders him from, attaining the power of the
SPIRIT. Many know not what the reason is, why they advance so slowly in spiritual
growth. It is plainly this, the fear of man, lurking within,, eats out the
vigor and activity of the life of grace. GOD,, it is certain, does infinitely
abound in mercy, and wouldd willingly every day pour out new blessings: upon
us. But a fearful man is not receptive of them. He does not act in singleness
of heart. He dares not trust GOD, and GOD. therefore cannot fill him with
the fullness of his graces.;
3. When Ministers,, in particular,
are unable to overcome the fear of man, they grow dejected and heartless.
in, the discharge of their function, and scarce know themselves, what or how
they ought to speak. They become listless in all their performances: So that
the most excellent gifts which,6o- has bestowed upon. them, become altogether
fruitless, and what good might have been done is either never attempted or
left unfinished. Indeed it cannot be expected that any one enslaved to this
fear,, should' ever by his cold endeavors, throughly reform any abuse of long
continuance. The fear of man is always for maintaining old customs And while
every one is afraid of innovation, abuses are authorized more and more, and
all things proceed from. bad to worse.
And though there were two or more such
Ministers in the same place, they will perform nothing worthy of their calling:
Nay, the one hinders the other from the faithful: discharge of his pastoral
duty. Yea, it would be better for many to have for their fellow-laborer, one
that was. openly wicked, who might perhaps, by his enormities force the truth
from them, than a timorous NICODEMUS, who, by shunning it himself, teaches
them to shun the light.
And such as the Minister is, such are
commonly the hearers. If he therefore be afraid, how will his hearers ever
be excited to a true cheerfulness of faith? And those of them, who, by the
grace of GOD, are freed from this base bondage, can never have, any confidence
in their teacher, till he is disengaged from that servile spirit. Many Ministers
wonder why the true children of GOD have so little confidence in them: Not
considering this plain reason of it, that their flock never saw in them the
least proof of a good shepherd, who readily exposes himself to any sufferings,
yea,’; lays down his life for his sheep."
Such servants as these, GOD will not fail, in due
time, to crown with success. He will manifest his glory in them, and make
bare his arm before them. But there is nothing of all this, where unbelief
has gained admittance, and where the honor due to GOD from and before all
men, is not undauntedly rendered to him. For a fearful man trusts GOD no farther
than his own poor reason carries him. When any thing crosses that, he presently
giveth way; and therefore, wanting the courage of a lively faith, he can never
behold the glory of GOD.
4. When the well-wishers to religion
see those who know the truth, or at least ought to do so, backward in owning
it, they are riot a little encouraged to play the hypocrite themselves, instead
of freely and boldly avowing their Master. And it often happens, that by
the fearfulness of one eminent man, thousands are infected with the spirit
of hypocrisy and dissimulation.
5. On the other hand, when the adversaries
of truth see them that love it, shun the light, it strengthens them in their
bad cause, concluding that if they were in the right, they would have no need
to fear and as, if you resist the Devil, he will flee from you, so. the reverse
is full as true. The more you fear, and give way -to the Devil and his instruments,
the more will they pursue and press upon you.
6. In a word, the fear of man, is the
general bane both of city and country. Our superiors would appoint good Ministers
and Magistrates but they fear displeasing this or the other man, or set of
men. They who should speak when a wicked Minister is ordained, or officer-recommended,
hold their tongues through fear. In the courts of judicature, this fear prevents
justice, condemns the innocent, clears the guilty, bereaves widows and orphans
of their right, and leaves the injured and oppressed without remedy. And what
does it profit a man who is himself a slave to this fear, that he is sensible
of the general corruption? It only exposes him to the more pain. Being unwilling
to break either with the world or GOD, he is looked upon as an unfaithful
steward by both; and he endures far more trouble and anxiety, than the breaking
through with a ready presence of faith would have cost him. He finds no joyful,
filial assurance in prayer. The word of GOD. has no relish with him. He never
attains to the true communion of saints, and when he should comfort and strengthen
others by exhorting them in the power of GOD, he rather drives them to fear,
and quenches the HOLY SPIRIT in them. Thus he goes on without any spiritual
experience, contenting himself with the bare letter and shadows of Christianity,
and a few sounding words, but being in the mean time void of soul and life,
of spirit and power. And so falling at last into a state of carnal security,
he carries others also along with him; often to the utter denying the truth,
and precipitating himself into final destruction.
CHAPTER 4
Of the Excuses that are usually made for the Fear of Man.
As soon as we begin with true humility
to acknowledge the fear of man, as a great and most heinous evil, and accordingly
to watch and pray, and strive against it, there is! hope we may overcome;
but there are very few that will acknowledge it. The very most, when charged
there with, harbor to hide it with various excuses, some of which are so specious,
that they blind the eyes of many, so that they approve their conduct, and
praise their saying,
(1.) Should I act thus, I should soon
be called to an account for it.' Well; but should this hinder a faithful servant
from executing his Master's orders with all sincerity?’ But I shall be put
to charges and trouble, nay, perhaps be turned out of my livelihood.' Perhaps
not; GOD is well able to protect thee. But if trouble do overtake thee, still
have faith in GOD, and you shall not be a loser for his sake. GOD is a faithful
Lord and Master.’ Be it only thy care to be a faithful servant. Whatever you
losest in his cause, He will restore it to thee an hundred fold. Happy art
you when, you sufferest for conscience sake. Though man cast thee off, GOD
will take thee up. But if you art unwilling to lose thy place for the sake
of a good conscience, it is plain you serve thy belly, and not GOD.
(2.) But I have a wife and children
to take care of.' Hear, then, what the LORD says unto thee: "He that
loves father or mother, son or daughter, more than me, is not worthy of me."
True it is, that he who provideth not for his own house, has denied the faith,
and is worse than an infidel. But GOD's honor must not suffer one jot under
pretence of providing for thy family. You may not, on that pretence, go out
of the way of the commandment, to the right hand or to the left. You must
do neither less nor more than if you hadst none: Only learn what that meaneth:
"Seek ye the -kingdom of GOD and his righteousness, and all these things shall be added
to you."
(3.) But we must not pull down sufferings
upon our own heads, or willfully run into them.' Neither must thou be afraid
of suffering. As long as this flinching from the cross is in thee, thy faith
is not right. When a good thing cannot be done without suffering, you art
absolutely bound to take it up. It is better to suffer all things, than to
have an evil conscience. Trouble not thyself,. but do you heartily the will
of GOD. He will not lay upon thee more than you art able to bear. You representest
things to thyself worse than indeed they now are. You art afraid of men: But
glorify the LORD GOD in thy heart, and they will be afraid of thee.
(4.) Why, we do what we can.' You can
not do any thing of thyself: CHRIST alone does all that is good in and by
thee. But who can boast that he does as much as the SPIRIT of CHRIST enables
him to do? He that weighs all things well, must needs acknowledge, he cannot
answer to GOD for the many things that he has omitted, which he might have
overcome by the power of faith, and which will appear in judgment against
him. At the beginning, very little appears possible; but if we go on boldly,
relying upon GOD, we shall find ourselves supported in doing greater things,
yea, able to do " all things through CHRIST who strengtheneth us."
(5.) If such as are leading men, who,
ought to be foremost in good undertakings, would but break the ice, we
would readily follow them; but we do not care to
be the first beginners, as if we were better than they.' Do as a servant that
carries the torch before his master, and yet does not think himself better
than his master, The kingdom
of GOD did not come first to men of the first rank, or to them who
made the greatest figure in the world. When you art to receive thy reward,
wilt you refuse to receive it till thy superior be paid first? In the kingdom
of GOD there must be no dispute about precedency. Let not, therefore,
the unbelief of others keep thee back in thy race; knowing this, that if you
art convinced of the truth, and yet attest not according to thy conviction,
GOD will certainly punish thy disobedience, though you should appeal to Pope
or Emperor.
(6.) But I am no Minister, I have no
business to take care of men's souls.' No! Art you not a Christian? (though
not a Minister;) and is it not the business, the bounden duty of every Christian,
to endeavor to bring his neighbor back into the right way, whenever he sees
him wandering in vice and delusion? Is not every Christian one that is anointed
with the SPIRIT of CHRIST, who consequently is bound to tread in his steps,
by making his whole life one continued endeavor to save all men from the wrath
to come? You may not indeed take upon thee: to administer the Sacraments,
to cast out of the Church, or receive the penitent into it again; these are
the peculiar offices of those who are so called of GOD as was AARON. But you
must, at the peril of thy salvation, follow the example of CHRIST, as well
as they. You, as well as they, must observe all the laws. of GOD, especially
that of doing good unto all men. Spiritual good above all; since it is not
to Ministers alone, but to all men that he has said, " You shall in any
wise rebuke thy neighbor, and not suffer sin upon him."
(7.) However, we must use prudence:
True; but there are two sorts of it: One that is from above, the other from
beneath. The former of these is unreproveable, and a most precious gift of
the Most High. But that which is from beneath, has the appearance indeed of
wisdom, but is earthly, Sensual, devilish. Where the fear of the LORD is not
continually before the eyes, there the foundation of it is already laid. Where
faith is weak, there she. raises herself; when love grows cold, then is she
strong. She informs us how to please GOD without displeasing the world; to
follow CHRIST, and yet avoid the cross. As long as the kingdom of GOD consists in words only, she cannot utter all she has to say.
But when it is to be demonstrated in power, then she has recourse to many
evasions, and cautions: others, (out of hearty good-will,) not to venture
too far., Then she jumbles light and darkness together; she shifts and turns
every way to keep the cross from her shoulders. She swims with the stream,
and cares not to converse with those who suffer reproach for CHRIST'S sake.
She keeps on indeed the appearance of godliness as long as possible, and Yet
holdeth her tongue when the children of GOD are condemned; nay, sometimes
joins in pronouncing their sentence. She does much evil that good may come
of it. But who is able to describe all the, faces of this horrible monster,
which is come up out of the bottomless pit? It is true, we must use prudence;
but consider well which sort of prudence you wilt use. Yea, set. thyself before
this glass, that you may know by which of.these you have squared thy life
and actions hitherto.
(8.) But we must stay a, little; another
time may do better. We may do more good by a little delay.' Where has GOD
given thee leave to delay'till the next moment what may be done at this? To
let slip any opportunity, in order to reserve thyself for some more favorable
time? ST.
PAUL bids us’4 redeem time," or, (more exactly according to the Greek,)
buy up every opportunity, namely, lay hold of it as soon as ever it offers.
Reserving thyself for a more convenient season, proceeds purely from false
prudence. This reserve accustoms thee to hypocrisy. It continually strengthens
the fear from which it flows, and will hinder thee from ever meeting with
an opportunity to exert the true power of faith.
(9.) To undertake a thing without being
able to effect it, does more hurt than good; therefore it is better not to
begin.' You dost well to compute the charge of building before you beginnest
to build the tower. But whence wilt you procure the charge? From thy own ability?
No, that can never reach it. Begin thy work with full reliance upon GOD, and
draw thy supplies from Almighty goodness and wisdom, and by this means you
wilt be enabled to accomplish at his cost, the work once begun.
Or if GOD, for holy reasons, should
not prosper thy endeavors, it will be a comfort to thee that you have done
thy part; and thy conscience will be more easy, than if you have distrusted
GOD, and so never set about it. Perhaps he trieth thee hereby, and though
it has not succeeded now, it may at another time. Perhaps thy very endeavors
may stir up many to an imitation of thy zeal. But if thou should be disappointed
in all thy good purposes, shouldest you conclude, That thy work of love had
been in vain?
Examine thyself, whether thy desire
of open success in all things, be not the effect of great pride lurking within?
Be you satisfied with the inward victory, a true Christian can never be deprived
of, which consists in thy continuing unwearied in the patience of hope.
(1O.) But we cannot do all at once.'
You unprofitable servant, should you therefore bury thy talent in a napkin,
and do nothing at all? You knows not-what you can do, or rather, what GOD
can do by thee. If you wilt but lay aside the fear of man, and set out boldly
in his strength, GOD is able to do for and by thee exceeding abundantly, above
all that tyou can ask or think.
(11) However, we ought to go fair and
softly to work, and do what good we can, considerately and by degrees.' Ay,
this is something indeed. -If we could but persuade the Devil to go fair and
softly too! But alas! " be walks -about like a roaring lions seeking
whom he may devour." What has you then to do, but to " resist him
steadfast in the faith," and to press on in the power of the HOLY GHOST?
The Devil laughs at all thy' fair and softly
Give him but time,, and he will not lose a moment.
And the blood of those whom thy softliness has destroyed, will GOD require
at thy hands.
(12.) But an edge too sharp is easily
turned.' If you would inference, That we should not contend earnestly for
the faith, that it is not always good to be zealously affected in a good thing,
or that we may sometimes hide our zeal, wink at the faults of our neighbors,
or otherwise dissemble with them: This is all false prudence; this is directly
contrary to the cross of CHRIST. It is but just that we show love and meekness
toward all men; especially when we declare to them the overflowing kindness
of GOD. But at the same time we must use all, possible earnestness, lest our
love be made a cloak for our wickedness. And whenever we do not, unbelief
and the fear of man are at the bottom of our hearts; however we labor by these
specious words to excuse our being neither hot nor cold.
(13.) 1 But it is visible what great
disorders arise when people are too forward: It is very possible that young
and unexperienced Christians, may at first make some false steps. And this
mote in their eye, you presently discern; nay, and perhaps triumph over them.
Take heed to thyself: We ought to bear with the faults of beginners, with
great gentleness and compassionate love: And if we think ourselves more knowing
than they, to set them right in the spirit of meekness. But GOD looks not
on things with thy, eyes: There is a vast difference between one that is still
spiritually dead, and one that has recovered life from GOD, though he is still
weak and encompassed with infirmity. Though you art stronger, draw not back
because he is weak. Break you thyself through those inpediments, which he
could not, and show others by thy example, how to serve GOD with more purity
and wisdom.
(14.)’ By too open a declaration, we
may hinder a great deal of good that otherwise might be done; nay, overturn
all: Whereas by a prudent concealing of ourselves, we may do a great deal
of service.' This is nothing but another piece of false prudence: For though
it is true that an understanding man finds a time for silence as well as
for speaking, yet a true Christian ought to trust in GOD, that he will so
far bless the good he, aims at, as that no other good undertaking will be
hindered by it. If you have not this steadfast confidence in GOD, the Devil
will be sure to delude thee at pleasure; always representing such phantoms,
as will make thee let go what you have in thy hand, to catch at a shadow.
It is matter of wonder that there are
many, who, though they cannot name so much as one man whom they have really
converted to GOD, yet will not in any one particular vigorously break through
opposition,’ for fear of overturning all.' All! Why you hadst never yet built
up any thing, which can be overthrown. But if GOD has done some good by thee
already, then I doubt not but he will do more. " There shall not any
man be able to stand before thee all the days of thy life." " I
will not fail thee nor forsake thee," is his promise to thee and all
his servants.
And with this promise, every true servant
of GOD may bid defiance to the world. Remember, " to him that knows to
do good, and does it not, to him it is sin." Let us but follow this rule
with singleness of heart, and resign to GOD `the care of what is to come.
For no good can ever be better advanced, than when. one wedge drives another,
and we daily grow more bold, in heartily promoting the cause of CHRIST, and
the good of his Church.
(15.)’But we must have a care of getting
an ill name For then we should do no good at all: This is the grand excuse
for the fear of man, and it is at the bottom of almost all the rest. This
is what the men of prudence never fail to urge in their defense; and iii this
they suppose themselves impregnable.’ If I get an ill name, I can do no good.'
Have thou.learned this in the word of GOD? has CHRIST taught thee this? Says
he not, " Blessed are ye when men shall hate you, and when they shall
separate you from their company: Yea, when they shall reproach you, and cast
out your name as evil, for the Son of Man's sake. -Behold your reward is great
in heaven; for in like manner did their fathers unto the Prophets. Woe unto
you when all men shall speak well of you; for so did their fathers to the
false Prophets:' To persuade men therefore that the reproach of CHRIST is
an hinderance to the course of the Gospel, is a true fetch of the Devil's,
by which he endeavors to make void the cross of CHRIST: Whereas, on the contrary,
every one of us must most certainly believe that he can do nothing at all
to the purpose, so long as he refuses to wear the badge of CHRIST.
Yes, you thinkest in thy heart,’ By
my being reserved, and not exposing myself, some may be won.' You wilt only
make hypocrites like thyself; men that. are vainly puffed up by a little knowledge,
and yet ashamed of CHRIST and his word, and unwilling to suffer any persecution
for the cross of CHRIST. But if once you can resolve, with unshaken presence
of mind, to break loose from the bondage of fearfulness, - and thus to evidence
thy faith, by taking on thee the reproach of CHRIST, then "others waxing
confident by thy sufferings, will be more emboldened to speak without fear.".
But we must not expose ourselves: We
must not suffer ourselves to be made fools of by others.' We must not, I grant,
do any thing which is foolish, that is, contrary to GOD'S word. But it is
the Devil's suggestion, that we should expose ourselves by directing our actions
precisely according to it. Here it is, that ST. PAUL'S caution will do us great service. " Let no man deceive
himself. If any man among you seems to be wise in this world, let him become
a fool, that he may be wise." Is it not a shame, when the LORD of glory
was taken for a madman, and one possessed by the Devil, for thee to be highly
esteemed of the world? By this you givest evidence against thyself, that you
dost not belong to CHRIST, that you knows not the dignity of his cross; and
how then wilt you be able to rejoice with Him? It neither can nor must be
otherwise. You must be looked upon as a fool in the world, if you wilt be
a disciple of CHRIST. It will not fail thee an hair's breadth; high and low,
teachers and hearers, must all alike be censured by the world, when once they
earnestly turn themselves to GOD. For as soon as they cease to be conformed
to the fashionable ways of the world, the world is immediately offended, and
begins to scoff and rail, charging them with fanaticism, singularity, Pharisaical
hypocrisy, and what not? Loading them with a thousand lies and calumnies.
And he that is afraid of this reproach from the world, must continue an hypocrite
as long as he lives.
(16.) Yet though we must not be conformed
to the world, we must "become all things to all men," as ST. PAUL
testifies of himself he did, "that by all means he might gain some ST.
PAUL gave sufficient proof of his being an undaunted workman, to whom GOD
had given not the spirit of fear, but the spirit of power: But what has you
to show for thyself? Worldly-minded men can become all to all too; but from
another principle, by other means, and for quite another end. Can you express
the bold alacrity of ST. PAUL, who was not afraid to withstand ST. PETER himself to the
face, when the fear of man had made him play the hypocrite, "so that"
others "also were carried away by his dissimulation?" It is certainly
a great piece of wisdom, so to become weak with the weak, as not to lose,
any thing of our own strength; so to become all to all, as to stand free from
all manner of hypocrisy. Examine then thyself, whether the serpent, with his
prudence, has not perverted thy mind from the simplicity of CHRIST. There
is no cloak that more plausibly covers the fear of man than this therefore
look to it, that above all things you dispatch this enemy.
Neither excuse thy conforming to the
world in rich clothes, banquets, dancing, plays, and the like, by saying,’
I take no delight in these trifles; but I submit to them, that I may have
the more power over them that do:' This is one of the fruits of our modern
religion, raised on maxims of state-policy; but if we bring it to the test,
it is altogether inconsistent with "the truth, as it is in JESUS.' 1
But you are for taking away the abuse of these things, and letting the use
remain. The true children of GOD, who are crucified to the world, cannot find
the least true use in them. When they would avoid or prevent any evil, or
do any good, either to their own souls, or their neighbor, they have no need
of the Devil's rattles, but fly to their GOD, and commit their whole cause
to his direction. They rest themselves, while they use only such measures
as he directs, in full confidence that he will do what is best And they enjoy
even the necessary refreshments of their bodies for no other end, but to spend
the strength received thereby, in humble acknowledgment and child-like thankfulness,
and to renew the vigor of their soul and body forthe service of their neighbors.
CHAPTER 5
Of the Means whereby we may be delivered from the Fear
of Man.
1.The first and most necessary of all
means is, a constant and earnest endeavor to free ourselves from the most
dangerous deceitfulness of our own hearts. Nothing is a more fatal hindrance
of a man's salvation, than the false conceit that he is already a Christian,
and so has no more need of laying again the foundation of repentance, or of
the first conversion to GOD.
There is no error which is more difficult
to remove than this: Especially in a Minister; who having undertaken to show
others the way to heaven, pre-supposes that he is himself therein. And because
he sees but little difference between himself and his hearers, and knows nothing
of a saving change of heart, he by wholesale takes them all for Christians;
and, like a blind Pharisee, reproves nothing but outward vices. His own inward
part being not yet cleansed, he cannot awaken others out of their slumber,
and bring them over from their false imaginary faith, to a true, living one,
working by love. And by means of these unconverted Preachers, destitute of
all experimental knowledge of spiritual things, whole parishes, cities and
countries are countenanced in their carnal security.
Now when GOD is pleased to send forth faithful
witnesses of his truth, to awaken men out of their spiritual slumber, then
is the Devil most busy to second this security with the fear of man; one fearing
this, another that, so that both together choke the truth of GOD in the heart.
The best advice that can be given to a man in this case is, that he thoroughly
search into his own condition, according to the tenor of the word of GOD,
that he may not be deluded with vain hopes. By this means he may come to a
full assurance of the state of his soul, and feel the SPIRIT of GOD witnessing
with his spirit, that he is a child of GOD: But till he
will thus search into the bottom of his heart,
he cannot be freed from this fear. Nor will he be able to make a right use
of any means at all that may be offered him: For without the power of the
HOLY GHOST, which till then he cannot have, a man will never get so far as
to eye GOD only in all his actions: And till he does this, it is impossible
he should discharge his duty without the fear of man.
2. As the want of self denial is one
of the chief causes of the fear of man, it will be absolutely necessary, in
order to the subduing it, to labor after a true self-denying frame of spirit:
For as long as we fear the loss of our ease, or goods, or honor, or greatness
in the world, so long we shall be loath, by a close following the steps of
our LORD, to incur the displeasure of men; till, therefore, a man " renounceth
himself, he cannot be his disciple." But when once we seek no honor,
but what cometh from GOD, nor any pleasure, but that of doing his will, we
shall find it easy to confess the truth, with undauntedness, both in word
and deed.
Let him then, who will come after CHRIST, "deny
himself, and take up his cross daily, and follow Him." And he that begins
to be a proficient in this, will find the fear of man vanishing of itself.
For why do we fear men? For no other reason, but because we are afraid of
the cross. And why do we fear the cross? Because we understand not the infinite
good that lies hid in it. Because we apprehend not, that since the fall,
whatever is really good, must spring up under the cross.
3. And that we may never be weary of
bearing it, or faint in our minds, we should frequently and deeply meditate
on the vanity, and even nothingness of this world, this idle dream, this vanishing
shadow; on the nothingness of man himself; a worm, a vapor, a leaf driven
by the wind; even in his best estate, "walking in a vain show, and disquieting
himself in vain;" on the glorious Majesty of the Almighty Creator of
heaven and earth, and the unspeakable joys that are at his right hand for
evermore on the several degrees of that glory, which shall be proportioned
to our several degrees of obedience; and in particular, on the mighty rewards
annexed to the denial of ourselves, and cheerful taking up our cross.
4. The servants of CHRIST find this
also a sure means to conquer, when they are assaulted by the fear of man,
to enter immediately into deep meditation on the bitter passion of our LORD.
This is the antidote which ST. PETER prescribes, " Beloved, think it
not strange concerning the fiery trial, which is to try every one of you;
but rejoice, inasmuch as ye are made partakers of the sufferings of CHRIST."
(1 Pet. 4: 12.)-And SO ST. PAUL, "Consider Him, that endured such contradiction of sinners
against Himself." And again, " We always bear about in the body
the dying of the LORD JESUS, that the life of Him also might be made manifest
in our mortal body."
This is the true Apostolic mind, which
few apprehend; but those who do apprehend and' obtain it, tread in the same
steps, and declare themselves servants of the living GOD in true cheerfulness
of faith. " They are not afraid of the terror of men, but sanctify the
LORD GOD in their hearts:" Having determined " to know " and
regard " nothing but JESUS CHRIST, and Him crucified."
5. Add to this, The consideration of
those faithful companions of CHRIST, mentioned in the Scriptures as well
as other Histories. This was the way ST. PAUL took to encourage them that were weak in faith, in the 11th
Chapter of his Epistle to the Hebrews; which, being an excellent Abstract
of the whole Old Testament, ought to be more especially pondered by us, and
applied for the support of our faith, in all outward and inward temptations.
The histories likewise of the primitive, as well as later Martyrs, were they
more attentively considered, would contribute much toward our attaining a
true boldness of faith, so necessary for our Christian warfare.
But chiefly (I repeat it again) "
Look ye unto JESUS, the Author and Finisher of our faith." Consider Him,
or (as the Greek word properly signifies) make a comparison, between what
CHRIST has suffered, and what ye suffer. Consider what proportion there is
between the two; for sure it is, if you will `be his followers, you must be
ever determined and prepared " to resist even unto blood, striving against
sin."
This it was that so powerfully inspired
ST. PAUL, to expose himself to all manner of sufferings. For the mark
he always had in his eye was, " To know CHRIST, and the power of his
resurrection, and the fellowship of his sufferings, being made conformable
unto his death." And ST. PETER, from the same ground, says, " If
when ye do well, and suffer for it, ye take it patiently, this is acceptable
with GOD. _For even hereunto were ye called; because CHRIST also suffered
for -us, leaving us an example, that we should follow his steps." CHRIST
himself also gives us the same instruction: " Remember the word which
I said unto you, The servant “is not greater than his Lord. If they have persecuted
me, they will also persecute you;" wherefore, if any man would in good
earnest be rid of the fear of man, let him eye continually the example and
image of CHRIST; and know assuredly, he cannot be happier than when he cometh
up to the nearest conformity with his suffering crucified LORD. If his love
be sincere, it will kindle in his heart an ardent desire to be made like unto
Him; and this desire will dispel all the fear of man, be-, cause it makes
the cross, which is so bitter to the flesh, delightful to the spirit, so that
it can no more hinder his, drinking gladly " the cup which his FATHER.
has -given, him."
Nay, ST. PAUL assures us, that a man
not only overcomes thereby, but that he is " more than conqueror;"
intimating, that by this victory he gains, an inconceivable advantage over
all the sufferings that can befall him for the Gospel's -sake. " Who
shall-separate us from the love of GOD? Shall tribulation, or distress, or
persecutions, or famine, or nakedness, or peril, or sword? Nay, in all these
things we are more than conquerors." Nor does he stop here, but expresses
the undaunted cheerfulness of his heart yet more emphatically; " 1 am
persuaded that neither life, nor death, nor Angels, nor principalities, nor
things present, nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of GOD.'"-Let us,
dear brethren, in like manner, press on in spirit into the living and powerful
fellowship of. Jxsus CHRIST, so that we may " live no more, but He may
live in us, and the life which we now live in the flesh we may live by the
faith of the SON of GOD, who loved us, and gave Himself for us." Thus
all fear will soon vanish out of our heart, and the joyful SPIRIT of CHRIST
will fill up the room it had there, and make us grow in strength, comfort
and encourage us in all our combats, and afford us a continual train of victories.
6. Let us then apply ourselves to GOD
in earnest prayer, that he would be pleased -to vouchsafe us this SPIRIT,
even " the SPIRIT of power, and of love, and of a sound mind."
This is not of us, but the free gift of GOD, which
gift He is most ready to impart to those who heartily pray for it. Let us
then ask, that we may receive; and more especially at such times, when we
are called to act any thing that requires some exerting of the power of faith,
let us have a care to do nothing according to our own fancy, but, in the first
place, lay it open before GOD in prayer, and then set upon it armed with the
whole armour of GOD.
7. Now as JESUS CHRIST is he that can
most certainly deliver us from all fear of man, so none can teach us better
than He Himself, by what means we must fight against it. And this he has carefully
done, especially in the latter part of his state of humiliation, leaving his
disciples, in his farewell discourse to them, (St. John 13, 14, 15, 16, 17
Chapters,) a most effectual medicine against it. Now the chief point insisted
on herein, is his promise of sending the HOLY GHOST to his disciples, whom
also he calls the Comforter, because He drives away all fear of man out of
the heart, filling and overflowing the same (which bare reason cannot do)
with a stream of life and power.
Therefore, let him that would be a
follower of CHRIST in truth, read and consider this with due application;
and then with full assurance accept of, and rely upon, this his promise, and
with filial freedom and confidence pray to CHRIST to make it good unto him.
And verily, if we do bear reproach for his name's sake, " the SPIRIT
of glory and of GOD resteth upon us." And since CHRIST Himself' is so
near to them who suffer for his sake, that thereby they become habitations
of GOD, upon which the glory of GOD, resteth, yea, which are filled with the
SPIRIT of glory and of GOD; should we not, when tempted to fear man, be, strongly
moved thereby, to resist the temptation with all our might, and steadfastly
-believe that the power of GOD, will be perfected in our weakness?' And what
a comfort is it, that the SPIRIT Himself " helpeth our infirmities!"
Yea, and -" maketh intercession for us with groans that cannot be uttered!"
That is, most powerfully, and in a manner altogether inconceivable by human,
reason: Hebeing our continual Advocate in heaven, and in the Council of the
Holy Trinity, bequeathed to us by CHRIST, as long as we continue orphans in
this world. Nay, CHRIST Himself, who is at the right hand of GOD, ever making
intercession for us. O that we were throughly sensible of the joy and readiness
lodged in the heart of GOD, to support. all those who, seeking all their help
from Him alone, rely wholly on his paternal goodness! How easily then should
we get rid of the fear of man, and even blush for shame,. that we had ever
been diverted by it from any good undertaking!
8. But all these means will nothing
avail, if we consult in any thing with flesh and blood, or with other fearful
men. As soon as ever therefore we desire to be made free, we must either wholly
forsake these persons, and. avoid all conversation with them, or at least
use it so far as absolute necessity requires, with the utmost caution and
circumspection. Many have undertaken a good thing in readiness of faith,
but while they did not set about it immediately, without conferring with flesh
and blood, but first asked the advice of this and another friend, they gave
over the design, and stifled the gift of GOD that was in them. Indeed, it
is, not to be expressed how many useful designs are by this means hindered
and laid aside. Doubtless we ought not to rely too much on our own prudence,
or to slight the advice of experienced men; but we must beware too of the
other extreme, of "being tossed about with every wind of doctrine."
For it is a good thing, that the heart be established; which stability is
obtained by faith, but is easily lost again by the fearful talk of those who
have little faith.
9. On the contrary, let us confer with
the holy Apostles, and observe the unusual earnestness, wherewith they labor
to free every one that nameth the name of’CHRIST, from the fear of man. Would
you know with what weapons they armed themselves against it, " as good
soldiers of JESUS CHRIST?" Why they " took unto them the whole armour
of -GOD, and so were able to withstand in the evil day." And thus may
you gain the victory, which you will never be able to obtain by human weapons,
such as wit and learning.
1O. Indeed, not only the writings of
the Apostles, not only all Holy Writ, from the beginning thereof to the end,
but heaven and earth, yea, and all the creatures of GOD, would assist us,
would we consider them with a believing heart. Does not our SAVIOR, to reproach
our idle fear, send us even to the sparrows for, better information? "Are
not two sparrows sold for a farthing? And one of them shall not fall to the
ground without your FATHER." Nay, he directs us to the very hairs of
our head, saying, " But the very hairs of your head are all numbered."
Elsewhere, he takes the grass of the field to witness against our little faith:
And all this to expose our horrible unbelief, and to represent to us in a
clear light, that a man by faith becomes the most glorious, and by unbelief
the most base and miserable of all creatures.
11. Stand fast, therefore, as becomes
those to whom are made all those glorious declarations: " Ye are a chosen
generation, a royal priesthood, an holy nation, a peculiar people," which
plainly alludes to Exodus xix. 34, where we find these emphatical expressions
of GOD, 14 Ye have seen
what I did unto the Egyptians, and how I bare you.
on' eagles' wings, and brought you to myself. Now therefore, if you will obey
my voice indeed, and keep my covenant, then ye shall be a peculiar' treasure
unto me above all people. For all the earth is mine: And ye shall be. a kingdom
of priests, and an holy nation."
Now, not only Israel after the flesh, but all the
people of GOD, have a right to lay claim to, and comfort themselves with all
these his glorious promises. And to what purpose.did he make them? Was it
not to assure all his servants, that none, how powerful soever, should be
able to hurt them, as long as they continued faithful to his covenant? Nor
is it possible for the whole world to hurt one that entirely relies on his
promises. For he who trusts in GOD, does by this faith so unite himself to
the power of the living GOD, that thereby he becomes much stronger than the
whole world, whether visible or invisible.
This precious promise of GOD, concerning
the Royal Priesthood of his Saints, was confirmed and sealed by the death
and blood of the SON of GOD. " JESUS CHRIST the faithful witness, the
first begotten from the dead, and the Prince of the Kings of the earth, has
loved us, and washed us from our sins in his own blood, and has made us Kings
and Priests unto GOD and his FATHER." Let every Christian then demonstrate
himself to be one of these Royal Priests, by breaking through all difficulties,
into a true cheerfulness of faith, which He is willing to give to all, without
respect of persons; byfighting manfully the battles of the LpKD, and pressing
on for the prize of his high calling!
Let every one that has by baptism begun
to renounce the Devil and all his works, entirely dedicate himself to the
service of the LORD of Hosts. Let him deeply consider with how high and holy
a Majesty, with how great a Monarch, (who indeed is the only Potentate,) he
has entrusted his soul and body; and no more "fear them which kill the
body, but are not able to kill the soul." Let him think with himself
how secure h e is under the protection of so great a King. "He dwelletli
in the secret of the Most High; he abideth in the shadow of the Almighty."
But let him also duly consider, that he is not to fight this combat by his
own strength; but that the Captain of the LORD'S Hosts, delivering his own
sword to him, will arm him with his own power, and say unto him as he did
unto JOSHUA, " I will never leave thee nor forsake thee. Have not I commanded
thee? Be strong, and of good courage; be not afraid; neither be you dismayed:
For the LORD thy GOD is with thee, whithersoever you goest."
In fine, renew thyself daily in the
spirit of thy mind, and draw life and nourishment from the word of GOD. Stir
up thyself in prayer, and strengthen thyself with the company of other faithful
Christians; since, " where two or three are gathered together in his
name, there is CHRIST in the midst of them." You oughtest to "stir
up the gift of GOD," the child-like cheerful Spirit always, and without
intermission, even as a fire, by constant blowing, is kept up to a flame.
Press toward higher degrees of faith, by pondering the promises of GOD, and
continually exercising thy love to thy neighbor, with all singleness of heart,
to the uttermost of thy power, wherever GOD giveth thee opportunity. For nothing
conduces more to the increase of faith, than a continual exercise of it.
And if a man knows himself to be naturally
bashful and fearful, let him with the greater earnestness assault this enemy,
and labor to keep aIconscience void of offence, lest his natural fearfulness
grow upon him. Let him have a care, in the beginning, not to make himself
the, slave of other men, especially of them that are in high places, but behave
himself always as a faithful servant of GOD, in all discretion and humility.
Or if he have at last fallen short, let him the more now encourage himself
in GOD to obey Him henceforth rather than man; not suffering himself to be
any more shaken, either by force or subtlety. He ought to lift up his head
in the power of CHRIST, though under the hardest combat and greatest poverty
of spirit, and to make the glory of GOD his whole and sole end, in all he
does, or leaves undone. Blessed is he that thus standeth his ground in all
combats and assaults. He shall go from faith to faith, from strength to strength,
and finally, overcome and inherit all things with CHRIST.
CHAPTER 6
Of Christian Discretion.
(1.) As flesh and blood is commonly
inclined either to exceed or fall short in matters of duty, so it is easy,
while we avoid the fear of man, to run into presumption, rashness, inconsiderateness.
Therefore it is necessary that we be continually on our guard, that so our
boldness may be ever tempered by wisdom; that wisdom 1 mean which cometh from
above, and is called by ST. LUxE, " the wisdom of the just." And
so ST. PAUL styles it, the spirit of a sound mind: "GOD has not given
us the spirit of fear; but of power, and of love, and of a sound mind."
For indeed, one SPIRIT works all this in man; and through him again in others:
Making him not only discharge his duty with undaunted courage, and giving
him a pure desire to promote nothing but the glory of GOD, and the good of
his neighbor, but enabling him also, in all his doings and sufferings, to
behave with Divine prudence and wisdom. And "if any lack this wisdom,
let him ask of GOD, and it shall be given him." It shall be surely given
him who continually keeps a watchful eye over his own spirit, who is ever
humbling himself in the sight of GOD; and, like a helpless infant, praying
to God for discretion and understanding, and taking the word of GOD for his
constant counsellor.
(2.) Where this foundation is laid,
we need not fear any hurt from the boldness of faith. And though perhaps,
for want of experience, it may not always be exerted in due time and place,
yet are we to take heed as soon as we are sensible of it, not to be too much
dejected for this imperfection; but to praise GOD, who therefore shows us
our failings that we may mend them, and who will himself supply what is yet
behind. And whenever we observe such failings in others, we ought to be particularly
cautious how we judge them; for GOD will not judge according to our, but according
to his own mind; and " out of the mouths of- babes and sucklings He has
often, perfected praise."
But hereby we do not in the least reflect
upon any one, who from a long experience in the ways of the LORD, doth, in
the Spirit of love, mind his brother of the failings which have overtaken
him in any of his actions. By this he does not stifle any good that is in
him, but rather prunes the good tree from its superfluous, irregular shoots,
taking care of and having an eye over it, that it may bring forth its fruit
in due season.
3. And that we may be assured of so
doing, we must, before all things,' consider, that there is no true faith
without repentance; so neither can there be any true boldness of faith, unless
a man exercise himself daily in it. For the undauntedness of faith is no such
groundless rashness, as is found in a wild soldier; but it is the fear of
GOD, which, having taken possession of the heart, expels the fear of man;
and where the spirit of man is truly humbled; and broken under the mighty
hand of GOD, there the SPIRIT of GOD dwells and exerts itself so gloriously,
that there is no room for the flesh to boast. Let no man deceive himself.
There is no true faith, without holiness of heart and life. Whatever is separate
from this, cannot last long, be the appearance of it ever so glorious.
4. Again, the true boldness of faith
is known, by its continually working by love. By faith a man is made a lord
over all; but by love, a servant of all. By faith he is a King; but by love,-
a spiritual Priest, ministering, not lording, in CHRIST'S sanctuary. Now when
a man does not abide in love, but is swayed by anger, hatred, or the like,
and perhaps breaking out in scoffing, railing or bitterness, he must not
pretend to boldness of faith: And though he may have had some degree of it
before, it is now corrupted and lost. Therefore in this case, a man ought
first to humble himself before GOD, and when he is sincerely renewed in the
SPIRIT of his mind, then to press on again in the work of faith, the patience
of hope, and the labor of love.
5. To keep up this boldness, we must
continue in prayer, and in child-like communion with GOD: For by this, the
mind is best guarded from vain excursions, and inspired with meekness towards
all men. And whoever, by humble, fervent, and constant prayer, labors after
a stricter union with GOD, will, not only be fortified against all precipitancy
and hastiness of spirit, but also against tempting GOD, of which men of little
faith are particularly careful to caution him.
6. Neither does this boldness of faith
at all interfere with the obedience which inferiors of every kind owe to their
respective superiors; only remembering, that we are never to pay any one so
unlimited, blindfold an obedience, as to prefer the authority of man before
the clear command of GOD. This caution is highly necessary; there being but
too many who think they act entirely in faith, when indeed they are only following
their own fancy, without any warrant from the word of GOD. And this distemper
is the more dangerous, the less remedy can be applied to cure it. For those
that "walk in the light of the fire of their own kindling, if they are
advised to true humility, discretion, and obedience, are apt to suspect that
it proceeds from a design of lording over their consciences; and that all
the advice given them is no better than the fruit of unbelief and the fear
of man. They think themselves happy that they do not adhere to men; without
taking notice how, deep they are enslaved to themselves. But he is truly wise,
who humbles himself more and more, and is always ready to submit to all men.
For where humility is, the enemy finds no room for his most dangerous temptations.
7. Let us then continually join the
exercise of daily repentance, the denial of ourselves and of our own wills
of true humility, obedience, submission, prayer; of the meekness and patience
of CHRIST, of hearty love for our brethren, and compassion for their failings;
and' all other virtues that flow from the wisdom which cometh from above.
Let us, I say, join and knit all these together with the cheerful exercise
of faith and trust in GOD. Let us excite one another, with comfortable words,
to cast off all fear of man. Wheresoever GOD has wrought a good will, let
us take heed of damping it in any of the least members of CHRIST: But let
us cherish it by the word of the Gospel; and by the rules of true Christian
discretion, keep it within such bounds, as may bring it to a fuller and more
substantial maturity.
CHAPTER 7
Of the Good which arises from the Boldness of Faith,
conquering the Fear of Man.
1. THE eleventh chapter to the Hebrews
lays an ample foundation for reflections on the glorious effects of faith,
and on that power of GOD which has at all times so exerted itself in true
believers: But here it will be necessary to bid you take heed of making GOD
changeable, by saying with the unbelieving world, I This- indeed has been
done formerly, but now miracles are ceased.' For by this false maxim, suggested
from the bottomless pit, the highest dishonor is thrown upon the living GOD:
All his promises are made void, all the examples He has set before our eyes
are absolutely useless and impertinent; yea, and all his calls and allurements
to an active faith, are rendered null and insignificant. And whereas, in truth,
we have none to blame but ourselves, for not treading in the same footsteps
of faith in which the saints of old walked, and consequently, for not seeing
the glory of GOD as they did, we hereby cast all the blame upon GOD, and desire
a difference of times; whereas the difference, in reality, lies not in the
times, but in the persons.
For though it cannot be said, that
every believer now must do the very same works that were done by ABRAHAM or
by Mosxs, yet ought every one to « follow the faith" of these holy men,
and to exert the same with full power and energy, in that state and condition
wherein GOD has placed him, and in those circumstances that daily offer; and
in so doing, he may be fully assured, that he (as well as they) shall see
the glory of GOD. And with such a heart and mind are the Scriptures to be
read, and the examples and glorious effects of faith to be considered; that
so we may receive strength and holy boldness, more nearly to unite ourselves
with GOD, and to enjoy his infinite love and faithfulness in a more ample
and abundant manner.
l. Now because faith, though it be
so high and precious a gift of GOD, is not commonly esteemed according to
its dignity, it is the more needful to observe what the Scripture throughout
teacheth, That all the good which was ever wrought in the world by man, was
done by faith, whereby men are so united to GOD, that « all things are possible"
to them. ’Wherefore it is highly necessary, with all plainness and earnestness,
to represent, not only to the world, but to the children of GOD too, that
faith is something far more glorious than reason can conceive or express;
for till a man is sensible of this, he is utterly unable to comprehend what
an inestimable treasure it brings with it.. But when once he comes to know
that it is the substance, u,rosaais, the ground and bottom of things hoped
for, whereon, as an immoveable foundation, all the inconceivable goods we
hope for, do rest, and an eTeyx&, or convincing evidence and testimony
of the SPIRIT, which assures us beyond all doubt of things not seen: I say,
where faith is thus known and felt in a man's heart, then he sees the advantage
of that faith which overcometh all fear of man, and is of so large a compass,
as to contain all, and more than all we can ask or think.
For then he discovers, that it is faith
which delivers a man from all evil of soul and body, and on the other hand
puts him in possession of sovereign bliss, and fills him with the fullness
of GOD: Yea, and that whenever (either in the Old or New Testament) He would
perform any thing great and glorious, He has always employed those whom faith
had set free from the slavish fear. of man: A single man, setting aside the
fear of flesh and blood, and going forth in the name of the living GOD, has
frequently saved a whole nation. And what was more remarkable in the Apostles,
at their beginning to preach the Gospel, than their great boldness, at which
the High-Priest, Scribes and Elders stood amazed? And for this reason they
are set before us as examples, teaching, by the victory of their faith, to
con
fess CHRIST before all men without fear, and bear
his cross, that we may partake of his glory.
END OF VOL, 29
