NICODEMUS:
Or, A Treatise on the Fear of Man.
Written in German by Augustus Herman Franck.
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 hath 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 ever-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 neighbour constraineth me.
My soul hath 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 antient servants of God set aside all regard of man, and delivered as the ambassadors of the Lord, their message fully and plainly, tho’ 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, consider, 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 ♦appears so exceeding great, that I ♠can not but be astonished at it.
Brethren, I speak with plainness and simplicity. When our Lord and Master was in the world, he was so far from desiring the riches, honours, 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 ’tis he that tells us, Whosoever doth 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, honours, and pleasures of this world; and by employing our lives entirely, in the assistance of our neighbours. But, if, on the contrary, we seek worldly things, then we depart from our glorious pattern; neither is there any thing that doth more effectually deprive us of the blessing of God upon our calling. For sure it is, the more we are concerned for honour, profit, or ease, the less shall we be concerned to promote the good of our neighbour. And as long as our minds are not wholly conformable to the mind of 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 account to the great Bishop of our souls, whether, according to his example, we have had nothing else in our eye but the salvation of mankind; should we not apply ourselves to our duty with another kind of fervour 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 every one 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 saith, “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 fixed on him by burning love, and so be 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 addrest 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 Saviour’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 I 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 endeavours 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 all men to it. I neither despise nor envy any 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 hath set us. And for these I heartily pray, that God would shew them the things that belong to their everlasting 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 hath been vouchsafed to me, it is this, (wherein I heartily rejoice) that I have been made, tho’ 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 falsly, 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 cast away 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.
October 26, 1731.
CHAPTER I.
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 further 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 clamour, 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. Intimacy with the children of this world, particularly with the great and honourable 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 II.
Of the signs and effects of the fear of man.
1.A FEARFUL man is not easily convinced of the truth, and tho’ it be laid before him with the clearest evidence, yet he 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, ’tis 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 always to give them a handsome turn, and so be able to come off without trouble. If he lives in a place where truth is professed, he owns it open mouth’d; 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, hath 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 that the chearful 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 doth 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 behaviour of faithful labourers. Sometimes he fears 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; tho’, 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 chearfulness of their faith.
9. He does not love that a minister should make too plain and particular an application of his sermons, or shew too great earnestness in his function, or profession of Christianity.
10. A fearful man is easily moved to envy; especially when he sees those that are young acting chearfully 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 thro’ 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 honourable 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, Thou art the man; then he is very supple and complaisant.
14. When he hears prophane, loose, or foolish men 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, endeavours to extricate himself, and to get rid of the suspicion of it.
20. Instead of reproving his neighbour, 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 behaviour, he accounts it a little thing; or else says, “We must not begin at outward things.”
CHAPTER III.
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 vigour and activity of the life of grace. God, ’tis certain, does infinitely abound in mercy, and would willingly every day pour out new blessings upon us. But a fearful man is not receptive of them. He doth not act in singleness of heart. He dares not trust God, and God therefore cannot fill him with the fulness 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 God 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 endeavours, 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 hindereth the other from the faithful discharge of his pastoral duty: yea, it would be better for many to have for their fellow-labourer, one that was openly wicked, who might perhaps, by his enormities, more readily 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 be ever excited to a true chearfulness 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 honour 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 not 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 the 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 IV.
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 who will acknowledge it; the very most, when charged therewith, labour 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 thou shalt be no loser for his sake. God is a faithful Lord and Master. Be it only thy care to be a faithful servant. Whatever thou losest in his cause, he will restore it to thee an hundred fold. Happy art thou when thou sufferest for conscience sake. Though man cast thee off, God will take thee up. But if thou art unwilling to lose thy place for the sake of a good conscience, it is plain thou servest thy belly, and not God.
2. “But I have a wife and children to take care of.” Hear then what thy Lord saith unto thee, “He that loveth 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, hath denied the faith, and is worse than an Infidel. But God’s honour must not suffer one jot under pretence of providing for thy family. Thou mayest not, on that pretence, go out of the way of the commandment, to the right hand or to the left. Thou must neither do less or more, than if thou 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 wilfully 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, thou art absolutely bound to take it up. ’Tis better to suffer all things, than to have an evil conscience. Trouble not thyself, but do thou heartily the will of God. He will not lay upon thee more than thou art able to bear. Thou representest things to thyself worse than indeed they are. Thou 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.” Thou canst not do any thing of thyself; Christ alone doth 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 he hath 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 all good undertakings, would but break the ice, we would readily follow them; but we don’t care to be the first beginners, as if we were better than them.” 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 the men of the first rank, or to them who made the greatest figure in the world. When thou art to receive thy reward, wilt thou 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 thou art convinced of the truth, and yet actest not according to thy conviction, God will certainly punish thy disobedience, though thou shouldst appeal to the pope or emperor.
*6. “But I am no minister, I have no business to take care of men’s souls.” No! Art thou not a Christian (though not a minister) and is it not the business, the bounden duty of every Christian, to endeavour to bring his neighbour back into the right way, whenever he sees him wandering in vice and delusion? Is not every Christian one anointed with the Spirit of Christ; who, consequently, is bound to tread in his steps, by making his whole life one continued endeavour to save all men from the wrath to come? Thou mayest 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 thou must, at the peril of thy salvation, follow the example of Christ as well as they. Thou, as well as they, must observe 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 hath said, Thou shalt in any wise rebuke thy neighbour, 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 hath 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 she is 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 that 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 goodwill) 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 where 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 face of this horrible monster, which is come up out of the bottomless pit? ’Tis true, we must use prudence; but consider well which sort of prudence thou wilt use. Yea, set thyself before this glass, ♦that thou mayest know by which of these thou hast 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 an opportunity, in order to reserve thyself for some more favourable time? St. Paul bids us redeem the time, or (more exactly according to the Greek) buy up every opportunity, i. e. 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 ’tis better not to begin.” Thou dost well to compute the charge of building before thou beginnest to build the tower. But whence wilt thou procure the charge? From thy own ability? No; that never can reach it. Begin thy work with full reliance upon God, and draw thy supplies from almighty goodness and wisdom; and, by this means, thou wilt be enabled to accomplish, at his cost, the work once begun.
*Or if God, for holy reasons, should not prosper thy endeavours, it will be a comfort to thee, that thou hast done thy part; and thy conscience will be more easy, than if thou hadst 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 endeavours may stir up many to an imitation of thy zeal. But if thou shouldst be disappointed in all thy good purposes, shouldst thou 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 pride lurking within? Be thou satisfied with the inward victory, a true Christian can never be deprived of; which consists in thy continuing unwearied in the patience of hope.
10. “But we can’t do all at once.” Thou unprofitable servant, shouldst thou therefore bury thy talent in a napkin, and do nothing at all? Thou knowest not what thou canst do, or rather, what God can do by thee. If thou 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 thou canst ask or think.
11. “However, we ought to go fair and softly to work, and to 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! he walketh about like a roaring lion, seeking whom he may devour. What hast thou then to do, but to resist him stedfast 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 hath destroyed, will God require at thy hands.
12. “But an edge too sharp is easily turned.” If thou wouldest infer hence, 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 neighbours, 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 shew love and meekness towards 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 wickedness. And whenever we do not, unbelief and the fear of man are at the bottom of our hearts; however we labour by these specious words to excuse our being neither hot nor cold.
13. “But it is visible what great disorders arise when people are too forward.” ’Tis very possible that young and unexperienced Christians, may at first make 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, tho’ he is still weak and encompass’d with infirmity. Thou who art stronger, draw not back because he is weak. Break thou thyself thro’ those impediments, which he could not: and shew 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, over-turn 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 tho’ ’tis 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 thou hast not this stedfast confidence in God, the devil will be sure to delude thee at pleasure; always representing such phantoms, as will make thee let go what thou hast in thy hand, to catch at a shadow.
’Tis matter of wonder that there are many who, tho’ they can’t name so much as one man whom they have really converted to God, yet will not in any one particular vigorously break thro’ opposition, “for fear of overturning all.” All! why thou hast never yet built up any thing, which can be overthrown. But if God hath 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 all the world. Remember, “to him that knoweth to do good, and doth 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 the bottom of almost all the rest. This is what the men of prudence never fail to urge in their defence: and in this they suppose themselves impregnable. “If I get an ill name, I can do no good.” Hast thou learnt this in the word of God? Hath Christ taught thee thus? Saith 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. Wo 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 hindrance to the course of the gospel, is a true fetch of the devil’s, by which he endeavours to make void the cross of Christ: whereas, on the contrary, every one of us must certainly believe that he can do nothing at all to the purpose, as long as he refuses to wear this badge of Christ.
“Yes; thou thinkest in thy heart, by my being reserved, and not exposing myself, some may be won.” Thou 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 thou canst 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 the 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, i. e. 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 seemeth 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 thou givest evidence against thyself, that thou dost not belong to Christ; that thou knowest not the dignity of his cross; and how then wilt thou be able to rejoice with him? It neither can nor must be otherwise. Thou must be looked upon as a fool in the world, if thou wilt be a disciple of Christ. It will not fail thee an hair’s breadth. High and low, teachers and hearers, must 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 tho’ 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 hast thou to shew for thyself? Worldly minded men can become all to all too: but from another principle, by other means, and for quite another end. Canst thou 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, hath not perverted thy mind from the simplicity in Christ. There is no cloak that more plausibly covers the fear of man than this: therefore look to it, that above all things thou dispatch this enemy.
Neither excuse thy conforming to the world in rich cloaths, 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. “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, can’t 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 neighbours, 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 vigour of their soul and body for the service of their neighbours.