Mat. IX. 13.] morals before rituals. 11
7. If the externals of God's worship instituted by himself must give place to mercy, then externals of human institution ought much more to give place to mercy. Sacrifices were of God's institution, and a way of expressing their obedience and thankfulness in his worship ; yet God saith, * I will have mercy, and not sacrifice,' And twice is this applied by Christ — to mercy towards the souls of men in the text, and mercy concerning the bodies of men, Mat. xii., to defend the dis- ciples rubbing the ears of corn, because they fainted for hunger. Then by like reason, where the urging of externals may cross mercy to the souls of men, by depriving them of the means of edification, and the gifts of a lively ministry, or crossing mercy to the bodies of men, by depriving them and their families of their necessary support and main- tenance, in such a case they should ' learn what that meaneth, I will have mercy, and not sacrifice.' And the peace and edification of the churcli is more valuable than that of a private man. In all external positive institutions, the apostles often urge charity to the souls of men, for which Christ died, that we neither wound them with sorrow or sin, as the sure rule to guide us, either in practising or forbearing our liberty : Rom. xiv. 15, ' Destroy not him with thy meat for whom Christ died.' So 1 Cor. viii. 11, 'And through thy knowledge shall the weak brother perish, for whom Christ died ;' that is, the scanda- lous abuse of this knowledge. In short, if any great damage to the souls or bodies, scandal or inconvenience, should come upon urging these externals, surely they should be forborne ; for if it be the will and pleasure of the King of kings and Lord of lords that matters com- manded by his affirmative precepts should be forborne for charity's sake, men should be persuaded to remit of the rigour of their imposi- tions in this kind, though the things imposed were indifferent, and the ]iractice of them in some cases a duty ; yet if it would destroy charity, we are to leave our prayers, public and private, forsake a sermon to save the life of our neighbour ; nay, to quench the fire burning his house ; nay, to help his cattle out of the ditch. But I will prosecute this no further.
Let me now make some use of what hath been said.
1. Let us take heed that we be not of the number of them that are serious and zealous in some things, but not in all. Partial zeal hath always been the note of hypocrites ; as the pharisees were earnest for externals, but neglected justice and charity. Saul is an instance of partial zeal in destroying the Gibeonites and sparing the Amalekites : 2 Sam. xxi. 2, ' Saul sought to slay them in his zeal to the children of Israel and Judah.' He was expressly commanded to root out the Amalekites, but he spared Agag out of seeming pity ; but useth bar- barous cruelty in seeking to root out the Gibeonites, who were to be preserved by oath and covenant ; and this he is said to do in his zeal. Not a true zeal, surely, as aiming at God's glory ; for it tended much to his dishonour to have them destroyed, who were new proselytes, and professing religion, and had put themselves under God's protection ; but a preposterous hypocritical zeal, of aiming, as he pretended, at the welfare of the commonwealth of Israel : his main intent was popular applause, and to gratify them who envied the Gentiles should be in- corporated into God's people. An hypocrite's conscience is not uniform,
12 THE PREFERENCE OF DUTIES: [MaT. IX. 13.
but brought upon the stage for a turn. I shall give you another instance in Jehu, mighty zealous in destroying the idolatry of Baal, which was the idolatry of the house of Ahab ; but not only cold and inditlerent, but resolute against the destroying the calves of Dan and Bethel, which was the idolatry of Jeroboam: 2 Kings x. 28, 29, ' Thus Jehu destroyed Baal out of Israel, Howbeit, from the sins of Jero- boam, wherewith he made Israel to sin, Jehu dejjarted not from them, to wit, the golden calves in Dan and Bethel.' Reasons of state per- suaded the one, and dissuaded the other. His interest lay in ruining the house of Ahab, and in taking care that the tribes might not revert to the house of David, Thus you see men zealous in some things may grievously sin in others. Therefore, my beloved, be you careful to regard all God's commands in their place ; piety in its place, justice in its place, mercy in its place. The Jews, after they had smarted in Babylon, were zealous against idols, but robbed God of his dues, never took care to restore the riches of the temple. Therefore the apostle taxetli this partiality of zeal : Eom, ii. 22, ' Thou that abhorrest idols, dost thou commit sacrilege ?' The latter prophets tax them much for that crime. The Jewish form still is hatred of idolatry, insomuch that they think that all the plagues that come upon them is for the idolatry of their fathers, especially in the sin of the golden calf in the wilderness ; and translate the scene of their repentance far enough from themselves, that they may not see their present sins, both in breaking the moral law and despising Christ, And every party is observed to have their form ; one sj)ecial commandment which they stick unto, which they are zealous for, whilst tliey neglect the rest. The reproaches of our enemies, saith the pharisee, are only for the fourth comraandment.i but neglect the rest ; zealous for the Sabbath, but unconscionable all the week after. Oh, let there be no occasion for this ! Others seem to make little reckoning of other command- ments, aud insist only ui)on the fifth, obedience to superiors. The charge is sometimes carried between the third and sixth- command- ment ; they will not sw^ar, but will lie, and slander their neighbours, I mention these things to show what need we have to be uniform in our obedience unto God.