The blessed apostle, in the former part of this chapter, had given direction in cases of conscience, being a man that had the tongne of the learned to speak a word in season to the weary, Isa. 1. 4 ; whereupon, having in his eye greater matters, as his use is almost in every epistle, he calls them from particular cases, that they should not overmuch trouble themselves about them, but mind the main, ' The time is short : let those that are married be as if they were not,' &c. But yet, notwithstanding,
He gives satisfaction to the particular cases. For as, in travelling, it is not enough to know that a man's way lies east, or west, or north, or south, but he must know the turnings and windings, the particularities of the way; so in religion it is not enough to know that we must serve God above all, and love our neighbour as ourself, &c. Those generalities atheists will embrace, and in pretence of them shake off all further study of religion. Our knowledge must stand in clearing particular cases also, which, being cleared, the way is smoother to heavenward. Yet, notwithstanding, we must not dwell too much upon particulars, for here you see the apostle calls them off, ' Finally, my brethren, the time is short ;' it remains that we look to the main, &c. ' For the fashion of this world passeth away ;' wherein we considered* two points in general, which I will only name, and hasten to that which followeth.
The first was this, that,
Doct. 1. A very good way to satisfy cases of conscience in jmrticular, is to have in our mind the main.
For there be many that puzzle themselves all their life about this and that particular, and forget the main in the mean time. Let a man look to the main, and he will soon resolve in such particulars as these whether it be good to redeem time to hear a sermon now and then. He will do the thing, and not stand making a case of it ; for when he considers how it
* From this reference it would appear Sibbes had delivered sermons that have not been preserved, from the present text. — G.
42 THE SPIRITU.\X, man's AIM.
helps to tlie main, the saving of his soul, &c., for which he camo into the world, he will easily bo resolved.
And so for sauctifying the Lord's day entirely ; many have scruples and keep ado, but if they had the love of God in their souls, and did look to the main, they would see it to be an idle question. For how much con- duceth it to the main ?
And so for conversing with company, are they such as are comfortable and cheerful ? Are they such as we may profit by ? Why do I entangle myself and hinder the main ? So we see Paul, in resolving the particulars, he calls them to the main : * Brethren, the time is short,' and therefore be in these things as if ye were not (as we shall see anon in the particulars), ' for the fashion of this world passeth away.' This is the reason why none but a true Christian can carry himself moderately in the things of this world. "Why ? Because none but a sound Christian hath a main, and a chief end that sways the stern* of his whole life ; he looks to heaven and happiness, and how it shall be with him afterwards, and he considers parti- culars thereafter ; when another man of necessity must err in particular cases, because he hath not a gracious aim. You have no man but a Chris- tian, but he loseth himself in the things of this world.
The second thing is this ; you see that,
Doct. 2. Eclif/io)!. meddles with cdl matters.
With the world, with marriage, with buying, and possessing, as we shall see afterwards. Saith an atheist that stomachs it, that his ways should be hindered from that commanding sldll of religion which hath to do in all things, What hath the minister to do with our callings, with lawj^ers, with tradesmen, or statesmen ? What hath the minister to do with these things ?
It is true, not with the materials, with the particular matters of those callings. That is left to those that are artists, and that have skill in the particulars of their professions in each kind. But a minister and a Chris- tian, and religion in any man, hath to deal with these things, as they help to further the main. For religion is a skill that fits a man for a further end, for his last end, for heaven.
Now, being such a skill, it must direct everj'thing so far as it helps or hinders that. State knowledge, we say, is a commanding knowledge. Why ? Because it meddles with all trades. How ? Hath a statesman skill in this or that trade ? No ; not in the particular mystery, but he hath skill so far as he sees what may serve for the public good. Let the safety of the commonwealth be the law of all trades. The state knowledge is the supreme knowledge, which is for the good of the whole ; therefore he cuts off particulars if they be mischievous to the whole. So all trades must be told of their faults, as they are blemishes to religion, for we must not be so in this or that trade, as that we forget we are Christians, and therefore we must hear meekly the word of God when it meets with our particular callings. We see Paul meddleth with buying and selling, with marriage, &c. How ? As far as they might hinder the main : ' Finally, my brethren, the time is short, and the fashion of this world passeth away.' Therefore be not overmuch in these things.