subject thyself therefore to it. Though we behave ourselves as stubborn horses, he will tame us and overrule us well enough ; he is too mighty for us. Our stubbornness is the ground of all our crosses and afflictions ; for if we will not easily bo brought in, God, that out of his mercy chose us, will bring us in to yield. For he will have his will in us, or of us. He will glorily his justice upon us, if his mercies will not work. Lastly, consider the greatness of this sin, to whet us on to the duty enjoined. Though we seem to murmur only against men, we murmur against God ; for what saith he to Moses ?* ' They have not cast off thee, but they have cast off me,' 1 Sam. viii. 7. God takes part with those in authority, as Moses was. For there is no contempt of man, but comes from a contempt of God. The breaches of the second table do spring from the breaches of the first. Observe also, this sin hath ever been grievously punished, it being a sin that pulls God out of his throne, and makes men dare to teach God how to rule. It robs God of his worship, fear, trust, reverence ; for it proceeds from the want of them ; and lastly, it brings with it great vmthankfulness, making men forget all God's goodness bestowed on them.
' Disputing or reasoning.'
It issues from murmuring. For when we are come to that pass that we murmur, lest men should think us rash in doing it without cause, we then endeavour to defend ourselves with reason ; and indeed there is nothing that a carnal man does, but he will have reason for it ; and he will have the world see that he doth not anything without reason. He will dispute with God by questioning whether this or that duty is necessary, and against civil authority by questioning the lawfulness or necessity of such duties as he is enjoined. This is a great sin. In divine truths, disputing is partly about probables, and therefore it is excellent to find out of probables the truth ; but in divine truths, to dispute or make question, is little less than blasphemy. And it is observable that in those times when there was most disputing, as among the schoolmen and the like, about religion and divinity, there was least divinity practised, and very few good men. For the heart of man was then taken up in the consideration of this or that quiddity ; and quite neglected the practice of those truths that were known.
Quest. But it will be asked, is all disputing evil ?
Ans. No. The Turk will have none about the Alkoran, and the pope he will not have men dispute about anything that concerns him. The devil and his instruments they ever run into extremes. Either men must call in question all the grounds of divinity, or else receive upon trust whatso- ever is delivered to us. No. We must know in doubtful things, this is good and required to find out certainty. The end of motion is rest, and the end of questions and doubts tends to truth. Yet have we many spend all their life in this or that question or doubt, and edify little or nothing. Like those physicians are they w^ho contend and question about the good- ness or badness of this or that meat, when a strong labouring man eats it, and finds as good nourishment out of it as out of any other. While men dispute and talk about this or that doctrine, a sound downright Christian receives it, digests it, and is nourished thereby, while the others do even starve themselves. Let therefore God alone with his secret will. Homo sum, said Salvian, secreta Dei von inteRujo [d). God does what is done, be thou content. In human authority also we ought not to dispute, for the subject hath no calling to know the mysteries of state. It may be a sin to command, and yet a virtue to obey. It is thy duty to obey, not to question.
* Samuel. — G.
THE CHRISTIAN WORK. 23
But if in thine understanding it be plainly evil wliicli is commanded, obey not.* Job did thus, and Job would hear his servant speak. Job xix. 16. But if it be uncertain to thee and doubtful, certain it is thou must obey. Obedience must be without syllogisms. The servant ought to obey, the master must question.
ArERSE 15.
* That tve may he blameless, and harmless, the sons of God withont rebuke, in the midst of a crooked and i^erverse nation, among ivhom rjou shine as lujhts in the world.''
This verse contains a reason, drawn from the end, why we should do all things without murmuring or disputing. The reason is threefold.
First, that you may be blameless. Secondhj, harmless. Thirdly, that you may be the sons of God.
' Blameless.' This word, if it be taken generally, is a thing that none can attain to. God cannot be without blame, for wicked men will quarrel with him, be he never so good. Chi-ist could not live without blame, though he went about doing good continually, Heb. xii. 3. It is said he endured the cross and despised the shame ; nay, the best men are subject to most shame. Stop wicked men in their lewd courses, they f are thought presently to be enemies. And the wicked take that for a wrong, whenas they receive so much good from others that they cannot requite it. But the proper signification of the word is in effect thus much, that they should so behave themselves, as they should not give any just occasion of offence, either to their own consciences, or that of other men. Walk towards God without all manner of profanation or irreligious course, and let your gesture towards men be just, that your conscience may clear you of all fraud or guile ; and let your carriage toward your own self be free from all abuse of your person, by gluttony, drunkenness, and the like. In a word, be holy, righteous, and sober.