DISPUTES REVIEWED: IN A SERMON, PREACHED AT THE EVENING LECTURE, AT SALTERS HALL, ON LORD'S DAY, JULY 23RD, 1710. MARK ix. 33. What was it that ye disputed among yourselves by the way? OUR Lord Jesus is here calling his disciples to an account about a warm debate they happened to have among themselves, as they travelled along, upon a question often started, but not yet determined, Which of them should be the greatest? They thought no other but that their Master should shortly enter upon the possession of a temporal kingdom, and all the pomp and grandeur of it, and they should be preferred with him; but they could not agree who should be prime-minister of state, and have the first post of honour. It is a sad instance of the remainders of corruption in the hearts even of good people; and shows that pride, ambition, and affectation of worldly honour, are sins that do most easily beset even Christ's own disciples; which, therefore, we should all carefully watch and strive against. Probably our Lord Jesus overheard some words that passed in this dispute; for those who are hot upon an argument are apt to speak louder than becomes them; and when the temper is not kept within due bounds, commonly the voice is not. But whether he overheard them or no, he knew very well what they had been talking of, and every word that had been said, and, which was more than any man could know, from what principle it was said, and what more they would have said; for as there is not a word in our tongue, so there is not a thought in our heart, though newly risen and started there, though industriously suppressed and stifled there, but he knows it altogether. He is that essential, eternal Word of God, who is a discerner of the thoughts and intents of the heart, and before whom all things are naked and open. Let all the churches take notice of this, That our Lord Jesus not only knows our work, but is he who searches the reins and hearts.c And yet, though Christ knew what his disciples had been talking of, he asked them what it was, because he would know it from them, and would have them to confess their fault and folly in it; that from thence he might take occasion to rectify their mistakes, and to instruct and reason them into a better temper. Think not that my design from this text is to arraign, examine, or inquire into any disputes or contests that may be among you, of any kind; for as (blessed be God) I know of no particular occasion for it, nor have any thing else in my eye, in the choice of this subject, but what is common to all; so if there were, I should think myself the unfittest man in the world to be a judge or a divider. And besides, if I should thus go about to take my Master's work out of his hands, I should contradict that which is my design-in putting this question to you, What was it that you disputed among yourselves by the way?-and that is, to show you that our blessed Lord Jesus does and will inquire into these matters, and bind you over to his judgment. Four things this text teaches us, who are all in profession disciples of Christ, as we are baptized Christians. I. That we must all expect to be called to an account by our Lord Jesus. II. That we must, in a particular manner, be called to an account about our discourses among ourselves. III. That, among our discourses, we shall especially be called to an account about our disputes. IV. That, of all our disputes, we shall be most strictly reckoned with for our disputes about precedency and superiority. I. We must all expect to be called to an account e Rev. ii. 19, 23. shortly, by our Lord Jesus, concerning the temper | sure work for our own souls; and often call our of our minds, and the course and tenor of our lives, now we are in the way. 1. We are all now in the way, following Christ, as his disciples here, in consort. We are viatores -travellers, under the conduct of our great Master, | towards the better country. And here we are upon trial; it is the state of our probation; and according as our steps are, while we are in the way, our rest will be when we are at our journey's end. It concerns us therefore, what we have to do, to do it while we are yet in the way ;d and whatever we do while we are in the way, to do it with an eye to our end. 2. There will be a review of what passes in the way; it will all be called over again; every work and every word will be brought into judgment, will be weighed in a just and unerring balance, will be produced in evidence for us or against us. There will not need any repetition, every thing is now recorded in the book of God's omniscience; and it is enough that, in that day, the books will be opened, and all will be judged out of those things which were found written in the books, according to their works. It concerns us therefore, whatever we do in the way, to do it as those who must give account, and to consider how it will pass in the account; how it will look in the review; that we may dread doing that which will make against us then, and may abound in that which will be fruit abounding to our account, and which we shall meet again with comfort, on the other side death and the grave. 3. The account in the great day must be given up to our Lord Jesus, for we call him Master and Lord, as these disciples did; and to him therefore we are accountable, as scholars and servants, how we spend our time. He is our Judge, for he is our Law-giver; and to him the Father has committed all judgment, particularly that in which he will judge the world in righteousness by that man whom he has ordained. Christ shall have the honour of it, and let all good Christians take the comfort of it, that he who is an advocate for all believers will be their judge: but withal, let it oblige us to the utmost care and circumspection in our walking: we must therefore labour to be accepted of the Lord, and approve ourselves to him in our integrity, because we shall all appear before the judgment-seat of Christ,' to give account of every thing done in the body. God made the world, by his Son; and by him, as the fittest person, he will judge the world. Now this is a good reason, (1.) Why we should judge ourselves, and prove our own work, and see that our matters be right and good against that day. Let us examine ourselves concerning our spiritual state, that we may make d Matt. v. 25. e Eccl. xii. 14. f Rev. xx. 12. g Phil. iv. 17. Isa. xxxiii. 22. i John v. 22. k Acts xvii. 31. selves to an account concerning the way we are in, and the steps we take in that way, that we may renew our repentance for whatever we find to have been amiss, and make our peace with God in Christ. And if we would thus judge ourselves, we should not be judged of the Lord. When we come to our journey's end, it will be asked, how we carried ourselves in the way. Let us therefore carry ourselves accordingly, and ponder the path of our feet. m (2.) It is a good reason why we should not judge one another, or be severe in our censures one of another: we thereby invade Christ's throne, for it is his prerogative to call his disciples to an account; and though he designed them to be one another's helpers, he never intended they should be one another's judges. We must all stand before the judgment-seat of Christ, and therefore must not judge one another. We must be judged ourselves; and may expect to be judged with severity, if we be severe in judging our brethren, for the measure we mete will be measured to us." Our brethren likewise must be judged by the Lord Jesus, and, therefore, if we pretend to judge them, they are coram non judice-before a judge without authority. Who are we that we should judge another man's servant? to his own master he stands or falls, and to his judgment it is fit we should leave him. II. Among other things that pass in the way, we must expect to be called to account for what we have talked among ourselves. We are apt to make a light matter of this; and when we have talked at random, what comes uppermost, without regard to God or man, we think to turn it off with an excuse that it was but talk, and words are but wind: but we wretchedly mistake, and put a cheat upon ourselves, if that be true which our Saviour has told us, and undoubtedly true it is, that not only for every profane and wicked word, for every false and spiteful word, but for every idle word that men speak, they must give account in the day of judgment; nay, and so shall their doom be, for by thy words thou shalt be justified, and by thy words thou shalt be condemned.P Christ takes notice of what we say, now; and we should think we hear him say to us when we are in conversation, as he did to the two disciples going to Emmaus, What manner of communications are these that ye have one to another, as ye walk and are sad,a or, as ye sit and are merry? Are they such as become Christians? Are you not saying that which must be unsaid again by repentance, or you will be undone? And as Christ takes notice of it now, so he will call it over again in the day of account. What we talk among ourselves with the usual freedom of conversation we do not expect to hear of again; it is inter nos-between ourselves, and therefore we think we may allow ourselves a liberty. What is said under the seal of conversation, we think almost as safe in point of honour, as what is said under the seal of confession; none but a tale-bearer, that great mischief-maker, will reveal such secrets ; but though it be talked among ourselves, it cannot escape either the cognizance or the judgment of our Lord Jesus. 1. If we talk any thing which is good among ourselves, and which is to the use of edifying; which manifests grace in the speaker, and ministers grace to the hearers; Christ takes notice of that, and we shall hear of it again to our comfort, in that day when those who thus confess Christ before ment shall be owned by him before his Father, and the holy angels. When they who feared the Lord spake often one to another, for their mutual encouragement to hold fast their integrity in a time of general apostasy, The Lord hearkened and heard it, as one greatly well pleased with it, and a book of remembrance was written before him, in which were entered all those pious conferences of them that feared the Lord, and thought upon his name ;" and the day will come when this book, among the rest, shall be opened. There is not a good word coming from a good heart, and directed to a good end, but it is heard in secret, and shall be rewarded openly, though, perhaps, there are those now who ridicule and banter such language. What is spoken for the edification of others, will turn to a good account to ourselves: and it will add to our joy in heaven, to have been any way instrumental to help others thither. Nay, if it should not reach their hearts for whom it is de- | signed, yet the comfort of it will return into our own bosoms; and what was well intended for the honour of Christ, shall not be overlooked in the day of account. This should engage and encourage us to keep up religious discourse, that it will be remembered to our advantage in the accounts shortly, though we may forget it; as the righteous could not say that ever they saw Christ hungry, and fed him, or thirsty, and gave him drink; yet Christ will not forget it, but will place it to account, as an acceptable service done to him. 2. If we talk any thing that is ill among ourselves; if any corrupt communication proceeds out of our mouths, dictated by the corruption of our minds, and which has a tendency to corrupt the minds and manners of others; Christ observes that too, is displeased with it,--and we shall hear of it again, either by the checks of our own consciences, in order to our repentance, or in the day of the revelation of the righteous judgment of God, when, according to Enoch's prophecy, the Lord shall come to reckon with sinners, not only for all their ungodly r Prov. xi. 13. ■ Eph. iv. 29. 1 Matt. x. 32. u Mal. iii, 16. Matt. xxv. 37. w Jude 15. x Ps. 1. 20. y Exod. xxii. 28. deeds, but for all their hard speeches, spoken against him. It will be asked sooner or later, What was it that you said such a time, proudly, vainly, filthily, that foolish talking and jesting which is not becoming? What was it that you said in such and such company by way of reproach to your neighbour, when you sat deliberately, sat magisterially, and spoke against your brother, and slandered those,* whose good names you ought to have protected? or, which aggravates it, by way of reflection on your superiors; reviling the gods, and speaking evil of the rulers of your people, little thinking that a bird of the air may carry the voice? Let this consideration oblige us all to take heed to our ways, that we offend not with our tongue, and to keep our mouth as it were with a bridle, that we may say nothing but what we can bear to be told of again. And we have need to beg of God, that by his grace he would set a watch before the door of our lips, a double watch upon the door of our hearts, out of the abundance of which the mouth speaks, that nothing may proceed from them to his dishonour. III. As our other discourses among ourselves by the way, so especially our disputes, will all be called over again, and we shall be called to an account about them. What was it that ye disputed among yourselves? What was the subject of the dispute? and how was it managed? Disputing supposes some variance and strife, and a mutual contradiction and opposition arising from it. Disputing by the way is falling out by the way, a thing directly contrary to the charge which Joseph, as a type of Christ, gave to his brethren, See that ye fall not out by the way; and therefore we may expect to be reproved for it. There are disputes that are of use among the disciples of Christ, and which in the review we may reflect upon with comfort. Did we dispute-For the conviction of atheists and deists, and other the enemies of our holy religion; or for the confirmation of those who were in danger of being drawn away by their delusions? Did we contend earnestly for the faith once delivered to the saints, and with meekness and fear both instruct others that oppose themselves, and give a reason of our own hope that is in us? Did we, fairly and calmly, discuss lesser matters in difference between us and our brethren, that we might find out the truth, and have our mistakes rectified; or, if we cannot, hereby, come to be of the same mind, yet we may see that even those we differ from have so much colour of reason on their side, as that they may still differ from us, and yet not forfeit their reputation either for wisdom or honesty? Did we, with prudence and mildness, debate our cause with our neighbour himself, and not go forth hastily to strive; did we tell him his fault between us and him alone, before we told it to the world or the | unspeakable," but was so much at a loss to express church, in order to a friendly accommodation? himself concerning the work of redemption, though These are disputes which will pass well in the account when they come to be called over again. it is in some measure revealed, that despairing to find the bottom, he sits down at the brink, and adores the depth of that mystery: O the depth of the wisdom and knowledge of God! O what reason have we with Job to abhor ourselves, and to repent in dust and ashes, because, like him, in our disputes with our friends, concerning the reasons and methods of God's proceedings, we have darkened counsel by words without knowledge; and have uttered that which we understood not, things too wonderful for us. But our disputes are too often such, that when we come to be asked about them, as the disciples were here, we shall, like them, hold our peace, as being ashamed to have them spoken of again, and having nothing to say in our own vindication: and (as the town-clerk of Ephesus apprehended) when we are called in question for the uproar, can show no justifiable cause, whereby we may give an account of it.' Three things may occasion disputes among Christians, among ministers, neighbours, friends, rela- Perhaps it was something below us, not worth distions, which, perhaps, when they come to be reflected puting about, especially, with so much warmth and upon, as here, will be found to have a great deal in | violence: it was a trifle, a mere strife of words, a them that was culpable: different opinions, separate dispute de lana caprina-about a thing of no value ; interests, and clashing humours. as if the matter were started only for want of something to wrangle about; so inconsiderable a thing, that which way soever it goes, the costs are much more than the damage. In the reflection, we may justly blush to think that we should make so much ado, so great a noise, about nothing. Perhaps it was something foreign to us, that we were no way concerned in; some matter of politics it may be, which belongs not to those of our rank and station, but must be left to wiser heads, whose business it is to deal in things of that nature. Our Lord Jesus after his resurrection twice checked his disciples for a vain curiosity :—once in inquiring concerning one another's affairs; when Peter asked concerning John, What shall this man do? Christ an 1. Disputes commonly arise from difference of opinion, either in religion and divine things; (about which oftentimes the disputes and contests are most violent ;) or in philosophy, politics, or other parts of learning; or in the conduct of human life. While men differ so much in capacity, temper, genius, and education, and different sentiments are received by tradition from our fathers, it cannot be expected that men should all agree in the same notions. The same thing seen with different eyes, and by different lights, may appear to one true and very good, and to another false and very bad, though both employ their faculties about it with equal diligence and sincerity. This cannot but give rise to disputes, for we are naturally forward (and sometimes over-for-swered him, What is that to thee? Follow thou me ?5 ward) to clear ourselves, and convince others; and have such a conceit of our own judgment, as to think that every body ought to be of one mind, and that if they will be ruled by reason, they will be so: for vain man would be wise, would be thought to be so, though he be born as the wild ass's colt.* But these disputes are often such as we may justly be ashamed of, when we come to look back upon them. (1.) Upon account of the matter of them. What was it that we disputed among ourselves? What was it we were so hot and eager about? Perhaps it was something above us, about the nature and attributes, the counsels and decrees, of God; and the operations of his providence and grace; and the person of the Mediator: those secret things which belong not to us: things which we did not understand, nor could: things which it was presumption for us to dispute about; for the angels with an awful reverence humbly desire to look into them," as not pretending to be masters of them. And the great apostle, who had been in the third heavens, not only owned that the words he heard there were and another time in inquiring concerning God's counsels, It is not for you to know the times or the seasons. Perhaps it was something indifferent; like the controversy among the primitive Christians concerning the observing of days, and making a distinction of meats, which the apostle himself does not think fit to determine, but leaves each side to practise according as their judgment was, without imposing upon either, since they might be of either mind, and yet be accepted of God; only he forbids them to fall out about it, or to despise or judge one another. (2.) Upon account of our management of them. When our disputes among ourselves by the way come to be reviewed, it will be found that the mischief was done not by the things themselves, concerning which we differed, but by our mismanagement of the controversy. Our Master will be displeased with us if it be found that we have been hot and fierce in our disputes, and have mingled our passions and peevish resentments with them; if a point of honour has governed us more than a point of conscience, and p Job xlii. 3, 6. q 1 Tim. vi. 4. s Acts i. 7. Rom. xiv. 2, &c. k Job xi. 12. u 2 Cor. xii. 4. . Rom. xi. 33. r John xxi. 22. we have contended more for victory and reputation, | ried, by dint of opposition, against equity. Perhaps than for truth and duty; if we have contended about things of small moment for, or against, them, and have neglected the weightier matters of the law and gospel; if we have spent more of our zeal on matters in difference than they deserve; and have lost the vitals of religion, in our heat about circumstantials, and have disputed away our seriousness and devotion, What then shall we do when God riseth up? and when he visiteth, what shall we answer him?" you disputed about something very trivial, and of small value, which was not worth controverting, but which if the right were indeed of your side, you might have receded from it for peace' sake, without any detriment to yourselves or families. Perhaps the dispute might have been prevented, or when it was began, might quickly and easily have been accommodated, with a little wisdom and love; as the strife between Abraham and Lot was soon ended, and the matter compromised by Abraham's prudent condescension. A little yielding would pacify great offences, and put an effectual stop to that threatening mischief which sometimes a little fire kindles. Review your law-suits. And it may be you will find, that how stiff soever you were in the heat of the prosecution of them, your cooler thoughts tell you they were not managed as become Christians; you did not try to end things, as you ought to have done, in an amicable way. Perhaps they were begun rashly, and in passion; and then no wonder if they be carried on unfairly, and that which was a hasty, sudden passion in the beginning of the quarrel, is in danger of ripening into a rooted malice before the end of it, and they who at first pretended that they designed only to right themselves, at length, as their resentments have grown more and more keen, are not ashamed to own that they are resolved to avenge themselves. If in our disputes for the truth, we lie against the truth, and speak deceitfully for God, the good intention will be so far from justifying the lie, that the lie will condemn the good intention, and convict it of hypocrisy; for if the intention were really good, such a practice would be abhorred. If we have the itch of disputing, and a spirit of contradiction, that is certainly one of those foolish hurtful lusts, from whence come wars and fightings. If we receive our brethren who are weak to doubtful disputations; and love to perplex and puzzle them, and run them aground with objections against what they and we believe; it shows a great contempt both of the truth and of their souls, and is a jesting with both. If we judge, and censure, and condemn our brethren who are not in every thing of our mind, and though we call ourselves disciples, set up for masters, many masters; if we give reproachful language, and call foul names, which commonly betrays the weakness of the cause, and is ingloriously pressed into the service to make up the deficiency of argument; we shall have a great deal to answer for, when all our disputes shall be called over again by our Master. 2. Many disputes arise from separate and inter-ing together in unity, is very provoking to Christ, fering interests in this world. Neighbours and relations quarrel about their rights and properties, their estates and trades, their honours and powers and pleasures; Meum and Tuum-My rent and Thy bond, are the great subjects of dispute, and engage people in endless strifes. The first dispute we read of in the primitive church was about a moneymatter; the Grecians quarrelled with the Hebrews because they thought their widows were neglected in the daily ministration. Many disputes of this kind happen, which will be inquired into as well as those about differences in opinion; and therefore it concerns us to reflect upon them, that whatever we find to have been amiss in them may be repented of. We may, in godly sorrow, quarrel with ourselves, and justly, for our unjust, unbecoming quarrels with our brethren: Ask then,-What was it that you disputed about with such a neighbour, or such a friend, at such a time? Perhaps you disputed that which you ought to have yielded without dispute, a just debt or a rightful possession, which you thought to have car These disputes, as they are most common, so they are most scandalous, among relations, and those who are under particular obligations to love one another. And whatever keeps brethren from dwell who has made brotherly love the livery of his family: and it is very hardly removed; for a brother offended is harder to be won than a strong city, and their contentions are as the door of a castle; witness Jacob and Esau. 3. Some disputes, and hot ones too, arise merely from passion and clashing humours, where really there is nothing of judgment or interest in the case. Some indulge themselves in a crossness of temper, that makes them continually uneasy to their relations, the nearest, the dearest, and to all about them. They love to thwart and disagree, and to dispute every thing, though ever so plain, or ever so trifling. Many make their lives, and the relations wherein they stand, uncomfortable by this; especially when both sides are of such a spirit: one will have their humour, their saying, and the other will have theirs, and so they are ever and anon disputing which shall be greatest, and instead of aiming to please, are contriving to displease and contradict one another. But do such consider, that they must give an ac |