The Scripture directory for church-officers and people, or, A practical commentary upon the whole third chapter of the first Epistle of St. Paul to the Corinthians to which is annexed The godly and the natural mans choice, upon Psal. 4, vers. 6, 7, 8 / by Anthony Burgesse ...

AN EXPOSITION WITH Practical Observations ON THE Third Chapter of the first Epistle of S^t Paul TO THE CORINTHIANS.

1 COR. 3.1.

And I, Brethren, could not speak unto you, as unto spiritual, but as unto carnal, as unto babes in Christ.

FOr the Apostles method, observe this; you have his Com∣plaint, and the Cause of his complaint: His Complaint, I Brethren, could not speak unto you, as spiritual, but as car∣nal. Where,

First, There is the Compellation, Brethren. He repro∣veth, yet keeps up his love: This mollifieth and suppleth the wound; Dilige & loquere quod velis, said Austin. Some have observed in the Old Testament, the Prophets in their Sermons were more severe, Thus saith the Lord, and they never call their Audi∣tors Brethren; but in the Gospel, a dispensation of love, there is often Brethren, and I beseech you by the mercies of Christ.

Secondly, There is the Matter of the Complaint, I could not speak unto you. This phrase [I cannot] in Scripture, doth not signifie a plain absolute impoten∣cy; for no question Paul being full of spiritual gifts, might, if he would have preached to them, though carnal; but it denoteth either some inward affection in our selves, or outward occasion from others, that makes us suspend our actions.

Thus, The world cannot but hate you▪ ••iz. because of the inward venemous affe∣ction against God. How can I do ••••is, and sinne against God? viz. because of his inward love to God. Mark 6. it is said, Christ could do no miracles there, be∣cause of their unbelief; and so here, I could not, that is, my prudence, my wis∣dome hindered me, you were not a subject capable, according to that Rule, Illud possumus, quod jure possumus.

Thirdly, The Object of this complaint, the Corinthians described, first, Nega¦tively, not as spiritual; then Positively, but as carnal. Of these in their proper place.

Fourthly, The Explication of that phrase Carnal, which might seem to pro∣voke them much, As babes in Christ. Many profitable points are in this verse. And first from that phrase, I could not speak to you, Observe

* 1.1That the ignorance and sinfulness of a people, are a just cause, why faithfull and wise Ministers of the Word, do not sometimes preach of the more sublime and excellent points in Christianity.

Paul desired not only to lay a good foundation, but also to build an excellent superstruction, but the rudeness and ignorance of his hearers restrained him: Even as the Husbandman doth not sow his best seed, wheat, and the like, because his ground is so barren and lean, that it will not bear it. As the Schoolmaster teacheth not his choisest notions, because the Scholar cannot receive them. See how sadly Paul complaineth, Heb. 5.12, 13. they were not such who could re∣ceive strong meat; therefore he presseth them not to rest alwayes in the first prin∣ciples and elements of Religion, but to be carried on to further perfection. Mi∣nisters are compar'd by Paul to Nurses, 1 Thess. 2.7. if they should give bread and meat to young Infants, this were not to nourish them, but to choak them: Our Saviour to this very purpose, shewing, that beginners are not prepared for lofty and more spiritual truths, excellently instanceth, in old bottles receiving new wine, Luk. 5.36. which presently break, not being able to bear the strength of it.

To open the Doctrine, consider, That in Christianity, and so in our preach∣ing, there is a two-fold kind of matter:

• 1. That which is Fundamental, plain, necessary and easie, being the first prin∣ciples of Religion, the total ignorance whereof damneth.
• 2. There are admirable Cons••quences and Conclusions to be deduced from, and improved out of these, unto which the godly are to grow, not resting in the former▪ but greedily desiring the later. The fore-named place, Heb. 5.12. evidenceth this; where he tels us of first principles, such as every one must learn, Repentance from dead works, Faith in God, the Resurrection of the dead, and eternal Judgment; so these be principles and foundations, and it is as impossible to build up towards Heaven without these, as to build an house without a foun∣dation. The Apostle compareth these to milk, and the other to strong meat. Now as it is a shame for a child alwayes to suck; so it is not only a shame, but a grievous sinne, for a people to be capable of nothing but milk. To be children alwayes: And if Paul was so offended at it, What cause have the Ministers of God in these dayes to burn with zeal, because of the general ignorance upon most people? Alas, how many do not so much as understand the first princi∣ples? How many have not laid a foundation? We cannot preach to them, no not as babes, much lesse as grown men, they are even bruitish Pagans almost for their ignorance in religious things. But of that more hereafter.

This is to shew you, That Christs school hath many forms, and it is a sinne and a shame to be alwayes in the Alphabet. For further prosecuting the Doctrine,

Consider first, How Ignorance doth restrain the Ministers abilities. And

2. How sinfulness, for both these are in the Doctrine. And both these Paul intends in calling them carnal. Ignorance is an impediment to our preaching, in these particulars:

First,* 1.2 The more eminent and sublime mysteries of the Gospel about Christ and his righteousnesse, we cannot so frequently preach upon, but these things which may be known of God by the natural light of conscience, and by the works of Creation. There are things known of God, partly by natural light of conscience, especi∣ally if furthered with Education; and things by supernatural Revelation, and Authority of the Scripture meerly; such is the whole Doctrine about Christ and his Offices. Now this later sort of matter, which is the marrow and life of all preaching, many of our Congregations, as they now stand corrupted with blindness and ignorance are not prepared to receive it. For generally people know no more than what may be known of God, by the common principles of reason, and what their Parents have taught them by tradition; but for acquaintance with the truths of the Gospel, which are revealed to us in the Scripture, they have but a glimering about them, if any apprehension at all. When Peter had made that Confession of Christ, Thou art the Sonne of the living God; Christ saith, Flesh and blood had not revealed this to him, Mat. 16.17. Now most peo∣ple have no more knowledge, no more apprehension in matters of Religion, than what flesh and blood revealeth to them. We that are Ministers, and have oc∣casion to enquire into the knowledge of people, have cause thus to complain. Heb. 5.19. a notable place, Every one that is a babe, is unskilfull in the Word of righteousnesse, that is, in the Mystery of the Gospel: so that to preach much of Christ, till people be prepared by knowledge, or fitted by principles for him, is to throw seed on the ground before it be plowed.

Secondly, As those sublime mysteries cannot be often preached on, (though sometimes we must, because we are debtors to the wise, as well as the foolish, and there are spiritual as well as carnal in our Congregations) so likewise, That growth in knowledge, and increase more and more in heavenly light and knowledge, cannot be pressed where grosse ignorance is. You shall see this much pressed in Scripture, not to rest in foundations, to grow in knowledge: Yea one main end of the Ministry, is to carry us unto a full stature in Christ, Ephes. 4 13. Now (alas) how can our Ministry be for growth to such, who are not so much as babes, who are not yet begotten anew by the Word? Can we expect any in∣crease or fruit, when men are not so much as plants planted by God? Many Congregations being like Golgotha, places not of dead skuls, but of dead hearts, Oh how short do our people come of the primitive Christians! These very Co∣rinthians, see how Paul commends them, 1 Cor. 1.5, 7. Ye are inriched in all utterance and knowledge, and yet he finds faults with them. Alas, the Ministers of God have farre higher and larger degrees of knowledge and grace to press you to, if once the foundation were laid.

Thirdly, There are many choise and excellent duties, in the exercise whereof a Christian would have much joy, and bring much glory to God; but the ignorance of a people makes the Mixister not so frequently urge those, because other things must be done first. The duties are these, Let the word of God dwell plentifully in you, teaching and admonishing one another, Col. 3 6. And again, Exhort and provoke one another, &c, Heb. 10.14 Thus the Father, he is to make his family like the Church of God, he is to instruct those that are under him in the knowledge of the Lord. Husbands they are to be such as can inform their wives, if they doubt of any thing in Religion, Let them ask their husbands at home, saith Paul. 1 Cor. 14.35. So families are to serve God, as Joshua and Abraham resolved, which is by praying to him, and calling upon his Name: How can these things be pres∣sed by a Minister upon a people grosly ignorant? How few Parents or Masters

have you that know how to serve God in their family? How few Husbands that know how to inform their wives in matter of Religion? And how few Neigh∣bours are able to teach and admonish one another out of the Word, whereas the constant exercise of those duties, would bring admirable glory to God, would be in∣finite comfort to faithfull Ministers; but ignorance and dulnesse hath covered the face of all people? How many Families are there who eat, and drink, and swear, and curse, and go to bed, and rise like so many bruit beasts, and you can no more expect religious duties from them, than understanding and discourse from the worm that crawleth on the ground? Oh that we could once preach to our auditors as spiritual in this particular!

Fourthly, The ignorance of a people, restraineth the Ministers of God, that they cannot so powerfully presse at first, the pure and sincere worship of God, and the leaving of all superstitious and traditional wayes of worship, but they must by de∣grees, here a little, and there a little, as they are able to bear it. Thus our Savi∣our shewed in that fore-mentioned place, Luke 5. No man putteth new wine in old bottles; The people were offended, that Christ and his Disciples did not fol∣low that external worship, which others did; and he tels them, it is with Audi∣tors and Disciples, as with bottles, if old, they are not able to bear new and spirituous wine. Hence our Saviour told the Disciples at another time, I have many ohings to tell you, but you cannot hear them now; therefore they were to stay at Jerusalem, till they were indowed with the holy Ghost from above. If we should at first press a people plunged into all ignorance and superstition to the highest and exact worship of God, they would judge it madnesse. Hence our Saviour by degrees, instructs the woman of Samaria, who worshipped she knew not what. And Calvin commends that known counsel of Austin to a Bishop, who desired his advise about Discipline, where the sinne of drunkennesse had generally infected all, which was, That he should proceed wisely and mildly, Monendo magis quam minando, &c. So Cyprian saith of himself, In remittendis delictis penò ipse delinquo, yet this must not be used for slothfulnesse and remisness in Church reformation; For how greatly hath God blessed even the endeavours of a few against universal impiety. Thus much for Ignorance.

* 1.3Then the Sinfulness of people make them uncapable of many precious truths in Religion. As

First, The Ministers labour is most spent in discovering the damnable nature of grosse sins, taking them off from their bruitish beastly wayes; and as for spiritual sins, unbelief, diffidence in the promises, carnal confidence in themselves, &c. These they cannot so much presse against, because such Auditors come farre short of civility, and therefore much lesse reach to piety. Hence, though they can go along with Sermons that urge the leaving of grosse sinnes, yet those about Re∣generation, and a New creature, they cannot perceive. Thus our Saviour, If I have spoken to you earthly things, and ye understand xot, how can ye heavenly? John 3.12.

Secondly, To a people living in grosse sins, we cannot so frequently and gloriously preach Jesus Christ in the Offices of a Mediatour. We cannot make it our work to set forth the promise of the Gospel in its glory. We cannot preach of joy and peace in believing. We cannot commend the resting and relying upon Christ; for before this be done, men must be convinced of the guilt of their particular sinnes. Thus Paul did to Felix, when desired to preach of faith in Christ. Thus Peter indeavoured to prick the consciences of those, that murdered Christ the life of glory.

Thirdly, The performing of duties in a spiritual and gracious manner, so as to have communion with God, and to enjoy him. This also is too high for sinfull wic∣ked men, Wisdome is too high for a fool, saith Solomon; and so the spiritual pray∣ing, hearing, enjoying of God in those Ordinances, is a paradox and mystery

to them. What a glorious expression is that, We beholding as in a glasse the glo∣ry of God, are transformed into his image? 2 Cor. 3.18. but the world hath not received the Spirit of God to know these things, as the Apostle saith in 1 Cor. 2.

Ʋse. To arouse and awaken people out of their ignorance and sinfulnesse. If Aristotle thought a young man no fit Auditor for his Morals, because he was subject to unruly affections, how fit can people blind in mind, corrupt in affe∣ctions, be to receive the truths of God? How great is the labour and grief of a Minister to preach to those that are not so much as babes in Christ? The very Ox and Horse know the noise and command of the Driver, and turn as he would have them, onely man is more unruly and bruitish, refusing to order his steps, as he is commanded. How much of the study, labour, parts, and god∣linesse of a Minister may be lost through the indociblenesse of hearers? Though we preach not Latine, yet the matter we preach may be so spiritual, heavenly, that it may be as untelligible, as an unknown tongue. We would go on to per∣fection, were not your slownesse, slothfulnesse an obstruction. Is not Christ, nor the glorious promise no more published? thank we our selves for this. To such are the wounds, the blows and the threatnings of the Law, not the imbrace∣ments, or love of the Gospel, belonging.

The second thing observable, is the Subject or Matter of the Apostles com∣plaint, [Not as spiritual, but as carnal;] This is not to be understood of all, but of many amongst them; for he doth acknowledg some wise and perfect to whom he was a debtor.* 1.4

Now you must know this word or attribute [carnal] hath several significa∣tions in Scripture; sometimes it signifieth no more, than to partake of the same stock with us. Thus the Apostle cals them carnal Masters, or Masters after the flesh, Ephes. 6.5. And the Apostle makes a distinction between being in the flesh, and walking after the flesh, 2 Cor. 10.3.

2. He is said to be carnal, that although he hath a great measure of grace, and with much spiritual fortitude doth conquer sinne, yet it many times haled him away captive to those reliques and remainders of corruption in him. And this (as I remember) is but in one place, where Paul saith, But I am carnal, and sold under sin, Rom. 7.14.

3. The most frequent application of this word, is to those, who wholly give up themselves to the lusts of the flesh, and make provision for them. Even as customary sins are called the works of the flesh, Ephes. 2.3. This is the most general use of the word, as we use it also in English.

4. Carnal is used comparatively, for those who are indeed godly, but very weak and infirm, retaining many corruptions, and savouring much of the flesh, though they for the main are godly. And in this sense it is used in the Text.

As unto carnal] He useth the word [As] for mitigation sake; and then ex∣plains his meaning, calling them babes in Christ. Observe,

That even among those who are truly, and indeed of the visible Church of God, there is a vast difference, some are spiritual, some are carnal, some are men, some are babes.

Though God created Adam and Eve in their full perfection, yet he doth not regenerate us into a full stature in Christ. Though it be the opinion of some Divines, That at the Resurrection, all the godly shall rise in their compleat per∣fection, children, in that stature, they might have grown up unto; yet it is not so here; we are spiritually begotten babes in Christ, and so have several degrees into which we are to grow; yea one Christian may so far exceed another both in

parts and graces, that one would wonder, that the same Heaven should ever receive them at last. Yea one Christian in time may exceedingly differ from him∣self: As the Apostles, how rude and evil at first, but how admirable and won∣derfull, when they had received the Spirit from above in a fuller measure? Thus as one starre differeth from another in glory; There is a vast difference between the Sunne and any of the lesse starres; so it is many times in the visible Church.

To open this Point, Consider,

First, That it is a great Dispute, Who are truly members of the visible Church? The Papists they make all publick and grosse sinners to be truly of the Church; even as a wicked or ungodly man may be truly and indeed a Citizen of such a Ci∣ty, and have the Liberties thereof. But the Reformed Divines, they say, Grosse and prophane men are not truly and indeed of the visible Church, which is a company of sheep, and not goats. It is that through neglect of Discipline and want of godly order, prophane obstinate men may abide in the Church, who yet are to be cast out of it. And this is not a ground for any to separate uncharita∣bly and sinfully from the Church so polluted; yet such wicked men continuing amongst believers, are not internally, but externally, and in appearance only of the Church: Even as a wicked branch, or a dead hand is a part of the body equivocally, it receiveth no life or influence; so neither do these, though they pray, hear, come to Church, yet they receive no more spiritual benefit from Christ, then the glasse eye doth vital operation from the soul. And Bel∣larmine himself doth at last acknowledge, That publick and open sinners, though they be De corpore Ecclesiae, yet they are not De Anima. Happily therefore the Papists do not so much contradict the Doctrine of the Protestants, as them∣selves. For Amesius doth reject that Proposition, which Bellarmine doth im∣pose on us; as if we held internal grace necessarily constituent of a member of a visible Church; external profession of faith, and of obedience to Christ, is enough to this, though Regeneration be wanting. John said, Some were not of them, though they were amongst them, 1 Joh. 2.19.

* 1.5Secondly, In the primitive times, they had a two-fold distinction of those that were in the visible Society. There were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as did take care onely about the body, and things pleasing to the sense, which is the generality of peo∣ple minding the necessities of the body, and the pleasures thereof. These are even like bruit beasts.

2. There were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Animal, or natural men, and those indeed had the natu∣ral perfections of the soul, learning, parts, morality, and whatsoever in an hu∣mane way, would elevate the reason of a man.

Lastly, There were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spiritual ones, who being sanctified by the Spirit of God, did all things upon spiritual grounds, and to spiritual ends.

Though this distinction may be allowed in an orthodox sense; yet the Valentinians they made such a division, and by their spiritual men meant such, who could not sinne at all.

But the second and more common division of their hearers, were into the Catechumeni, such who were to be instructed and taught the principles of Reli∣gion. For they admitted no grown person into Church-communion, that were not competently taught the foundations of Religion. Oh how many are a∣mongst us, though aged and married persons, that need to be placed in this forme!

2. Poenitentes, the Penitents, of whom there were several degrees; and such were those, who being Christians in profession, did yet fall into grosse and scan∣dalous sinnes, such were kept from the Sacrament. They had a distinct place in the Church, as not worthy the communion of the rest. Oh Beloved, in the Apostles

times, in the primitive times, when there was spiritual zeal for the glory of God, a prophane impenitent man was no more owned for one of theirs, than we would own a toad in our dishes, or a swine in our garden. No, not with such an one not to eat, Withdraw from such a man. Cast him out, saith the Apostle; and thus for ma∣ny hundred years after Christ. But (alas) we are like so many Hospitals full of diseased persons.

The other were those that were initiated and received into their Society, and made partakers of the Sacrament. But

3. The Apostle in the Text, he speaks of two degrees onely amongst the godly, the Spiritual, and the Carnal, the men and the babes, even as we speak of the Incipients and Proficients. Now the spiritual man is he that hath attained to an higher degree both of knowledge in the understanding and sanctification, in the heart; of such the Apostle speaketh, Gal. 6.1 This later is necessary. For if a man have never such spiritual abilities, if he abound in the knowledge of all mysteries, can preach, pray, and do all things to the ravishment of the hearer, yet if he be not sanctified in his heart, he is carnal, and not spiritual. These Corinthians are said to abound in all utterance, and they came behind no Church in any gift; yet no Church so carnal, and so full of the works of the flesh as this; here were grosse heresies, here were divisions and schismes among them, and se∣veral grosse practices; so that a spiritual people, is not presently a people of parts, and knowledge, and abilities onely, but of grace and raised sanctifi∣cation also.

Now as there are these degrees and differences in the truly godly,* 1.6 so there are peculiar and proper duties required of them. The spiritual man, he is first to be charitable and indulgent to those that are weaker, not to despise and contemne them, for they are those whom Christ also thought not his blood too dear for. Thus Rom. 14. speaking of the weak and the strong, he bids him, receive the weak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into his bosome, as it were, with much pity and compassi∣on; he is to be the good Samaritan, to pour o••l in his wounds, Gal. 6.1. Ye that are spiritual, restore such an one with compassion▪ as we do rejoynt dislocated parts of the body. It's farre from the Spirit or Christ to contemn those that are weak in parts or graces. Christ did not, he would not breake the bruised reed, Matth. 12.20. How patient and condescend••ng was he to his Disciples, not∣withstanding all their dulnesse and corruptions? Therefore that opinion of some Anabaptists is full of pride and arrogancy, that say, The Church should consist of none, but those that are as perfect as Angels As Jacob drove the sheep great with lamb, with much tendernesse and ease: So art thou to have great care of those weak Christians, who have burdens upon them, how thou puttest them beyond their streng••h, and so they despair.

Secondly, The spiritual man is to walk humbly, and to be alwayes in an holy fear and trembling. Their full is most grievous, who fall from the pinacle of the Tem∣ple. Satans greatest design is against the spiritual Christians; those that are more eminent than others to throw into the mire; for hereby Religion will have the greater wound and dishonour. Thus Satan desired to winnow the Disciples, Luke 22.31. And, Thou that standest, take heed lest thou fall, 1 Cor. 10.11. And, Gal. 6.1. Thou that are spiritual, consider thy self also, that thou mayest be tempted. It's wofull, when a Christian of great parts and grace, begins to have any confi∣dence in himself, as Peter had; then you will quickly see these Cedars fall to the ground. Grow therefore in grace, yet keep up fear and trembling.

Thirdly, The spiritual man is to consider, God requireth more of him, than of others, his account will be the m••re terrible. If God hath given thee ten, or five talents, know, where God hath given more, there he w••ll expect more increase; See then, how faithfull and fruitfull thou art in thy place? Is thy mouth like a fountain of living water to others? Art thou in thy house, in thy neighbour∣hood,

as a tree of life? Do the souls of others blesse thee for thy teaching, re∣proving? Yea such are to be great helpers in the Gospel. Paul gives great commendation of many Christians, men and women, who did much further the successe of the Gospel.

* 1.7Then as for the Carnal or Babes, two things belong to them,

First, That they be not dejected, or quite out of hopes, because they are babes. Fathers have naturally tender and dear affections to those children that are most infirm and weak. Christ had care of the bruised reed; he rebuked those that would have kept little children from him, how much rather these spiritual babes, and the promise of pardon, and glory, is made to the least degree of grace? Do not then judge that which is little, nothing at all. The least faith receiveth Christ as truly, though not so firmly, as the strongest. The little pupill in a mans eye, can receive the species of the great Mountains; And though thou hast not such graces and parts, as David and Paul, yet thou hast the same God and Christ, which they have. Look to it therefore, you that are babes in Christ, you are apt to be dis∣couraged and dejected: remember the branch doth not bear the root, but the root it, and thou dost not so much lay hold on Christ, as Christ layes hold on thee. The little child in danger catcheth hold of his father, and its safety is not so much, that the child holds the father, as the father it. Thy safety and happi∣nesse is not, because thy grace joyns thee to Christ, but because his Spirit knits thee to himself.

Secondly, Take heed of resting in low things. To be alwayes weak, to be al∣wayes carnal doth highly provoke God, and grieve a faithfull Ministry, as ap∣peareth by Paul: to grow in grace, and bring forth much fruit, are made ne∣cessary to our continuance in the state of grace. And if Paul and such Gyants thought themselves dwarfs, and therefore they pressed forward, Phil. 3.14. How much rather must dwarfs indeed make haste? Oh say, What a proficient might I have been, if I had still pursued forward and forward? If the rich man still in∣creasing his wealth, is desirous to adde to his treasure; how much rather shouldst thou desire the growth of grace? He that thinks he hath grace enough, never had any grace at all; And the rather we must grow, because we hinder our selves of the chiefest truths, and the choisest consolations in the Scripture, which are com∣monly for those that are spiritual. But of this enough here.

Ʋse 1. To confute that proud and arrogant Doctrine, that will have none members of a Church, but who are perfect; and those also who arrogate perfe∣ction to themselves. Where can such be found? Must they not set ladders and climb up themselves alone to Heaven, as Constantine told a Novatian? We are not to encourage the weak in their weaknesse, much lesse to comfort the heart of a sinner; but yet we must not expect souls free from sinne here, no more than bodies from pain and diseases. That constant prayer, to forgive us our sins, argu∣eth we have spots and blemishes in our lives.

Ʋse 2. Of Instruction. If those that are truly godly, yet imperfect, retaining some ignorance, and some infirmities on them, are such a trouble unto the godly Ministers; How unsufferable then are such as are altogether carnal? If wheat, be∣cause of some blemish in it, be to be blamed, What then is cockle and plain weeds? If imperfect fruit displease the Gardener, What then do brambles and weeds? Oh that you would consider your selves, you who live in the constant practice of grosse sins, who sow to the flesh! What would Paul and the holy Apostles, if they were alive, say to you? What do you in Christs vineyard, who are bushes and thorns? What do ye in his sheepfold, who are goats and swine? you are a trou∣ble to God, and to his Embassadors; no godly man can cast his eye on you, but with much grief and hearty sighing. If babes be offensive, what are monsters and beasts? Such as these are spots and blots in our Assemblies, a reproach to Christia∣nity, a very burden to the inanimate creatures, and yet no burden to themselves.

Verse 2. I have fed you with milk, and not with meat.

THis second verse is a further amplification of Paul's complaint, They were babes, and not strong men. Wherein did this appear? by the meat he did provide for them. He compareth himself to a Nurse, who does not provide strong meat, but milk for babes; for that were to kill them, rather then to nourish them. So that in these words, you have Paul's action, and the mat∣ter and Object of it, expressed metaphorically: The action, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have fed you; or rather, I have given you to drink: For so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly sig∣nify. Mat. 25.25. I was thirsty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you gave me drink. So Rom. 12.20. Rev. 14 8. Afterwards it is used for watering. Yet because, in a general sense, milk is called Childrens meat, so also may they be said to be fed by it. Now this action of Pauls, does denote the great skill, and prudence, which the Apostle used, considering what was fit for his Hearers, and conde∣scending thereunto. He that was rapt up into the third Heavens, what sublime Misteries might he have preached upon? But he preaches not to shew his parts and learning, but to do good to them. Secondly, You have the object of this action, milk. Although sometimes the whole Word of God, with the truth contained therein, be compared to milk. As when Peter saith, As new born babes desire the sincere milk of the Word, 1 Pet. 2.2. There the strongest Christians are exhorted to be like new born babes, because of the greediness, delight, and sweetness they should find in the Word of God. Therefore the Greek word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, swallow it down. But here it's spoken by way of opposi∣tion, and doth signify, as compared with Heb. 5. the plain and easie Principles of Religion. The Alphabet, the Foundation, whithout which there cannot be any superstruction. So that two profitable Doctrines may be observed hence:

• 1. It must be the Prudence and Wisdom of the Minister, to preach such matter, and in such a way, as the Hearers may receive good.
• 2. It's necessary to acquaint people with the Principles of Religion, before they go higher in Christianity.

Of the first; There is a great deal of prudence and wisdom required in the Ministers of God, so to preach, as that it may be profitable to the Hearers. The Nurse is carefully to observe what meat (and how prepared) the Child may eat: The Shepherd, what are the fit Pastours for to lead his Sheep into: The Husbandman, what is the proper seed for such ground: The Physician, what is the proper Physick for such constitutions: Seeing it's a sure Rule, That the actions of Agents, are received, according to the disposition of the Patients. As the Apostle argues against publique duties in an unknown tongue, so it holds as well against unknown matter.

To open this Doctrine, Consider,

That a Ministers duty of feeding his Flock▪ lies in two things;* 1.8 His teaching of them, and His governing of them: And both these require great prudence. The Scripture cals it a Key, whereupon Divines have a distinction of the Key of knowledge, and the Key of jurisdiction; in all which, they are to be Lights, and Guides▪ to be so many Arguses full of eyes. If Solomon, above all things prayed for Wisdome, to govern the people in civil things, how much more have we cause to pray for Wisdome in the Administration of spiritual things?

How easily may we give you poyson for Bread, without Wisdome? A Serpent for a Fish without Wisdome? How easily (without Prudence) may even the good and wholsome things we preach, prove also dangerous to you?

First therefore for our Doctrine, As the Key of knowledge; that is branched out into several Particulars, wherein an Art of Arts is required: As a wise Master-builder, (saith the Apostle) at the 10^th vers.

* 1.9First, for Information. There is required judgment, and a sound mind to separate Truth from falsehood: To know which is gold and precious stone, and which is hay and stubble: To winnow the chaff from the wheat. Hence a Minister is required, to be able to divide the Word of God aright, 2 Tim. 2.15. as they did the Sacrifice, giving that to God, which did belong to him; and that to man, which did belong to him: The consequent of which Wisdome, is not to be ashamed, as if shame would sometimes or other confound those that had not this skill. It's impossible but you should be fed with chaff instead of wheat, with dung instead of meat, if the Minister cannot separate the precious from the vile. The Scripture speaks of some that were ignorant, that did wrest the Scriptures (2 Pet. 3.16.) to their own damnation; but the ignorant Minister, he may wrest it to the damnation of many others. How many in the world swallow down damnable Heresies, feed on the draffe of corrupt Do∣ctrines, because God hath sent false Prophets and false Teachers amongst them.

Secondly, As wisdome is required to choose out true, and sound matter, so to proportion it to the Capacity of the Hearers. He is to be the wise Scribe, that brings out of his Treasure new and old, Mat. 13 25. That is, such which may af∣fect every Hearer: It's an allusion to Cantic. 7.13. They are indeed, as Paul saith, Act. 20.27. to acquaint them with the whole counsell of God; yet in a methodical way, the most easie, and most plain.

First, To preach the Nature of God and his Attributes; of Original sinne, of Conversion, of Justification; as also about Christ and his Offices. These are the New things, and the Old And as God made the most necessary things first, and the ornaments in the world afterwards, so are we. Paul in his Epistle to the Romanes, begins with the knowledge of God by the creatures, then Ori∣ginal sinne, afterwards Justification and Sanctification, and then proceeds to Election. It's an excellent Rule of Nazianzen, We are not to preach of every thing, to every man, at every time, in every place; but in prudence, to di∣spence as Auditours are able to bear it: So did our Saviour.

* 1.10A second part of this Doctrinal Key, is, To preach comfort, and dispense the grace of God in the Gospel. But here is much wisdome required, that be doth it not to unbroken and impenitent sinners. To preach a Saviour to those that do not find themselves lost, to commend a Physician to those that find them∣selves whole, to pour oyl, where there are no wounds, is to pervert all order. Ho every one that thirsteth, saith our Saviour, Joh 7.37. And, Come unto me all ye that are heavy laden, Mat. 11.28. The Spirit of God, convinces the world of sin, and then of righteousness. Oh but how much unwise and unfaithfull preaching is there in this respect? How many are there, that strengthen wicked mens hearts, and make them not sad, whom God would have made sad? That daube with untemppered morter, that say to every prophane man, if he do but cry, Lord have mercy upon me, Be of good comfort, thy sinnes are forgiven thee. It's this daubing, and soothing up people in their wickedness, striking out all fear of hell and damnation, that makes them wallow like swine in their filth. To such to preach no comfort, but the Law and Threatnings; but to those that are broken in heart, a tongue of the learned is required to speak a word in season. How carefull was Paul, that the incestuous person should not be overwhelmed with grief, 2 Cor. 2? And here is the more wisdome, because Satans tempta∣tions

are subtile and insinuating; We are not ignorant of his devices, of his schismes, what false circumventions and appearances he will have. Now, How many are there, that are not acquainted themselves with the depths of Satan, that are no better Comforters then Jobs Friends were? Christ himself was affected with all our temptations, that he might know how the more feelingly to pity others. Thus a Minister that hath himself been in the deep mat∣ters of God, that hath himself been exercised with all kind of temptations, he can only tell how to speak to the heart of another. So that you see, much wisdome is required in the giving of comfort. Alas, every sick man, every dying man, looks we should give comfort, and they would have a word of comfort! Oh, but what hath thy life been! What truth of grace is there in thee? Have not some wicked men cryed out of their sinnes, in fear of death, and publique judgments, as Pharaoh did? Therefore we must take heed what we do; we must not comfort, whom God would not have comforted. Here is great wisdome required.

A third part of his Doctrinal Key, is, To rebuke and reprove for sinne. Now,* 1.11 how great a skill is it, wisely to reprove, to have zeal and knowledge together? Some must be reproved sharply, T••t. 1.13 cuttingly. We must not spare. Thus John called some a generation of vipers, Mat. 3.7. and our Saviour, Wo to ye Scribes, Pharisees, Hypocrites; many times repeating that, upbraiding of them. These were obstinate impenitent Hypocrites, Mat. 23.13, 14, 15. and little blows will not move them. Others again are tender, tractable: meek∣ness will do more than austerity So that there is scarce any thing requireth more wisdome than publique and private reproofs. Men can so hardly bear them, Genus quoddam Maritirii est reprehensionem▪ patienter ferre, It is a kind of martyrdome to bear a reproof patiently. And Ministers are either apt to be too awfull, and pleasing of men, or else too boisterous or passionate. So that the Shepherd of irrational Sheep, have a farre more easie task, then spiritual Shepherds of men especially in superstitious Customes, in false waies of wor∣ship. Here an Angels wisdome will scarce suffice. What a trouble was that to the Church in her infancy, about the retaining or leaving the Jewish Cere∣monies? The Questions and differences grew so hot, that it had almost torn the Church in pieces. The Council of Jerusalem was called about this; many still Judaizing thought, that if you took the observation of times, and out∣ward Ceremonies away, you took away all Religion. Paul in his Epistle to the Galatians, and Rom. 14. is very diligent to inform them about this, en∣deavouring to make them spiritual, and to draw up their hearts from those beggerly elements: Paul was circumspect how to walk in this slippery Con∣troversie, To the Jew, I became a Jew, 1 Cor. 9.20. Not that he was a dis∣sembler, or an Hypocrite, or humoured them in their superstitious weakness, but he took upon him all sweet affections; he was as a Jew to a Jew, as weak to weak; he would consider them, as if he were in their case: Yea, to walk in these Controversies was so hard, that Peter gave great occasion of offence; yea, Barnabas was also laid aside, for he did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which made Paul resist him to the face, with this dissimulation, Gal 1. Now if the Apostle, was so industrious to root out the practice of those Rites and Ceremonies, which yet God himself had once commanded, how much rather should we those things which were brought into the Church, without any command of God, or warrant of Scripture, but meerly by the will of man?

As for the other kind of Keyes, Church-Government, the wise managing of that, is far more difficult, then Political: But I shall wave that, as not so proper to this Text.

Let us consider the Reason, Why this Doctrinal feeding requireth such skill and Prudence. And

* 1.12First, Because divine truths are not to be managed by humane, wordly wisdome, but by spiritual wisdome: As it's God that teacheth people to profit, Isa. 48.17. so it's God that teacheth the Minister to preach profitably: Hence the word of wisdome is reckoned among the gifts of Gods Spirit, 1 Cor. 14. and the Apostle saith, We are not able of our selves to think a good thought, 2 Cor. 2.5. as some expound it, in the way of our Ministery, we cannot think that which is good and profitable to mens soules without God: Hence as of Christ the cheif sheep∣herd it is said, the Spirit of wisdome, counsell, and understanding shall rest on him, Isa. 11.2. so it would be happy if the same Spirit proportionably did rest on in∣feriour shepherds, I have caught you with an holy guile, 2 Cor. 12.16. There are divine stratagems to win mens soules, and if Aholiab and Bezaliel are said to have the Spirit of wisdome given them to build the material Tabernacle, how much more do others need it to edifie this spiritual one? Exod. 36.1. Seeing then the managing of holy truths is not had by humane prudence, but by wisdome from above, we must be Scribes instructed to the kingdome of heaven: we are not born but made Preachers of the Gospel by God, no marvel if this be so great a work.

* 1.13Secondly, Therefore is wisdome necessary in our preaching of divine things, be∣cause the miscarriage of these precious truths, is a farre greater loss then any earth∣ly loss. It's pity for want of skill in any calling to miscarry in a mans wordly af∣fairs, but much more in heavenly; there needs not only faithfulness but wisdome. A wise and faithfull steward it is that makes five multiply to ten. If the Prophet speaking of the Husbandmans skill, about his several graines, tithes, and wheat, having several instruments for them, saith, his God teacheth him, Isa. 28.26. otherwise planting, and sowing, and all cost would be in vain; so it's here, if God teach us not, direct us not, all our preaching is in vain, and our Sabbath dayes are lost. Our Saviour would not have any peece of material bread lost, but asketh them, how many baskets full took they up? why then should any thing be lost of the bread of life?

* 1.14Thirdly, Therefore is wisdome necessary, because of the untowardness and un∣teachableness of people, which have sundry humors, sundry appetites, sundry affecti∣ons, and desires; Nazianzen was much affected with the difficulty of his Mini∣stery in this respect; so many opinions, so many different affections, and desires: that which draweth on some, will drive others away; now who is able to ad∣minister fit and convenient food, but he that is endued with heavenly pru∣dence?

Ʋse. To shew peoples duty, how much they are to pray unto God for their teachers, that they may be directed into all good thoughts for their soules good. Thou gettest no more profit, thou canst not understand, thou art not affected, Oh see, if this be not a just reward for thy want of prayers for thy guide! How often doth Paul desire the prayers of the people he writes to? how happy is it when the Ministery is profitable to thee, and thou art profiting to it? As God must be with the Preacher, so he must be with the hearer: a coal of fire on his tongue to purify it, and a coal of fire on your eares to cleanse them. Oh then how ungodly are they, who instead of praying, curse, grudge, and nourish malice, for the Ministers work sake meerly, when that should make him ho∣nourable! Consider, why is the Ministery good to others and not to thee? why is it the word of power and wisdome to others, but of weakness and folly to thee; See if all this cometh not by thy prophane neglect and contempt of earnest prayer for to make it so to thee? it's honey to others, but gall to thee, it's a savour of life to others, but death to thee. Some sinne or spiritual judgement is upon thee, and therefore be afraid.

The second Doctrine remaineth to be amplified, which is,

That it's very necessary to have a people instructed with the principles of Religion, before they make further progress in Religion.* 1.15

Thus the Apostle, I have fed you with milk. Children, as they speak like children, think like children, and do like children (as the Apostle in another case, 1 Cor. 13.) so they have meat fit for children. And this point is of great consequence. For how universal and damnable is the ignorance of most, who have not yet learned the Alphabet of Religion, scarce have heard whether there be an Holy Ghost or no? Who, though they have Christ often in their mouths, yet know not what Christ was, and thereupon may justly have that doom upon them, which our Saviour passeth upon the woman of Samaria, Ye worship ye know not what; Joh. 4.22. To open this Doctrine,

Consider first, And bewail the miserable atheisme, ignorance, and blindness that every man naturally is born in, about Religion and divine truths.* 1.16 Hence Eph 5.8. they are called darkness it self, in the abstract, and the natural man cannot receive the spiritual things of God, 1 Cor. 2. Zophar compareth every man by his birth to the wild Asses colt, Job 11.12. What is more brutish then that? Now there are thousands of people, and those living in the Church of God, who are not yet come out of this brutish ignorance, men that never felt this Sunne, or day-starre of the Gospel arising in their hearts. Thus as God promi∣sed, knowledge should cover the face of the earth, as waters do the seas, Isa. 11.9. Darkness covers our Congregations, as it did the chaos at first.

Secondly, As people are thus naturally ignorant of divine truths, so also their wilful slothfulness about them is much more damnable. He that doth not know his masters will, shall be beaten with many stripes; but he that shuts his eyes that he may not know; he that bids the knowledge of the most High, depart from him, he shall be beaten with more stripes. Oh then! why is it that thou art such a blind Bat, or Owle in the day of the Gospel? thou canst not say, it's im∣possible for us to get knowledge; No, how great are the helps and meanes that God hath vouchsafed in these dayes? Theodoret tells us, That in his dayes, the common sort of people, maides, old women, handycrafts men, labourers, these could all tell the ground of their faith; but there are few among us who can rise up to that duty, to give an account of our hope, yet the Scripture requireth this of all, 1 Pet. 3.15. Why then dost thou say, I must know how to work, how to plow, to sow, to maintain my natural life, and not also be as diligent about thy supernatural?

Thirdly, Because naturally we are thus like a wilderness full of bryars, there∣fore God hath strictly commanded this duty of instructing, and informing those that are rude and ignorant in the wayes of God. And this duty is not only upon the Ministers, but the Scripture commands it indispensably upon Parents and Go∣vernours. Thus in Deut. 6.7. they are commanded to wh••t the law upon their family, and to write it upon the posts, and to be speaking of them daily: Thus Joshua and Abraham, they made their family to serve the Lord, which cannot be without the knowledge of him. In the new Testament, Paul commands pa∣rents, To bring up their children in the knowledge of the Lord, Eph. 6.5. And Solo∣mons Proverbs are full of these exhortations. For certainly if the Scripture say, Jer. 9 23. Let not the rich man boast in his riches, nor the great man in his honours, but in that he knows God; then the endeavour of parents to provide wealth, riches, lands, or a great portion, is nothing so acceptable, as to teach them the fear of God. Oh therefore that at last our families might be made Christs Schools, wherin the principles and commands of Christ may be frequently urged! Oh who can make lamentations bitter enough for the neglect of this! In many

Families, there is the Devils School; people may learn to curse, to swear, to become bruit beasts: But to have the Knowledge of God taught, would be the greatest burden in the world. Well, consider that of Jeremy 10.25. Pour down thy wrath upon the Families, that call not on thy Name: Which by conse∣quence, at least, reacheth private Families and Housholds. And how can they call, if they do not believe? and how can they believe, if they do not know? As Aristotle observeth, That Families are the beginnings of Common wealths; and so they are good, or bad, as particular Families are. So it is with the Church, that consists of particular Families. But if they be like a Cage of unclean birds, like the Wilderness, wherein dreadfull Birds are, what good can be expected from a Church consisting of such? Men speak of Houses where the Devils walk, where spirits haunt, men dare not dwell there: I tell thee, That a Family where ignorance and prophaneness is nourished, is an house, not only haunted, but even possessed by Devils. And how canst thou eat, sleep, and live in such a place?

Fourthly, In the primitive times, there were a rank of people, that were called Catecumini, (as we said before) Candidati, or Competentes; such who be∣ing converted from Paganism, were not yet fully instructed in the matters of Religi••n, and therefore they had time to get knowledg, before ever they were admitted to Church-Communion. And answerable to this, there was a Cate∣chist, one whose work and office it was, to instruct such before they were Bap∣tized. Thus you see, how carefull in Antiquity they were, that they might have no ignorant persons among them. And certainly, as in all Arts, there are Principles which must be learned, before they can come to Conclusions; so it's here in Religion. And oh, that we could see this Knowledge brought in amongst people! To be a Christian, is to be anointed; and this Ʋnction teacheth us all things, (Joh. 2.20.) viz. necessary to salvation.

Fifthly, Principles of Religion (largely so called) are of two sorts; either Corrupt, Idolatrical, and Heretical; or true, Sound, and Consonant to the Scrip∣ture. Now there are many in the world, are too forward to infuse poysonous and dangerous Principles; so great a matter is it, to consider what men are seasoned with at first, either privately or publiquely. Thus many are infected with Popish and superstitious Principles; many with erroneous and false Do∣ctrines; and these foundations being laid, it's very difficult ever to remove them. As the vessel is first seasoned, or the tree at first planted, so it is likely to continue. The Apostle cals those Jewish Ceremonies, the beggerly elements, Gal. 4.9. or Principles of the world. Why so? because the superstitious Teach∣ers made them the first Elements, the Principles, the foundation of all; and therefore they thought all Religion was taken away, if they were removed. And thus you have divers persons, they have indeed some Principles of Religion, but they are Popish, and Superstitious, such as put out the Knowledge of Christ, and the Scriptures. And, It's a two-fold labour (as Socrates said) to a perverted Disciple of his, to teach them, for they must first be untaught their erroneous Principles, and then must be instructed in the truth. Oh then, look to this, that thy Principles about Religion be not false, ignorant, and superstiti∣ous ones!

Sixthly, The true Principles of Religion, are reduced to severall heads, and are both short and easie, but necessary to be known. The Doctrine about God, and Christ, and our selves, which is the Credendum. The Doctrine about Faith and Repentance, which is the Agendum. And about things to come, which is the Sperandum.

About God, we are to believe, That he is, and a rewarder of those that seek him. About Christ, This is eternal life, to know Jesus Christ, (Joh. 17.2.) and the holy Ghost; for, we are Baptized in his Name. About our selves, the

desperate pollution of our natures, the hainousness of sinne, the aggravation of the curses of the Law.

The things to be done, are Repentance, which driveth out of our sins; and Faith, which driveth out of our own righteousness. But because these are Divine Works, therefore a man must be regenerated and born again. And this Principle Christ insisted on to Nicodemus, Joh 3.

The things to come, are, The Resurrection of the Body; The immortality of the Soul; The Day of Judgment; The He••ven and Hell, provided for the godly and the wicked. These Principles are plain and easie; not to flesh and blood, but in respect of the manifestation of them. They are laid down clearly in Scripture: None, without horrible impudency, can deny them. Indeed, there are many sublime Disputes about the Trinity, and about Christs Incarnation; but these are not necessary to be believed by every one. Oh then, how great is thy ingratitude! God hath made the necessary things easie, and plain, and yet thou art not acquainted with them. If God had commanded some greater mat∣ter of thee; If he had required all thy time, all thy study, thou wast ob∣liged to have done it. How much rather in things of so easie apprehen∣sion?

But now, when we say, These divine Principles are easie; you must take heed of two mistakes.

1. We do not mean, that the divine Faith and Belief of them, is easie to flesh and blood; no: but they are easie, supposing the grace of God, in respect of other par∣ticulars in Religion For otherwise: To believe with a Divine Faith, viz. by the Spirit of God inabling upon divine Authority, (which is only true Faith) is the immediate work of Gods Spirit. Therefore Faith, though it be but Histori∣call, and not saving, is the gift of God. When we desire a Knowledge, and Faith of these Principles, we mean not such a Faith as most men have, a Faith of custom and humane education; a Faith, because they are brought up in such a Religion: but upon Judgment and Knowledge grounded upon the Scrip∣ture. That which is usually called the Colliars Faith, To believe as the Church believes; Is the Husbandmans, and the Tradesmans, and the rich mans, and the poor mans Faith, too much in the world. So that as Christ saith, His yoke is easie, and yet also it is very hard: Easie to the heart sanctified, but grieveous to the unregenerate. So it is here: The Principles of Religion are easie and plain to the mind inlightned, but they are either foolishness, or absurdities to the greatest Scholar that is, if h••s heart be not opened. And thus Paul found himself derided, and called a Babler amongst the Athenians.

2. We do not mean, that the bare saying of the Principles of Religian by heart and rote, is the true believing and knowing of them. As the Child is not said to be fed with milk, unless it swallow it down, and be nourished by it. So neither can they be said to believe the Principles of Religion, unless they do with under∣standing apply them▪ and receive them into their hearts. But this is all that most attain unto, they can tell you, God made them; That Christ is their Saviour; That they must repent of sinne: But these things are by meer rote. They learn them, as formerly in Popery they learned their Prayers in Lattin, they knew not what they prayed for; so neither these, what they do believe.

Now the Groun••s for Instruction in these Principles, are,

First, Because God accounts of no zeal, nor devout affections,* 1.17 if they be not the fruit of Knowledge. Thus Christ told the woman, that was so zealous for her Fathers worship, Ye worship ye know not what, Joh. 4 22. Though God once accepted bruit beasts as a S••rifice to him, Yet now (saith the Apostle) let's offer up our selves a reasonable Sacrifice, Rom. 12.1. The Jew had a zeal, but not according to Knowledge. Therefore those crafty Principles in Popery, to keep men in Ignorance, (to make it the Mother of Devotion) that thereby

they may reign, and do what they list, is to lead men blind-fold into Hell.

Secondly, The Principles are Foundations, and are the Root. Now, he would be an unwise Artificer, that should intend to rear up a House, and lay no Foundation. So that, as long as we preach to a people ignorant of these, we have no bottom to stand upon. Principles are like Seed: Every poor man will make hard shift to get Seed to sow with.

Thirdly, Without this good Foundation laid, no Preaching, or Duties, can have any spiritual effect. For, Why are not the bruit Beasts? Why not fools and mad men, capable of any benefit by the Word preached? But, because the one have not rational souls; and the other, though they have them, yet the actual use and exercise of Reason is bound up. It is thus with all people destitute of Funda∣mental Principles: All is done in an unknown tongue. They are Barbarians to us, and we to them.

Fourthly, Conversion cannot be wrought without some Knowledge of the Prin∣ciples. We cannot believe in him we do not know. We cannot love him we do not know. The Heathens, they indeed, built an Altar To the unknown God But it is unsufferable for a Christian, if a Christian should perform his duties to an unknown God, or unknown Christ. They must understand, and so be converted, Isa. 6.10. God makes light shine out of darkness.

5. The Knowledge of these Principles is necessary to salvation. You that are ignorant totally of them, cannot upon any just grounds hope for salvation. This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.2. They are a people of no understanding, therefore he that made them will not save them, Isa. 27.11. God would have all men to be saved, and come to the Knowledge of the Truth, 2 Tim 3.7. Oh then, how should you, who sit in this palpable darkness be afraid! People use to fear in the dark; and certainly thou should bewail thy self. I am an old man, an old woman; I have lived thus long where the word hath been preached, and yet how little do I know.

Sixthly, None can pretend excuses for their ignorance herein. To have much Knowledg in Religion, there is required much time and study; many abilities, better education. But for these Foundations, none can excuse, themselves because God hath revealed them in a plain easie manner: He that runneth may read them. So that it is our slowthfulness if we do not know.

Seventhly, Want of sound Knowledge in these, makes many Errors and Heresies. Many affect to speak, and hold opinions in Religion, before ever they were well instructed. Those that did not hold Christ the Head, they presently fell to the wor∣ship of Angels. The empty straw, is carried about with every wind. He that hath no bottom, moveth up and down.

Ʋse. Of sharp Reproof, to such who continue in this damnable Ignorance, and that though they live where the Word is preached. If the Corinthians were to be blamed because they could not bear strong food, what then belongs to them who are not capable of milk? The very Principles of Religion are too hard for them. They know not what you mean, when you speak of these things. Thus they are as bruit beasts, made to be destroyed. You may find as much knowledg of God, a∣mongst Pagans and Heathens, as among some that live in the bosom of the Church. Some have not the Knowledg of God; I speak to your shame. Many have not the Knowledg of God; It may be spoken to the confusion of our faces How doth this darkness cover mens faces by Aitheism, prophanenes, and great negligence? They make it not their business to enquire after Knowledg. They greatly n••glect the means of Knowledg, Prayer, Hearing, Reading, Instructing of others. Say a man be greatly Ignorant, and you say he hath enough to damn him to all eternity: He will commit any sin; He will embrace any Idolatry; even as the man in the dark stumbles, and knows not where he goeth. Especially, this is a sure barre against receiving of the Sacrament, for that requires discerning of the Lords body, of ex∣amining themselves; which can never be done without a competent measure of Knowledg in Religion.

For hitherto ye were not able to bear it, neither now are ye able.

These words contain the reason of Pauls prudence, in dispensing spiritual meat to the Corinthians, milk, and not solid food. We may not preach all things to all people. There are gyants and dwarfs; there are carnal and spi∣ritual.

The words have no difficulty, only our Translators supply a word, for in the Greek it is thus only, For hitherto ye were not able, neither are ye now able; they supply [to bear] or to concoct and digest; for he pursueth that metaphor, of making Truth the food of the soul. Veritas est cibus animi. Such a defective ex∣pression we have of the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potero, Isa. 1.13. speaking of their solemn feasts, I cannot bear them. And Psal. 101.5. Him that hath an high look, I will not bear. So that the words denote the weaknesse and infancy of these Corinthians, and that, though they had given themselves up to the faith of Chr••st, and had daily waterings by the Apostle, after their first plantation. Observe,

That it is a great sinne and just reproach to a people,* 1.18 that have lived long under the means of grace, if they have not got the due pro∣fit by it.

The Word preached is commended in Scripture for several and divine operati∣ons. Now if thou hast many years been under these droppings, and yet art a dry wildernesse, how unsufferable is it? In other things of the world, you think it not to be endured. You send your children to be taught, and if in many years they should not yet be able to spell the Alphabet, you would think all cost in vain. If year after year you plow, and prepare a field for Corn, and yet there come up nothing but weeds and thistles, this is a vanity of vanities, and vexation of spirit. What the Heathens speak of their Tantalus, to be up to the chin in water, and yet ready to perish for thirst, is true in thee.

For opening this, let us consider,* 1.19 What are those choise and noble effects of the Ministry, for the defect whereof a people may be severely blamed. And they are of two sorts, Intellectual upon the understanding, or Pract••cal upon the heart, affe∣ctions, and outward conversation. For the Word of God is both a shining and a burning light. And for the first, That people will be found without all ex∣cuse, and under a great condemnation, who have not found those intellectual effects.

First, Illumination, and enlightning of the understanding, to believe the first principles and foundations of Religion. Every Science, and so that of Divinity hath its first principles, which are easie and plain. Principia luce suâ lucent, they shine with their own light, as the Sunne shineth with its own light, you need not another Sunne to see it. So that if these principles, this light be put on the Can∣dlestick, held out in the Min••stry, they of themselves do easily enlighten the whole house; that is, Suppose a man come with attention and faith, (for oportet discentem credere, and principles cannot be proved;) but especially the sanctification of the Spirit of God is required. So though the Sunne be never so visible, if the eye be not prepared, all is in vain to a blind man. Now then supposing this, Who can plead for that damnable ignorance in many people, that have lived so many years, where the Word hath been preached? What can such say more than Heathens or Pagans, that do all things to an unknown god (as you heard) and believe, and worship they know not what? I tell you, such have not the first stone yet laid for any spiritual foundation. What do such Bats and Owles

in the Sunne-shine of the Gospel? Oh if thou hadst lived in Sodome or Ae∣gypt, it had not been such a wonder, but in Jerusalem to be so blind, argueth thy case damnable!

Secondly, The Word preached expects this effect, not only to lay a founda∣tion, but to build upwards, not only to plant, but to grow. Thus Ephes. 4.13. the Offices in the Church are to bring us to a full stature in Christ. Paul went up and down to confirm and increase, where he had laid a foundation. Where God gives talents he looks for increase. The Ministry is a talent, of which God will require a strict account: So that it's a just reproach to a people that live under the means, if they be not out of the lower form, if they have not left first and low principles, rising to higher perfection: As Paul doth sharply reprove the Hebrews for this want of growth, Heb. 6. Oh then sit not down at the lower round in the ladder, stay not at the bottome of the hill. Christianity is a race. There is work, and work enough for thee. Thus David prayeth, His eyes may be opened to understand the wonderfull things of the Law, Psal. 119. His eyes were already opened, and he had more knowledge than his teachars, yet he prayeth as fervently to have his eyes opened, as if he were a beginner, and Eph. 1. Paul prayeth for those already enlightned, that the Spirit of wisdome and illumination might be upon them. What Paul said to Timothy, Let thy profiting appear to all, 1 Tim. 4.15. so say we, you that hear and enjoy teaching, Let your profiting appear to all. Let all the world see, there is a vast difference between living un∣der no Ministry, or a negligent Ministry, and an instructing one. If Corn should grow no better in improved grounds, then in the barren heath, it would be very strange. To a blind man, the day and night is all one, he seeth as well at one time as another. Oh fear thy self in a state of blindnesse, to whom preach∣ing and no preaching, the Ministry and no Ministry is all one, for thou makest no more progresse!

Thirdly, A third Effect of the Ministry is, To establish and settle in the truth, to give a sound mind▪ For through mens corruptions, pride and vain-glory, the Ministry, as it may increase mens parts, so accidentally increase their errours. As April-showrs that make the flowers fresh and sweet, so cause many croking frogs also. This age doth testifie it; If men get any knowledge, any parts, or abilities, This is like new wine in old bottles, it breaketh the bottles. The sails are too big for the ship, and so they are Doctores, before they be Discipuli, they are teachers of others before well taught themselves. Now it's a shame and a blame for any people to runne into erroneous Doctrines, that enjoy a sound Ministry. Mark that place, Ephes. 4.14. speaking of the Office of the Ministry, one effect he mentioneth is, That we should not be carried away as children with every wind of Doctrine. Hence Ministers are called Guides and Shepherds; and a great preservative it is to attend upon them, and submit to them, not with a blind obedience, but as owning the institution of Christ, and the way to keep from falshoods; and this is not to preach our selves, but your good. It's best for the sheep to keep to his faithfull Shepherd. They are not infallible it's true, much lesse art thou infallible; therefore a blessing is to be expected in Gods order.

Lastly, It is a shame to a people living under the Ministry of the Gospel a long while, if they are not thereby furnished with abilities for those several personal du∣ties, that God requireth of them. As for example, Parents must bring up their children in the knowledge of the Lord. Private Christians are to have the Word dwell so plentifully in them, that they are to admonish one another. The Husband is to instruct his wife at home, if she doubt of the things of Religion. They are to instruct, rebuke, as occasion serveth. Now how uncomely is it (as we formerly shewed) if thou a man so old, so long hearing the Word preach∣ed, canst not discharge these personal duties? Oh the dreadfull account! Oh

the many duties God looks for at your hands, which will not be expected from others!

In the next place, Let us observe, what a sinne it is,* 1.20 if people are not able to bear, or receive, the practical operations of the Word. For all knowledge, if it be not after godlinesse, is a tinkling cymbal. The Word is not only the tree of know∣ledge, but the tree of life also. And

First, The Word is usually cloathed with this Majesty, as to awe mens conscien∣ces, to make them civil, to cause them to forbear many grosse and rude wayes they were once accustomed unto. Thus Johns Ministry, though it did not convert He∣rod, yet it made him do many things gladly. The rocky and stony ground was a little mollified on the top to receive the Word, though it was not soft at bot∣tome. The Word, though it doth not soak to the bottome of mens hearts, though it doth not enter so deep, yet it thaweth above sometimes, and men grow more civil. This makes the wals fall down, though it doth not take the City. Oh woe then, and again woe to that man, to whom the Word hath not done so much as this, but he is as prophane as a very beast, as if he had lived in hell, and not under the preaching of the Word, which is called the kingdom of Heaven! The wild beasts of the field, they hide themselves, when once the day begins to break forth. And certainly, prophane, uncivil men, should even call to the mountains and hils to cover them, rather than be seen in such evil wayes. Those that are drunk are drunk in the night, saith the Apostle, 1 Thess. 5.7. and they are called, works of darknsse. Why then dost thou stumble in the day? Thou hast light to see where thou shouldst walk. The Apostle speaks of one sort of wickednesse, That it was not so much as named among Heathens, 1 Cor. 5. Oh then, How many grosse sinnes are there, that should not be so much as named, much lesse practised among Christians! It's a dishonour even to the word of God, if thou shalt not do so much, which the very light of nature, and moral Philosophy hath done among others.

2. The word of God (which is indeed the proper work of it) doth convert, regenerate, make men new creatures, not only civil, but godly, doing things from God, and through God, and to God. Herein the word of God discovers it self, to come from God, because it makes men of a divine nature. Every agent assimi∣lates the Patient into its own nature: Fire will turn all things into fire: And thus the word of God coming from Heaven makes men heavenly. They that live un∣der the Sunne are coloured by the beams of it. Oh then, how cometh it about, that thou hast lived so long under the means, and knowest not these things? The Doctrine of Regeneration, of a new creature, thou art not able to bear. It's above thee, it's a riddle and a paradox to thee, as it was to Nicodemus. Paul speaks of these very Corinthians, That they were his epistle to be read and seen of all men, 2 Cor. 3.2. They were h••s walking epistle, what he had commanded them to do, they willingly did it; all might see, what preaching, what godly exhortations Paul gave by their lives. Oh it's an happy thing, when a Minister can say, You are our Sermons to be seen and read of all men! All men by your lives may see what is preached to you, and what you hear. Christ said to the Pharisees, You are of your Father the Devil, and his works you do. Let the contrary be applied to you, You are of God, and his words you do. Observe that place, John 8.47. Ye therefore hear not my words, because ye are not of God. See what terrour is in this place. If a m••n receive not Gods word, and manifest it in his life, it is, because he is not of God. There is not a greater signe of reprobation, than disobedience to Gods will, and rej••cting his Word preached.

3. The word of God should have this effect, to make men willing and glad in the hearing of it. Nothing should be more necessary and pleasant to them. What high price did David put upon it? It was more necessary than his food.

With what delight and alacrity did they exhort one another to go to the house of the Lord? The preaching of the Word is like setting up spiritual trading and merchandize, how busie and active should men be? It's the Spring time, for spiritual Bees to make honey. It's the Summer time, for spiritual Ants to labour and treasure up. Since the dayes of John Baptist untill now, the kingdome of Heaven suffers violence, Mat. 11.12. They take it by force. Thus the Scri∣pture exhorts, Heb. 3. While it's called to day. And again, Now is the ac∣ceptable time. Some are threatned to runne from East and West, from North to South, because of the famine of the Word, Amos 8.12. You should do as Joseph in the seven years plenty, he laid up against the seven years famine. Even Johns hearers, though they had no bottome of grace, did for a while rejoyce in his light. Oh then, how uncomfortable is it to see men live like bruit beasts under the Ministry, not prizing of it, no wayes thankfull to God for it; but like the Pro∣digal regard husks, when manna is near!

4. It's a sinne and reproach, if where the Word hath been long preached, there is not a preparednesse for, and conformity unto all the instituted Ordi∣nances of Jesus Christ. The Church is a spiritual Society, and have a visible Communion, or external Forme; and that consists in Preaching, in Admini∣stration of the Sacraments, in godly Discipline, spiritual Censures upon obsti∣nate Offenders. Now all Congregations should be able to bear these things. When our Saviour told his Disciples, That they must eat his flesh, and drinke his bloud; some cried out, This is an hard saying, Who can bear it? John 6.60. and from that time forsook him. And thus it is in spiritual Discipline, to have comely Order about the Sacraments; all that walk disorderly admonish∣ed; the contumacious cast out; men cry out, who can bear it? and to this day they cannot bear it. These Corinthians had grosse abuses crept in about the Lords Supper, Men did not examine themselves, they came drunke and irreverent. Therefore the Apostle brings them to the first Institution, 1 Corinth. 11. Now these things particular Congregations should be prepa∣red for.

Lastly, It is their shame, if they cannot bear and submit unto all those du∣ties of self-denyal, taking up the crosse, preparation for persecutions. We may observe, that our Saviour, and so the Apostles, did much endeavour to take men off from expectations of carnal advantages by the Gospel. The Devil shewed all the glory of the world; but Christ all the misery and temptations that would accompany the profession of his Truth, Ye shall be hated of all men for my Names sake, John 15.19. So that where the Word hath been preached, there men must bear commands, and also many suffer∣ings.

Ʋse of Instruction. If ye would receive the Word in the light and efficacy of it, keep not any compliance with humane and carnal lusts; The Truth is above your natural understanding, and the duties above your corrupt lives and affecti∣ons. Sore eyes cannot bear the light. Festered wounds cannot bear salt, and yet the Ministry is both light and salt. Think if there be Truths, if there be pu∣rity, you cannot bear them. Know also, there is wrath and vengeance for the refusal of these, And who can bear them? Who is able to endure those everla∣sting burnings? You cannot bear the Sermon, that bids thee, Depart from sinne, How then that terrible sentence, which bids thee, Depart into everlasting burn∣ings?

Verse 3. For ye are yet carnal.

PAul having in the verse before declared the reason, why he fed them with childrens milk, viz. because they were not able to digest solid meat. In this verse, he comes to the Designation or Specification of this their Infancy and Inca∣pacity. And this he declareth,

• 1. Generally, For ye are yet carnal.
• 2. Particularly, In their envyings, strifes, and factions that were amongst them.

At this time, let us view the General, For ye are carnal. In what sense the Apostle called them so, is explained, vers. 1. viz. not absolutely, but compara∣tively. They had the seed and root of grace, but yet corruption was also very prevalent in them.

Object. To what hath been said in explication of this, you may make one Ob∣jection, Why the Apostle, if they were godly for the main, doth call them car∣nal: Is it not a certain Rule, that the denomination ought to be from the great∣er or better part? Do we not say, there is an heap of wheat, though some chaff and cockle be among it? And do not the Orthodox say thus to the Papists? For when the Papists say, That if there be corruption in every work we doe, if a godly man hath a principle of sinne in him, as well as of grace; Then (say they) we may as well call him a wicked man as a godly man, we may as well call it a sinfull action, as a godly action.

To this it is answered, That seeing a godly man regenerated is made a new creature, and so that which is fundamentally predominant in him is grace; and sinne is praeter naturam, beside his nature. Insomuch that the Scripture saith, Being born of God, he doth not sinne, 1 John 3.9. He is a godly man, but not perfect. As a sick man is truly a man, if life be in him, though not a sound, healthfull man. This must be granted; and therefore these Corinthians, that were godly for the main (we speak not of individuals, but indefinitely) when absolutely considered, are called Saints, 1 Cor. 1. and the Temple of the Lord, and the sanctified ones in Jesus Christ. But if we take them comparatively, as the Apostle here doth, then that Rule comes in, Minus boni respectu majoris, ha∣bet rationum mali. So that if these Corinthians were compared with others of greater progresse, they were carnal. Even as in learning, one of competent knowledge, compared to an eminent Scholar, is but an ignorant man: so that this is spoken by way of reproach unto them. They suffer those remainders of corruption in them to prevail; they cut not off the hair, wherein the strength of sinne lieth; they have a flux of this noisome blood running on them, and yet they seek not out to a Physician, to have it cured. Observe,

That the reliques of corruption, which do abide in the godly,* 1.21 ought to be an heavy burden to them, against which they are daily to strive and combate.

As God, when he gave the Israelites Canaan in full possession, yet let the In∣habitants and wild beasts be still there, not totally destroyed, that they might have daily exercise and dependance upon God. So it is here▪ though God hath put thy soul in full possession of Christ; though thou art renewed and sanctified, yet all that corruption within shall not be subdued; but this is left like a thorne in thy eyes, and a prick in thy side, to make thee pray often to God for his grace.

Hence are those commands even to such that are godly, To mortifie the deeds of the flesh, Col. 3.5. And to crucifie them, Gal. 5.24. which argueth, sinne hath some life in them still. And the Apostle, Rom. 6.12. exhorts, That sinne may not reign in their mortal bodies; He doth not say, let it not be, but let it not reign. Though the Tree be cut down, yet here is the stump and root in the godly. To open this, Consider,

* 1.22First, That even the most spiritual that are, the Christians of the first magni∣tude, even those that shine like Sunnes in the world, have yet spots, blemishes and wrinkles in them. So that not only these Corinthians, of an inferiour form, but even Paul himself, who reproveth those for being carnal, yet Rom. 7. he com∣plaineth of himself, That he is carnal, and that when he would do good, evil is pre∣sent with him. That Chapter doth excellently declare, what a great conflict and combate the people of God have in these: for when they would believe, unbe∣lief hindereth them; when they would be heavenly-minded, earthlinesse hinders them. And Gal. 6. the Apostle speaks there universally of all the godly, of those that are Pillars, as well as others, of the ••yes and head in the body, as well as the feet; The Spirit lusteth against the flesh, and the flesh against the Spirit, Gal. 5.17. That the things you would not do, those you do. So that it's plain, no godly man in the world, is inabled in his whole heart with all might to what is good, as Adam, or the Saints glorified in Heaven; but they have opposition within them. They have heart against heart, mind against mind, will against will, affections against affections. They are like a blind man, and a dead man coupled together. Austin did much dispute this point, by reason of the Pelagians, Whe∣ther any man might be perfect in this life, free from all sinne? And although he seemed not to deny, that a man might be, yet he affirms (de facto) none ever was. But that former also must be distinguished of. For if you regard the power of God, no question he can cure all diseases. He that gives thee any degree of grace, can make thee altogether godly. God who made the world by degrees in the space of six dayes, could have done it in a moment, as Austin thought he did. And so may we say, Men may be without sinne. But if we speak of the ordinary power of God, or his declared will, whereby he hath decreed not to give to men such a measure of grace, as shall subdue all sinne, then we say it cannot be: But the best gold will have some drosse; The best Garden will have some weeds. Hence they have a perpetual patern of Prayer, which a David, a Paul is to pray, as well as babes in Christianity, that God would forgive their sinne. So that this is an undoubted truth, that even the most holy carry about with them a body of sinne, which they are alwayes crucifying.

Secondly, Yet there are other Christians, who have sinne more prevalent over them, and are easier overcome, and these deserve more to be called carnal than the former, their corruptions are more visible than their grace. As David had several degrees of worthy valiant men; some were valiant and strong, but did not at∣tain by farre to the degree of the first Worthies. Such a degree there is in Christs souldiers; all have spiritual strength, and the armour of Christ upon them; but there are some who are the worthies of the first rank; others there are, who are negligent and carelesse, who often fall into the enemies hands, and get wounds and blows often to their consciences. It's a sad thing to see a godly man, not keeping his garments clean, but spotting and defiling them by the pitch in the world. They walk as men, saith the Apostle; carnal, as others; proud, as others; earthly, as others; passionate, as others. Oh take heed, that thy life be not as the sluggards field, all grown over with bryars and thorns! This is too often, that men hide their light in a bushel; nay, lose their savourinesse; al∣though godlinesse be in the bottome, yet nothing but bitternesse and corruption doth appear.

Thirdly, As corruption doth thus abide in all the godly, and worketh differently,

so it doth sometimes flame out into open fire; so that it's no longer the lust and moti∣ons of sinne within, but the grosse operations without. In Peter, you see what a leak there was ready to drown the whole Ship. He perfidiously denieth his Ma∣ster with terrible cursings and execration. We need not tell of David and others. The Apostles, how often did they discover their carnal frame of heart, by con∣tentions about honour and primacy? Thus you see, 〈◊〉〈◊〉 ••••••ven in the godly, there are not only sparks and seeds of sinne, but through negligence and carelesnesse they may notably backslide and fall into the hands of the Philistims, into the hand•• of grosse sinnes. It is greatly disputed, Whether the sinnes they may fall into, may be called reigning sinnes? Some learned men say, I; some say, No: But they may be reconciled, by a true explication of the word [reigning] for they do not so reign, as to have full possession, with plenary delight, and con∣stant content. Indeed David did deliberate and wilfully consent to accomplish his wickednesse; so that for the present, there was no actual resisting in him; yet there was the life of grace radically in him, he was kept by Gods power, and the promise against his own will. And thus in regard of that dominion of sinne, for a while it might be said to reign; but because this was not perpetual, grace quickening of him, to recover again, it is justly said not to reign. Now because such sinnes may arise, and carry the whole man away captive; therefore the godly are exhorted. To watch and pray, 1 Pet 4, 7. Yea constantly to pray, That God ••ould not lead them into temptation. Whereas if there were no tin∣der within, upon which the sparks of temptation falling, would presently blow up, there need to be no fear of any temptation.

In the next place, Let us consider,* 1.23 Whence it is that the godly do not fully con∣quer sinne: For if you respect Christ he is greater than the Devil; and if you respect grace, that is more efficacious than sinne; How then should any lusts, passions or motions abide in us? Now the efficient grounds are these: And then the final grounds shall be mentioned afterwards.

The efficient, first, Because original corruption, which is the fountain of those streams is not wholly dried up. We cannot expect the streams should be dried, when that is not. Marvel not then, if the godly are carnal, diffident, earthly, froward, for that which nourisheth these is not destroyed. Though Samsons hair be cut off, yet it is not pulled up by the root. There is the law of sin in the members, as well as the law of God written in their inward parts. So that there cannot but be those sinfull affections and corrupt desires stirring in thee; these noi∣some vapours cannot but exhale, as long as that filthy lake or bogge is within thee.

2. The Spirit of God by which we come to mortifie these corruptions, doth not put forth its full power. It's a free agent, Rom 8. If ye through the Spirit, mortifie; So that by the Spirit of God, we come to conquer and subdue sinne. Now this is not in our power, no more than the Apostles could miracles, when, and how much they listed (though there be some difference between miraculous gifts and sanctification.) If the Spirit of God did come upon thee in the full measure of sanctification, then thou wouldst of a leper, become all over clean; but Christ only received the Spirit without measure. It's stinted to thee, thou seest more and more to be daily done in Christianity.

3 Therefore doth corruption remain, Because the instrument of Sanctification and Mortification, that also is imperfect and weak. Act. 10. Faith purifieth the heart, Rom. 11. Faith receiveth the fatnesse of the Olive-tree. Ephes. 3. Christ dwels in the heart by faith. Heb. 11. All those glorious works of righteousnesse were done by faith. So that if our faith be weak, the effects of it also will be weak; and that every mans faith is weak, appeareth, Because we know but in part, and so can adhere and apply but in part.

Lastly, Therefore doth corruption abide in us, Because the Law of God is spiri∣tual,

pure and exact. This is not an efficient ground, so much as occasional, to discover and manifest that this sour leaven still is in us. The Law of God requi∣ring the whole man, an universality of the Subject and Object, and of Degrees, and of Time, which it's impossible for us to do; therefore the transgression of the Law makes it to be sinne. If the Law have not forbidden weak love, weak faith, it had been no more sinne, than weak health, or weak strength. It had been a languor, or penalty only, as the Papists say, not truly, and formally a sinne.

In the next place, Observe the final grounds, Why God who is thus able to bid us be whole at once; Or as Christ, whom he cured corporally, he cured perfectly; he wrought no half-cures, why should he not do thus in spiritual healings, as Castalio urgeth?

1. Because God intends in this life, to glorifie evangelical grace, and the righ∣ousnesse of the Gospel by faith, as the Epistles of Paul abundantly witnesse. Now if we had a righteousnesse of our own works, how could it be imputed without works? How could we with Paul account our own righteousness dung and drosse for the righteousnesse of Christ by faith, if ours were gold? Oh then! how wise should the godly man be? Dost thou discover thy foul, noisome heart? Dost thou tremble to see so much of the flesh in thee? Take the advantage to glori∣fie the grace of the Gospel; say, thou needest Christs robes all the day long for thy nakednesse.

2. God suffers these reliques in us, that there may be daily exercise for faith, pa∣tience, and other graces, so that these are left to increase the crown of glory, not to diminish it. The people of Israel used themselves to warlike exercises, (they were to be taught the use of the Bow) because their enemies were not totally subdued; so that therefore God would have these things to try thee, that thy spiritual valor and fortitude may the more appear. Tempests and winds discover the skill of the Mariner. Thou mayest turn these clods of earth into chaines of pearl.

3. That we might not be puffed up in our selves, nor others lift up by admiration. For as the Heathens when they saw the viper fall off from Pauls hand, and not hurt him, changed their minds, thinking they were gods; but while the viper at first was on them, they thought vengeance pursued him. Thus when men see vipers cleave to thee as others, thou hast thy infirmities, thou hast thy weak∣nesses, then thou art low in thy own and other mens eyes.

Lastly, These thorns are still in thy side, that Heaven may be the sweeter. Lift up your heads, for your redemption draweth nigh. Then it will be no more a vile, mortal body, or a corrupt diseased soul: Then pride, unbelief, dulnesse, will be no more a trouble; thou wilt be no longer in the valley, but upon the Mount.

Ʋse 1. Of Instruction to the people of God, that they should not despair under the discovery of daily infirmities. I do not encourage thee to sinne, I do not foster thee in thy infirmities, only make righteous judgement in this case. Thou cryest out, How can I be godly, and have no better an heart? How can Christ dwell in me, and I feel no more of his power? Oh distinguish between weak grace and no grace, between the presence of sinne, and the dominion of it! Consider, God hath left these for admirable ends, and none of these is to discourage, and over∣whelm thee: especially do thou cry out of those deeps to the grace of the Go∣spel; be as much enlarged, yea more than Paul was in this matter, if thou canst.

Ʋse 2. Of Information to wicked men. Do not conclude there is no grace in the world, and that all men are hypocrites and liars, because even the godly are subject to sinful weaknesses. This is to be the spider, to suck poison from a sweet truth. Do not expect more from them, than is to be expected.

Ʋse 3. If the reliques of corruption be thus to be bewailed, as an heavy burden, how then should they howl and roar out, that are under the whole power of sinne? That are not comparatively, but absolutely carnal: That have not weak grace, but no grace. Sinne is not only present with them, but they with willingness and delight subject themselves thereunto. If he speaks of strifes and factions, when you do these things, Are ye not carnall? How much rather of Revelling, Wantonness, beastly lusts, cursed oathes; Are ye not carnall? Oh, remember all this is in a mortal body, here to day, to mor∣row it may be in Hell.

For whereas there is among you Envying, Strife, and Divisions, are ye not Carnal?

The Apostle generally declared the ground of their Indisposition, and Inca∣pacity of heavenly, sublime Truths. Now he enumerats the Particu∣lars, whereof Envy stands in the front. Some make a Gradation; Envy breeds strife, and strife breeds Divisions, or Factions. If we regard the generall state of the Church in all Ages, especially in our daies; there is no Subject more necessary to treat upon, then these Distempers: Especially to shew the Sin∣fulness and Cures of them. The being divided into so many crums, and atomes, that unless Democritus his Opinion should prove true, All things are composed of atomes: Or rather, unless God shew his power, to make drie bones, that lie here one, and there another, as in Ezekiel's Vision, to come every one to his proper place, and have flesh and life bestowed on them; I know not how we can escape totall destruction. It being such a known Maxim of state, which Christ himself hath confirmed: A Kingdom divided against it self, cannot stand. And so, Churches against Churches, godly man against godly man, they cannot stand Although I say this be necessary to the publique, (yet be∣cause I know not how necessary for this particular Auditory, though I shall not pass by these Particulars) yet I shall not handle them to the exactness of the Subject and latitude thereof.

And let us consider the first Subject, Envying; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This word is used sometimes in a good sense, and sometimes in a bad sense. In a good sense,* 1.24 it's attributed to God, and signifies that Jealousy he hath about his Church; espe∣cially his worship. When attributed to good men, it signifies either that honest and lawdable endeavour in them, whereby they are inflamed to imitate, or go beyond the Virtue of others, without any sinfull grief or hatred. This is com∣monly called emulation, 1 Cor. 12.14. Gal. 4. Or,

Secondly, It's taken oft for that grief of mind, produced by an holy indig∣nation in us, at those things which we conceive are unworthily done against those whom we love. And that either God or others. God, 2 Cor. 7. Or o∣thers, Col. 4. Or else (which is not so oft in humane Greek Authours, if at all) it is taken for Envy; as Act. 13.17. Gal. 5. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are re∣koned among the lusts of the flesh. And somtimes the Epithete 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is added to it, bitter Envy. Although the more known word in the Scripture for Envy, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This for the word. Observe

That Envying, wheresoever it is, is a fruit of the Flesh,* 1.25 and such a sinne, that a godly man should especially watch against.

Are ye not carnall, because of this Envying?

To open this Doctrine. Consider

* 1.26First, That the Original and Fountain of this Envy, is the same with the other great impieties that are committed in the world; viz. The flesh, or Corrupt part in a man. So Gal. 5. and James 4. Envying strifes, are said to come from the wisdome of the flesh, and diabolical wisdome, opposite to the wisdome from above; which is chast, peaceable, and long-suffering. So then, seeing this is a lesser stream from that bitter Fountain: This is part of the gall and worm∣wood every one is in by nature: No man can conclude he is wholly godly, that hath not power to mortifie this sinne in some degree. And therefore in that, Gal. 5. the Apostle reckons it amongst all those gross sinnes: Murders, Ʋn∣cleanness, Idolatries, Wichcrafts. And concludeth, They that do such things, shall never inherit the Kingdom of Heaven. Yet though the Scripture brand this sinne as the seed of the Devil, and the spawn of the flesh; how pre∣valent is this sinne, every where amongst bad; yea, amongst good? How many sad Envyings, and evil eyes are there towards one anothers good? For so the Scripture cals it an evil eye, because they look with discontent, and grudging upon others. Envy is a squint-ey'd sinne, and so the more defor∣med sinne. Vixque tenet lachrymas, quia nil lachrymabile cernit.

* 1.27Secondly, This sinne of Envy, may either be in the full Predominancy of it, or only in Motions and Combates; or if breaking out into act, bewailed and re∣pented of. In the former manner, it is in wicked men; In the latter sort, it may be even in the godly. For this Envy is such an imbred sinne, that the Spirit of Regeneration finds it one of the last enemies to be destroyed. Wicked men are as full of it, as Toades of poyson. Thus Act. 13. The Jews are said to be filled with Envy against the Apostles. Filled they were with this sinne, as the godly on the contrary, are filled with the holy Ghost. And hereupon, this Envy within, carryes them violently to all outward wickedness; especially Murder: For that is the natural fruit of Envy. Whom men en∣vy, they presently resolve the death of; if there be no restraint. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are very near in sound and efficacy. Thus Pilate knew, that for Envy the Pharisees desired to crucify Christ. And the Apostle puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal, 5 21. Envyings and Murthers together. As the words are alike, so one presently follows the other.

In the godly this sinne is too vigorously also. These Corinthians, and the Hebrews James writeth to, were ready to devoure and consume one another, by these Envyes. The Church of God, would alwaies abide like an Ark, compacted so close together, that no waters could enter in; did not Envyings, and evil eyes upon one another, dissolve the cement and sodering, where∣by they are united. We shall find the Disciples of John, and of Christ, even those sweet Roses, to have these worms breed in them. When John's Disciples saw the multitudes run after Christ, and there Master was not so much admired as before, they came in an envious manner, and complained of it. But how graciously did John labour to rebuke that ill spirit, Joh. 3.30.? The Disciples of Christ also, they were sometimes upon envyings and proud contentions; (For these alwaies go together.) and strived to have more greatness then o∣thers. Yea, at that time when Christ informed them of Persecutions and trou∣bles which should be undergone for his sake. So that you see, even the Children of God, (and that while they are low, and under Persecutions of a common enemy,) are yet ready to have envyings and bitter affections one towards a∣nother. So remarkeable is that place, James 4.5. The spirit that is in us lust∣eth to Envy. Even the spirit in the godly, lusteth to Envy: Is violently carried out that way.

* 1.28Thirdly Consider, That Envy is accompanied with a grief and a trouble, that others are indeed, or in an apprehension, in a better condition then them∣selves. So that it is a sinne that makes a man like a Devil. The Devil first

envied God in his happiness and glorious estate. And now, since he is condemned into eternal torments, he envies man; the godly man, that hath an interest in Christ. He is tormented to see men delivered out of his Chaines. He is troubled that others have good, though he hath no advantage by it. That so many men are damned, it's no advantage to the Devil; yea it increaseth his tor∣ment, because they were tempted by him: yet his Envy and malice carrieth him out thus. Now, this devilish disposition is in every envious man. The Apostle James cals it so, Chap. 14.15. So that all the while thou art troubled to see it better with others then thee, thou art in a devilish frame. It's devilish wisdome: It's devilish grief and vexation. Oh, how should this make the People of God tremble at it!

Now, the good that is in others, for which this Envy may work, may be of se∣veral Natures. As

First, Because of the Riches, Power, Greatness, and outward prosperity of o∣thers. Thy eye is evil, because God giveth wealth to others, not to thee: Health to others, not to thee: Prosperity to others, not to thee. Thus Jo∣sephs Brethren envied Joseph because of his Dream, that all their Sheafes should bow to his Sheaf; and because he had more of his Fathers love. Take heed then, of being troubled at the Prosperity, and the good condition of others. This is Envy. And, Shalt thou be bad to thy own soul, because God is good to others? Because God hath not given thee the good things others have, wilt thou throw away thy soul also? Or,

Secondly, It may be, Because of the Applause, and Honour, or Esteem others have: Which will lessen thine. This is powerfull Envy. When two Suns are (as it were) together, when the increase of one, will be the decrease of the other. This was the main quarrell, and the cause of all the Envy against Christ and his Disciples. They saw the people runne after him: They saw multitudes following of him, and their wickedness and hypocrisie began to be discovered: And this made them mad with Envy.

Thirdly, It may be still higher: Because of the Parts and Abilities that others have better then theirs. And it's a greater sinne, to Envy others because of their Religious Parts and Abilities, then for any outward mercy: Because these are the free gift of Gods Spirit. Now for this were the great Envy∣ings amongst the Corinthians. They were a people living in a rich and Po∣pulous City: They abounded more in Parts and Gifts, then any Church we read of. And so, here were the greatest Envyings and Factions. Insomuch, that it's farre more happy to have sanctifying Graces, then inlarged Gifts: Farre more glorious to have Love, then large Knowledg. That made the Apostle to commend Love so much to the Corinthians, undervaluing all Gifts in respect of that, Numb. 11.29. We read there of a good man Envy∣ing, because the Spirit of Prophesying was poured out upon others; and Moses gives him a reproof for it. So that where there is the more Know∣ledg, the more Parts in Religion; there (through mens corruptions) are many times more Envyings and Factions. Now the way to cure these, is not (as the Papists) to keepe people in ignorance, but to press mortification, and the true works of grace, above all Parts.

Lastly, That is the highest poyson and wickedness that can be in Envy, viz. When it is for the Graces and Godliness of others. Thou hast a wicked, malicious, and envious heart to others, meerly because they are godly. Though this be so hai∣nous a sinne, that some make it a tendency to the sinne against the holy Ghost, yet how often is it practised? How many men are reproached, envied by their neighbours and others, meerly for their godliness? They are carried out with devilish spite, because of that. If they were prophane, superstitious, car∣nal, and dissolute as they are, then there were no better men in the world.

But this maketh them the object of their envy, that they are godly. Thus Cain, he envyed, and so hated his brother Abel. We might have thought, there being no more men, then those two, except their Father, they should dearely have loved one another; but Abel's works they were godly, and God had a respect to his sacrifice, and not to Cain's, and this made him envy, hate, and at last mur∣der him. And this might be charged upon the Pharisees, when Christ terrifieth them about the sinne against the Holy Ghost; for indeed as you heard, to envy, spite, and malice a man because of his godliness, it's an high degree to that un∣pardonable sinne: Look to it; there is too many guilty of this dolefull crime.

Thus much for the object of Envy. In the next place let us consider the sub∣ject, who are prone to it. And

* 1.29First, Those that are of weak, ignorant, and narrow spirits, Job 5 21. Envy slayeth the silly one. It is the fruit of weakness in a man, his very envy betrayeth his thoughts, that he thinks others are above him. Austin observeth this envy in children, as one of the first sinnes they are actually guilty of: Vidi ego ze∣lantem parvulum, (saith he) he took notice, that the child sucking, would envy another at the same breast. And that it argueth sillyness, doth appear in this, There is no inordinate ••ffection, but men will sometimes confess it, only no man will ever acknowledge he envyeth another, he will confess he feares ano∣ther, he will acknowledge he doth not love another, but seldome that he envy∣eth such a man, because this denoteth a thought, that such a man is Superiour to him, and that is against the natural pride in every man.

Secondly, Those are subject to this sin of envy, who are in a similitude of condition, estate, trad, or profession, or where there is any competition for one thing, and both cannot have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One tradesman envyeth another of the same trade, or profit; thus one Scholler, one Gentleman, one Favourite another, one Co-partner in Government another. The reason why Lycinius grew so desperately mad against the Christians, whom he had formerly defended, was, because Christians in their meetings, prayed for Constantine and not him; the ground of Saul's envy and hatred to David, was because the women sang, Saul slew his thousands, and David his ten thousands. Phil. 1.19. Some preach Christ out of envy, These were teachers, that out of envy to Paul, who had all the glory, took the occasion, now he was imprisoned, and could not preach to set forth Christ; and they thought Paul like themselves, ambitious of glory, and esteem, and therefore that this would grieve and vex Paul; but such was his grace, that he could rejoyce in it.

Thirdly, Such are subject to Envy, who because they cannot abide the good of others, they therefore study all the wayes to disparage, and obscure the name, and excellency of such: If they have any failings, if there be any weaknesses, they rake in them, talk of them, neglecting the good, as the Kite that flyeth over the pleasant meadows, and delights upon the dunghills, and Carrion; there∣fore an envious man discovers himself by his talk, his words; though such a man hath never so much worth, and excellency, in him, yet that he will never mention; or if he do, it's only craftily, that others may not think, he doth it out of envy. Thus where charity covereth a multitude of sinne, envy covereth a multitude of graces.

Ʋse 1. Of all envyings, take heed of that which is against men, because they are godly, because they live more holily then thou dost, their lives condemne thy life, their purity thy uncleanness, their pure worship of God thy super∣stition; and this makes the•• as full of poyson, as a Serpent. Oh if there were an opportunity! Never did Paul once, or Bonner, or any persecuter, more greedily destroy those that fear God, then thou couldst! Never comfort thy self, that thou dost not envy, or hate them for their godliness, but thou con∣demnest

them for this fault, and that fault! for the Pharisees that were so mo∣ved with envy against Christ, they said, it was not for his good works, they pre∣tended he spake blasphemy, he broke the Sabbath, you see they had religious pretexts. Take heed of this sinne, that bordereth so near upon the unpardonable sinne! it's too rife, it's too common amongst men: if God give thee not grace to be godly thy self, if God give thee not a heart to be holy, yet let not the Devil so farre fill thy heart, as to make thee envy, rage, and blaspheme, at godliness in other. Oh there is a great deal of difference between that sinner, whom carnal pleasures or love to the world doth keep from godliness! and that sinner whom envy and a secret rancour against godliness, makes keep off from the practise of it!

Ʋse. 2. You that are godly especially, take heed of this: How contrary is this spirit of envy, to that love Christ hath put into you? He prayed most ear∣nestly, as the great thing before his death, that the godly might be one, How then comes envyings, and bitter thoughts among you? you that ought to have one heart, one mind, yea to lay down your lives for one another: How comes this divelish sinne to be in you? How come doves to have gall? Christ that thought it no robbery to be equall to God, yet became in the forme of a contemptible man, for the godlyes sake; and hast thou so much glory, or honour, to deny thy self in, as he had? Grudge not one against another, or sigh not, as the Greek is; no godly man, should have the least bitterness, or inward sighs, and discon∣tentedness against another, Jam 5 9.

Let us in the next place, consider the aggravation of this sinne, and howso∣ever the heathenish Poets, have described it in such an ugly, loathsome,* 1.30 and de∣formed shape, that all may see the unloveliness of it; yet they being matter only of fancy, and witty invention, we shall draw the pourtraiture of it from the Word of God, which is a two-edged sword, and every arrow from this qui∣ver, may justly strike to the heart of it.

First, The wickedness of this sinne, may be excellently illustrated by that admi∣rable good it is opposite to; for this is a rule, That privation is the worst, whose habit is the best, that is the greatest evil, which is opposite to the greatest good: Now there is a three-fold good that envy doth oppose, as fire water, and dark∣ness light. 1. The infinite goodness in God. 2. The inestimable goodness in Christ. 3. The admirable goodness, in the grace of love, or charity: So that if you would know, how great an evil envy is, say, it is as great an evil, as God is good, as Christ is good; it opposeth Gods goodness, so that phrase implyeth, Is thy eye evil, because God is good? Mat. 20 15. that is not intensively, but privatively, for envy doth take God and Christ from me, my neighbour from me, and my self from my self; it maketh Gods goodness, and thy neighbours goodness, to be his evil who envyeth; this bitterness upon thy heart, is because God is such a fountain of goodness, that he communicates his mercies freely: Were envy able to fall upon that pure, and spotless Majesty of God, he would not have created the world, nor made such glorious Angels, nor give such ex∣cellent perfections to some in the world? for many times God loseth his glory by this meanes, when they do not praise him, but dishonour him: yet for all this, behold the goodness of God, that doth so liberally diffuse it self, though his glory be obscured thereby. Oh! if it lay in an envious man, to make men great, or admired, or despicable, and contemptible, how quickly would he make the world a poor Hospital, that he might have all the glory! Behold then, the venemous poison of this sinne of envy, which doth grudge, and repine, at the glorious Attribute of God, his bounty, and liberality; that which David is so ravished with himself, and calls upon Angels, and other creatures, to praise God for, viz. His mercy which endureth for ever, this the envious man is vexed at. There was a seed of this bitter wormwood in Jonah, how discontented, and

grieved was he, that God did not destroy that populous City of Ninev••h, on a suddain, and how patiently did God expostulate with him, and confute him by his own Gourd, that he was troubled at, because consumed by a worme on a suddain? Jon. 4.10. Oh if an envious man would think, thus would I have God no better to me, then to such an one! Should I be willing, to have the Lord deal with me, as I desire to others? this might change him. It's related of Nero, an envious, cruel man, That he would sometimes bewail, there were none of those terrible judgements in his time, as in former ages; That there were no suddain earthquakes, no violent plagues, and such sore demonstrations of Gods wrath: well might be called clay, and blood mingled together.

2. It opposeth that admirable goodness in Christ: Oh come with admiration, and read, and consider, the life of Christ, and his death, and you will see, envy is as direct contrary to him, as the Serpent to the Dove! Consider what he was, and yet how debasing himself for our sakes; He thought it no robbery to be equall with God, Phil. 2. for it was his due, being of the same essence with him, so that he might alwayes have declared that infinite Majesty: but he willingly doth ob∣scure this Sunne in a cloud, this Divinity in a vail of flesh; and when he doth not take the nature of Angels, but man, even then he doth act the condition of the great, and mighty, and honoured men of the world, but of the most contempt∣ible, a worme, and no man; yea see how good to us, to those that hated him, envied him; how destitute of a place to lay his head in; that supported all the world by his power, at his death how abused, scorned, reproached, and hand∣led in the most ignominious, and scurrilous manner. Oh admire all this, you that hear and believe! Had there been any gall in this Dove, any envy in Christ, would he have emptied himself, thus to make thee full? Would he have become poor, to make thee rich? Oh then if envy at any time stirre in thy heart, say, Did Christ do thus? Was he of this temper? and it must need fill thee with con∣fusion.

3. The grace of love and charity is often prayed for, and that by Christ him∣self, that his people▪ might have it; he prayeth for nothing so earnestly as that. It is made the sign and symptome of Christs Disciples, not by miracles, not by pro∣phesies, but by love, shall all men know Christs Disciples. It is a duty enjoyned also; for faith hath the preeminence in the upper region of justification, so love in the lower of sanctification; now the nature of the grace of love, is to have idem velle, and idem nolle, to make all good things, and all bad things common: yea the soul of the lover, is not where it animateth, so much as where it loveth; Love seeketh not her own, love envieth not, love is not puffed up, 1 Cor. 13.4, 5. Oh then, if as in the Temple, every thing was covered with gold, so among Christians, every word, and action, should be covered with love: Let all your things be done with charity, 1 Cor. 16.14. Then what a damnable sinne is envy, which breaks these silken cords? when these hellish motions of envy stirre in thee, cry out for the Spirit of love; Oh say this is none of Christs Spirit, this is not a Gospel Spirit! As love is the fullfilling of the law, so envy is the dissoluti∣on of it, and as Moses, and the Prophets, hang upon love, so they do all fall to the ground, where envy is; if then there were but these three objects to look on, God, Christ, and Charity, it might make a man to abhorre, to take this toad of envy in his breast. But

Secondly, There is still further abomination in this sinne; for it's the very lively image of the Devil. There is nothing so like the Devil, as an envious man, with his hornes to push at every one, and his cloven foot to make divisions, and wranglings: This you heard, this wisdome, viz. whereby men make strifes, and envyings, is said to be divelish, Jam. 3.15. Oh then! What accord hath Christ with Belial? Why art not thou ashamed to look God, or good men in the face, that hast this divelish temper in thee? As the Bafilisk doth so

hate man, that they say, he will take the very picture of him, if he can: Thus the envy and malice of the Devil, is so great against God, that because he can∣not vent himself upon God, therefore he doth upon man, made after Gods image, and although it be no profit to him, yea an encrease of his torment, to tempt man to sinne, and to damne him, yet he delights to do it: Other sinnes of Drunkeness, and Uncleanness, turn men into Beasts, but this of envy, doth into Devils, insomuch that an envious man, in the constant full power of it (I speak not of motions, and temptations,) is farther off from godliness, then a beastly prophane man.

Thirdly, This sinne of Envy, is a mother-sinne, a fountaine-sinne. There is no wickedness in the world, but this sinne will conceive it, and bring it forth: Through envy, they stoned Paul, through envy, they murdered Christ; all the persecutors of Christians, did burn with envy themselves, before they burnt the Martyrs at the stake. Hence Jam. 4.5. the Apostle alledgeth that place, The spirit within us lusteth to envy, aiming at that, Gen. 6.5. The imagination of the thoughts of the heart are only evil, and that continually; Now he nameth not the general, but particularizeth in envy, as that which is the cheif cause of many sinnes; For where envying and strife is, there is confusion, and every evil work Jam 3 16. Nay not only personal, private evils are in the womb of this, but all publique miseries commonly begin from this spark of envy. A Commonwealth is made a field of bloud, through the envy of ambitious men; the Church is cut in∣peices like the Levites wife, through envy of ecclesiastical persons, insomuch that we may say, all Kingdomes and Churches in some respects, have died of this disease: this hath cut all the nerves, whereby any society is compacted together. Oh therefore pray we, that God would have out this incendiary, and Boutefeu from all Churches and States! The Devil is called the enemy, Mat. 13.15. and therefore the envious one, that came and sowed tares; so that all the tares of discord, dissensi∣ons and different opinions, are sowed by the envious one, that grudgeth at our peace and unity.

Fourthly, This sinne is a just torment to him that commits it. When a sinne is a sinne, and a punishment, it's the more deadly sinne; now this of envy, it's a very gibbett, a very rack to him that is moved with it, he is like one possessed with the Devil, that formeth that is thrown into fire and water, his heart is a ve∣ry hell, he hath a torturing within him, as if so many Devils were pulling of him. The Heathen observed it saying, That the greatest Tyrants that ever were, never found out a greater torment. And certainly if the motions and stir∣rings of envy in the godly, be like so many Scorpions stings in them, what are they to wicked men, where envy is in its full power.

Fifthly, This sinne of Envy doth deprive Christians of all exercise and comfort of common graces. The people of God are as building and lively stones compacted together: at the first beginning of the Gospel they were with one heart, and one mind. The duties of communion and relation to one another, are frequently spoken of, such as exhorting one another, reproving, comforting, whetting, and encouraging one another; compared therefore to members of the body, all which have need of another. Now if one member should envy the good of ano∣ther, how quickly would the whole be consumed? Thou hast faith to help ano∣thers unbelief, thou art strong to support the weak, thou art quick to raise up him that is du••l, grace is not only for thy self but to profit others with, as coals of fire together do enflame one another. Now envy that sets all at distance, ob∣structeth the nourishment that is to go to every part, and instead of helping and drawing out anothers graces, it draweth out their corruptions: this makes strangeness, suspicions, uncharitable censures, so that Lambs become Tygers to one another, and Myrtle-trees Brambles.

Lastly, It's a tenacious inbred sinne. You see even in the regenerate, these

sparkes of Hell are alive: These worms will breed in the sweetest Roses: These mothes in the finest Garments. So that the more contumacious and inherent this sinne is, the greater cause to be afraid of it.

* 1.31Well, If it be so dangerous a sinne, what Remedies may be used against it? If this Viper will stick on us, how may we (at least) order it, so that it shall not stay on, so as to make us fall down dead by the poison of it. And

First, Turn Envy into Pity; and this is an excellent cure. Nothing break∣eth Envy, so soon as Pity. Now their is no good thou enviest at in others, but it affords meditation of Pity and Prayer for them that have it, rather then Envy. For if they be wicked men, whose prosperity thou enviest, David tels you, they stand in slippery places, and they are fatted to destruction. Does any envy the Garlands and Crowns that were put on Beasts, when they went to be sacrificed? The godly, who are so apt to look with an ill eye, at the great abundance, success, and outward happiness of wicked men, should remember this; Their great Honours, are but like oyl poured into the fire, to make it burn hotter. And if he be godly that hath outward mercies, then he hath the greater account to give: He hath received more Talents, and so greater in∣crease is expected. So that he is more to be prayed for: He having a greater Treasure, is more obnoxious to theifts and dangers.

Secondly, Consider That if instead of Envy, thou wouldst bless and praise God for the Gifts and Graces bestowed upon others, they would thereby be made thine. When thou canst glorify God for the great abilities given to others, and rejoyce in the success they have; though thy glory be obscured, this makes it accountable to thee. For as he that wils, and consents, and delights in other mens wickedness, makes theirs his, so it is in good things.

Lastly, Be contented with thy condition. Envy commonly comes from discon∣tent at what is ours. If therefore thou canst bless and praise God with joyful∣ness of heart, for what thou hast, this will kill that snake of Envy in thy breast.

But thou maist say, How shall I know a just zeal against others, especially when they have applause and followers in the world, (though in an evil way,) from Envy?* 1.32 For this may seem very hard.

As for Instances: Numb. 11. There some prophesied as well as Moses, and others envied it for Moses his sake: They would have him have all the glory: For which they were blamed. Yet when Corah and his company, said Moses and Aaron took too much upon them; and that all the people of God were ho∣ly as well as they; Moses was enraged against them: Not from Envy, but Zeal.

In the New Testament. The Pharisees were hot against Christ, because all the people followed him: And it's plain, Envy moved them. Yet there were false Apostles, that led captive silly women, and had many followers. Now Paul is severe against them; and it is not Envy, but Zeal. Thus the Ministers of God, may preach against false Teachers that have many followers, and yet it be no Envy.

* 1.33Now (I may afterwards be larger upon this, when I come to speak of the parti∣cular Factions in this Church;) only the difference briefly between Envy and Zeal, may be

First, In the matter. They are affected in a good thing, the cause of God: The others, many times in a false thing.

Secondly, True Zeal seeketh to gain followers, and esteem not for themselves, but to present them to Christ.

Thirdly, True Zeal can reign in debasements, and though they be ac∣counted as nothing, if the Work of God go on. So cannot Envy.

Ʋse. To abandon this red Dragan from your societies. Let not Envy enter in∣to

your Families. Let Envy be no more between neighbours; especially, that is most horrible, when a rich man shall Envy a poor man, if he get any thing. Oh fear, lest God bring such desolating judgments, that this shall be nothing but object of pity and wo!

For whereas there is among you Strife.

We are come to the second sign specified. This thorne argued them to be brambles, not figs: In a great measure carnal, not spiritual. This sinne (we told you) might be considered as a further degree of evil, then the for∣mer. Envy was a bitter affection in the heart: Strife comes to words, and many actions of enmity and malice. Now there could not be a greater reproach and uncomeliness, then to see those that were Brethren by Profession, and Christianity, to have that brand upon them, which Paul gives to others: Hating and hated of one another. If the Psalmist in vehement affection cryed out, How good and comely a thing is it, to see Brethren live together in Ʋnity? Psal. 133.1, 2. comparing it to that precious oyntment poured upon Aarons head: On the contrary; How bitter and wofull a thing is it, to see those that are cal∣led Christians, through malice, uncharitableness, and contentions, made so many Tygars to one another? Observe

That Strifes, and quarrelling Contentions amongst Christians,* 1.34 argue them to be so farre Carnal.

It's not from God, nor his Spirit; It's not from Christ and his Word,* 1.35 that they are given to such froward, malicious, and turbulent dispositions. This Do∣ctrine hath its great use. For what inward rank or hath neighbour to neigh∣bour? What detraction and back-bitings have men one of another? Inso∣much, as humanity, which hath been taken for courtesie, kindness and civility, may be put for malice, hatred, and all violent unjust dealings one with a∣nother.

For opening this Point. Consider,

First, That the true ground of all Love and Peace, all Concord and Agree∣ment,* 1.36 can only be upon a Motive of Godliness and honesty. Only godly men can truly love one another, because the Motive of it, is the Image of God: The cause of it, is Gods command: And the end of it, is to do good temporal and spiritual, to one another. Hence this is called love in the Faith, Tit. 3.15. and in the Spirit, Col. 1.8. And therefore, if the people of God at any time quarrell, and strive one with another; there is so much manifestation, that their love was not because they were godly, but for other ends. For if so, then because they are the Children of God still, they are such as have grace. They are such as God hath cast his love upon, therefore thou darest not but love them still. How darest thou but be reconciled with him, to whom God the Father through Christ, is reconciled? The Apostle doth very frequently urge this duty of love, and that without dissimulation; knowing the corruptions and falsehood, that would be even in the godly, did they not take heed. But as for the wicked, the very Heathen said, Amicitia nisi inter bonus esse non potest:

Friendship can only be upon grounds of goodness and honesty.

Therefore if you see any man agree upon evil grounds, because others are wicked like themselves, or for matter of profit, or matter of pleasure; here is no sure Concord, But are as dogs, playing together in the room, while bones are cast amongst,* 1.37 and then they snarle and fight with one another. Take all the wicked men that are, though they are never so great, yet matter of pleasure or profit, will

presently divide them. So that it's no wonder, if Herod and Pilate cannot a∣gree, unless it be against Christ. Wicked men never joyn together, unless it be to oppose godliness.

* 1.38In the second place, take notice there is a two-fold Striving or Contention.

First, That which is good and laudable. Thus Jude commands to contend for the Faith once delivered; To be in an agony for it, vers. 4. And we must in our places strive, and ever zealously quarrell with wicked men, for the ho∣nour and glory of God. Now though this Contention and Striving be not intended here, yet I shall speak a little to it in the close, because there are those who account all zeal and fervency for God, to be quarrelling and making tu∣mults: As Jer. 15.10. Wo is me that my mother bear me, because I am a man of contention. Why so? He reproved them for their sinnes: He spake contrary to their carnal humours, and thereupon he was thought to be the only troubler of the Kingdom. But

* 1.39Secondly, Their is a sinfull and ungodly Striving. And that may be about a two-fold Object. Either in Civil worldly things, quarrelling and wrangling a∣bout them, or in Religious matters. Their is a desire in some, to be cavilling against the Truth, and to be gain-saying those Duties that are commanded; or needlessly striving with idle Disputes, that make not for godliness: Of which the Apostle speaketh fully, Tit. 3.7. A great disease in these times.

Now lets briefly speak to both these. And we will

* 1.40First, Shew the Sinfulness of the Causes.

Secondly, The Effects wherein they manifest themselves. And

Thirdly, The Aggravation of the sinne.

The Cause in the general, is, That bitter poisonous fountain of corruption with∣in every man. Man by nature, is a Spider, a Toade: He can spit nothing but venome. He is a bramble that tears every one that cometh near him. Thus Gal. 5. strifes and Contentions are made the manifest works of the flesh. It's not a doubtfull or an hard matter, to determine whence they come. All thy jangle∣ings, clamours, and evil speakings, they come from that gall and wormwood in thee. James 4.1. Whence come wars and fightings? He cals that strife a∣mongst them a Warre. Do they not come from the lusts that warre in your mem∣bers? See here; There is no man striveth, and brawleth with another, but he hath a lust in his heart, which striveth and fighteth against his soul. Thou seek∣est to be wronged, to undoe another, but that anger in thy heart, will undoe and damn thy own soul.

But the Particular Lusts, are,

1. Pride. Where pride is, there is Contention, Prov. 13.10. A proud man, he cannot but strive, no more then fire cannot but set all on a flame, where it is. All the Divisions and Troubles that are, either publique or private, come from Pride. Every man would have his will to be done: Whereas humility and lowli∣mindedness, that keeps all in peace and quietness. The Chimny that is higher then other parts of the house, puts out all the smoak and dark vapours; and those sometimes that would exalt themselves above others, they must needs e∣vaporate their loathsome stomack against others.

2. Ambition and vain glory; Which comes near to Pride. When men are ambitious for great earthly power, or the high places in the Church, this ma∣keth many quarrels. Absolom's ambition for the Kingdom, what a terrible shake did it make in Israel? This ambition is an huge Whale, that quickly will swallow up all the good and welfare of others; and it's no less dangerous in the Church. Have not the Divisions thereof, been through the ambition and vain∣glory of some, who have inordinately loved applaus, and many followers? This hath alwaies been like a Sword in the side of the Church, that hath brought out both blood and water.

3. Malicious froward dispositions. There are some of that rancorous, tur∣bulent natures, that they cannot be quiet, but in the disturbing of others: Sala∣manders that can live no where, but in the fire; never at rest, but when they are in brawlings or contentions, that have not only their tongues, as James saith, but their hearts also set on fire from hell, Jam. 3.6. As these are dangerous persons in a Kingdome, for they do to it, as the Devil to the possessed bo∣dy, throw it sometimes in the water, and sometimes in the fire; so they are also in Families, and in Townes. These are cursed men. For as Peace-makers are blessed, so strife-makers, and quarrel makers are cur∣sed men.

4. Covetousnesse and sinfull love to the things of the world, that makes men quarrel and brawl. So that some say, those two Pronouns Meum and Tuum make all the strife that is in the world; an unjust covetous desire to have more than is thy own, or lusting after other mens, or discontent at thy own condition This makes thee fill the world with quarrels.

Lastly, Impatience, when men know not how with patience and godly wisdome to passe by many injuries and wrongs. The Scripture bids us overcome evil with good; and if a man strike on one cheek to turn another, Luke 6.29. He doth not there forbid a lawfull resistance of evil before a Magistrate, or a defence of his right, but all private revenge, and impatience of spirit, whereby we are ready to resolve, As he hath done to me, I will do to him; Oh no! Christ teach∣eth us a spirit of meeknesse, of patience, to pray for those that persecute and hate us.

Now the sinfull Effects, first, Of striving about worldly things, is disco∣vered,* 1.41

1. In passionate and railing speeches; Let all clamour and evil speaking be laid aside, Ephes. 4.31. Mat. 5.22. Whosoever is angry with his brother, calling him fool, is in danger of hell fire. Little do you think of this, whose mouths are as loathsome as open sepulchres: Oh the names and foul language, that that mad rage makes thee cast upon others! Whereas the Angel did not give the Devil rail∣ing accusations; Those foul mouths, they argue a foule heart; that black tongue of thine will at last be punished with black darknesse in hell without repentance.

2. It's seen in backbiting, slandering, inventing of lies against others, whi∣spering, and secretly reproaching of others, where they are not present to justi∣fie themselves. These sinnes should not be named among Christians: but now men are not only wolves, but Devils to men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, falsly slandering, and tra∣ducing others. To be a backbiter is reckoned up in the Catalogue of the great sinnes, the Heathens were guilty of, Rom. 1. and Psal. 15.3. is made the cha∣racter of one, Who shall no•• ascend unto Gods holy hill. Thou hast a Devil in thy tongue, and the other hath in his ear, to whom thou spreadest these slanders. Thus Christ himself, How was he slandered? And Paul. Whereas the dogs with their tongues did lick Lazarus sores whole, thou doest with thy tongue make the whole places sore; But consider that Psalm of Doeg, a small mischievous slan∣derer, What shall be given unto thee, O thou lying tongue? Coals of fire, Psal. 120 5 Fire is thy sinne, and fire will be thy punishment.

3. A delight to go to Law, and to implead others at the Courts of Judicature. The Corinthians strifes did break out in this manner, 1 Cor. 6. They went to Law with one another, Why do ye not rather suffer wrong, saith he? Now it's true, the Apostle doth not there prohibit all kind of going to Law for our own, but the readinesse of heart thereunto, and the scandal of going before Heathens, and their want of preparation of heart to suffer wrong, rather than to go to that extremity; they did not try all other wayes of reconceliation first. And is not brawling and squabling the very trade, the meat and drink of many quarrel∣ling

people? They will go to Law presently. Indeed the Prophet saith, To the Law, to the testimony; but that Law would quickly moderate this. Thou wilt goe to Law whatsoever it cost thee, what if it cost thee thy soul, thy sal∣vation, as it may doe by thy anger, malice, revenge and impatience therein?

Lastly, This civil or uncivil contention, rather is seen in the procuring of all that hurt and mischief to others we can, either in Name or Estate. So that whereas the command is, to procure all good, thou art ready to do all mischief to thy neigh∣bour. We might think these things need to be preached onely to Jewes, and Turks, to Canibals or such savage men; but even Christians are turned such horses and mules, that they need this bit to be put in their mouths. So that you see, this strife is in tongue and hand; and if the tongue hath a world of evil, how much evil then is there, when tongue, and hand, and heart are all full?

* 1.42As for striving in religious matters, that is seen two wayes:

1. When men are given to cavill and contradict the truth, though never so evi∣dently discovered, especially because of the purity of it, because it convinceth and arraigneth thy lusts, greatly condemning them. Thus the Pharisees were frow∣ardly bent to oppose Christ; insomuch that when they were silenced, and had nothing to say, they did as the Devil to him, Depart for a season, and afterwards came to tempt him again. Take heed of such a froward disposition, it's farre from the nature of Christs Sheepe, which heare his voice, and follow him.

2. When men dote about Questions and Disputes, that have no profit, or if pro∣fit, yet attend not to them in their place. The Apostle condemneth this doting and striving about words; and for this reason, Because they profit not, Tit. 3.9. A man with needlesse disputes, is like a field that beareth nothing but bryars and thorns. There came a man to ask Christ, Whether many should be saved? Our Saviour doth not answer the Question directly, but bids him, Strive to enter in at the straight gate, Luke 13.23. thereby rebuking his curiosity. And Zuinglius did truly observe and complain, That men seldome came from religious disputes more crucified▪ and more heavenly.

* 1.43I intend to spend but one Sermon on this Subject, and therefore I must heap many things together; I come to the Aggravation of this sinne of Conten∣tion.

1. This striving temper is directly opposite to many commands, that vehe∣mently presse love, brotherly kindnesse, peaceablenesse. As much as lyeth in you, have peace with all men, Rom. 12.18. Be affable, be courteous, 1 Pet. 3.8. Thus you see, as Christ himself did not strive or lift up his voice in the street, but lived meekly, peaceably; so ought we.

2. These strifes and quarrellings make all our prayers and Religion in vain. God heareth no prayer from that man, who is in anger and malice with others, Forgive us our sins, as we forgive others. Yea, if a man have brought his gift to the altar, and remember such a man hath ought against him, he must leave that, and be re∣conciled, Mat. 5.24. Oh how could contentions and quarrels be thus among you, if this were thought on.

3. The relation we are in, commands peace and unity. There is one God, one Christ, one Spirit, one Baptism, Eph. 4.5. Why fall ye out seeing ye are Brethren: so that Christianity is reproached, when you seek to devour one another; it is an argu∣ment the faith of Christ never had any power over thee.

As for the good Contention, I mentioned, that is, When men strive and con∣tend for the truths of God, for his honour and glory, when he is zealous to reprove and punish sinne. There are many men that call this Contention, and this they condemn for turbulency; as Ahab called Elijah, the troubler of Israel, because

he rebuked him, and Jezabel, for their cruelty and injustice. And thus Jere∣miah, you heard, was accounted a man of strife, that set all together by the ears. Now this striving for God against the sinnes, against the humours of men can∣not be omitted without great sacriledge. And if the suppressing of sinne in an orderly way, make any strife, it's thy fault, not his that is zealous. Christ him∣self came to set father against sonne, and a mans enemies in his own house against him; but this was not the fault of Christs Doctrine, but of their corruption. And further, This striving and trouble will work a good effect. The Angel that came down with healing, moved and troubled the water, but that was for good. So the Physician he stirreth the humours, he puts into great pain and sick∣nesse for a while, but this is the way to health. It's good to be trouble∣some to the sins of men; and better be a man of strifes, in this sense, then preach peace to sinners.

Ʋse of Admonition, To lay aside all those malicious revengefull a∣ctions one towards another. These times of warre have especially wrought such bitter enmity against one another, that this generation will not quiet it, un∣lesse grace overcome. Take the Apostles Rule, Let nothing be done through con∣tention, and pride, and covetousnesse, or impatience; and then what calmnesse and quietnesse will there be? As he said of Physicians, Quot funera, tot opprobria, so many funerals, so many reproaches to them. And certainly, so many brang∣lings, so many Law suits, so many reproaches to the Gospel of peace, to Christ the Prince of peace, to the Officers in the Church, the Ministers of peace. I speak not of necessary defensive Law-suits, to which men are unwillingly haled having used all other means before, but that pronenesse and impatiency that is in men. Oh be not thus Tygers and Savages one to another! Thou that dealest in anger, how doest thou expect Gods love? Thou that wilt not be pacified, but breathest revenge, how shall God spare thee?

Whereas there is divisions amongst you.

We are now upon the third and last sinne enumerated,* 1.44 as an argument of their carnal estate. The worst wine, or rather vinegar, is left to the last. Divisions. Some render it factions; it addeth to the wickednesse of the former, that by this envying and strife men are divided into several parties. They imbody themselves in several factions, to the destruction of the whole. The Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The same word (Gal. 5.) is translated Seditions. There are three Greek words in the Scripture, which expresse Factions or Divisions. That in the Text, when men divide themselves into parties, in a sinfull and inordinate way; otherwise to divide from wickednesse, and from the general impieties and errours of the world, is no faction, though the world be apt to call godly men factious; so that not the meer division, but the cause and the ground is to be considered. For as all punishment and constant sufferings for a point in Religion, doth not make a Martyr; so neither division or opposing in a lawfull way of a multitude, when erring, is a faction. The Christians were charged by the Heathens for ma∣king factions. To this Tertullian answered, (Apolog.) Quandò boni coeunt non est factio, sed curia dicenda.

The other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 1 Cor. 11. a metaphor from cloath, or the body, when one part is rent from the other. As Austin thought it a very difficult thing to define what heresie was; so it is also what Schism is. This is certain, it's a breach of that love and union which ought to be among Christians.

3. There is Heresie, or a Sect▪ which is more than a Schism, especially as Ec∣clesiastical use hath made it. And although it was at first used for a meer opinion, or way, without any evil sense; as when Tully said, Cato in ea fuit haeresi; and

some say it is so used in the Acts of the Apostles; but in the Epistles it is alwayes used in a bad sense.

I shall not trouble you with what learned men say in the Explication of these words; This is enough, That the Scripture condemneth them as great sinnes. They come from a bitter root; Christ nor his Church do not own such things. Observe,

* 1.45That Divisions and Factions do quickly creep into the best and purest Churches.

This Church of Corinth was a Garden planted by Paul, and notwithstanding all his care, his constant inspection, yet these weeds grow up in it. In the Para∣ble, when the good seed was sown, the Devil came and sowed his tares, while men slept, Matth. 13. But here, while the Officers were awake and diligent yet these tares grow up.

To open this point, I shall but give you drops out of the Ocean of this mat∣ter. It's a subject to be handled with tears; onely the Scripture gives cordials, that the godly should not sink under it.

* 1.46First, Let us divide, (for Logical divisions are good to teach and instruct, though Church divisions are not) and then shew wherein the Nature of a divi∣sion, or faction lieth. Then the Reasons, why such things will be. Divisions or Factions may be either,

* 1.471. Civil, or Ecclesiastical. Civil, are all those rents and ruptures that are made by the lusts of men in a Commonwealth. Thus Jeroboam made a division, he rent ten Tribes from the other two, and made a distinct Kingdom; and which, would make one wonder, but that God had foretold it, those ten Tribes never re-united again, that breach was never made up. These Civil seditions are sad Prognosticks of the destruction of those places where they are, as the renting of the Temple, was a Prognostick of the abolition of all the Jewish worship. Aristotle giving several differences between Monarchy and Tyranny, reckons this for one, That tyranny makes and foments factions, nourisheth divisions, that so while people haue a mutual hatred against, and diffidence one in another, that reign∣eth the more securely, according to that Rule, Divide & impera. But this is wic∣ked policy. Our Saviour cals those blessed, that are peace-makers; and they who indeavour to make all the godly as one man, do instrumentally accomplish Christs prayer for this thing. It was horrible wickednesse in Ahitophel, to perswade Ab∣solom to go into his fathers Concubines, thinking thereby to make a perpetual irreconcilablenesse These are not the Scripture-rules of State government.

* 1.48The other Divisions are in the Church; and they are o•• two sorts, either when different Doctrines, and Opinions are maintained, and these are called He∣resies: Or when there is a soundnesse of Doctrine, yet men break the bonds of love, and live in malice, frowardnesse and uncharitablenesse, and this is called Schism. Now all these kinds of divisions are very sad and dangerous things. And when God speaks of the destruction of a people, Zech. 10.11, 13. it's ex∣cellently described of breaking two staffs, the one called beauty, the other bonds, that is, as some expound it, their unity and their order.

2. Factions or Divisions are either Personal, between godly men particularly, or more publick between Societies and Societies, Churches and Churches. Between Persons: Thus Paul and Barnabas, they were in a bitter dissention one with another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 15.39. and that about the companion they should take. So Paul and Peter; Paul reproved Peter, and withstood him to the face, Gal. 1. Or more publick. Thus many Jews that believed, raised great dissenti∣ons about Circumcision, and the retaining of the customs of the Law. What

sad divisions did that dispute make? In Antiquity the like might be shewed. Epi∣phanius and Chrysostom were at extream variance one with another, and both orthodox. Several dayes before the famous Council of Nice was gathered, those many hundred Bishops that were assembled together were spent in libelling and in accusations of one another, till Constantine took all the papers and burnt them. We might tell you of the other great Council of Constantinople against Nestorius, with what factions, carnal policies, and sinfull animosities, Nestorius and his party did strive against the Orthodox. But of this enough. We see how prone these worms are to breed in the sweetest roses: Satan is busie in this way; God put enmity between the Serpent and the womans seed, and he labours to put enmity between the womans seed among themselves Now let all these divisions be what they will, publique or personal, Civil or Religious, they come from sin, and tend to confusion. Now God he is the God of order and of peace, not of confusion, 1 Cor. 14.33.

In the next place, What makes division or faction?* 1.49 And

1. That is, when men promote any false or wicked way against truth and godli∣n••sse. We see all parties brand one another with divisions and factions. The Papist cals the Protestant a Sectary, and that though a Metropolitane; and saith, The leaving of their Church, that had so much Antiquity and Ʋniversality, was a schisme. The Metropolitane he maketh all those guilty of schisme, whether Bishops or Presbyters, that recede from obedience to him, as appeareth in a late Book. (Hammond of Schisme.) But it's not the calling, or the branding of any with the name of schisme, that makes the thing so; but you must consi∣der the cause and the matter. If Elijah, and some few with him, will not bow their knees to Baal, nor will not go with the multitude of Idolaters, this is no sinfull division or faction. When Arianisme like a deluge did overflow the Church, the Orthodox, who were called Eustathiani, from Eustathius (the President in the Council of Nice, and a valiant Champion for the Truth) had their private and secret meetings, not daring to communicate in the publick wor∣ship with the Arians, yet no sound man in judgement will brand these with schisme. If the people of God come out from Babylon, and separate from their uncleannesses, this is no schisme or faction, but a duty, God commanded them. So that before we charge any with this crime, we must alwayes consider, the Cause and the Matter, who hath the truth, who hath Gods Cause, otherwise men are hereticks and schismaticks to one another, and so they judge by partiality, not by the Rule. Neither is it enough for men to say, they have Scripture, or to al∣ledg Scripture, for that may be wrested to their destruction, but the true sense and meaning of it, which is attained by those that walk humbly in Gods way, and use those means God hath appointed in his Church. If therefore a man plead against the Idolatries, the impieties and falshoods of other men; This is no faction; if so, Paul himself, who condemneth these, had been the most factious man in the world; For who more zealous than he in Christs way against the superstitious Pharisees, and those who pleaded the Law for Justification?

Secondly, Faction and division is seen, when though the matter be true, or good they strive for, yet they do it not in a godly orderly way. He that striveth is not crowned unlesse he strive lawfully, 2 Tim. 2.5. A good intention, even in a good matter without good order, is not warrantable. The Disciples that would have fire come down from Heaven, knew not what spirit they were of. Ʋzzahs sudden punishment for the touching of the Ark, should make us look not only to a duty, but to the order of a duty. The Apostle layeth down this injunction, We must not do evil that good may come on it, Rom. 3.8. And he saith of those teachers, that would make such constructions from his Doctrine, That their dam∣nation was just. The Apostle by the similitude of members in the body, doth shew, how every member should keep to his own office.

A third thing in Division is, When men do not keep to their proper places, to their Offices. If the foot will be the eye; if the hand will be the head; here is a monster, not a comely body. The Apostle Paul is very large in this, and oh that this age would observe it! To teach every member in the body to keep to its own Office, and to its own Calling, not to take one anothers operations, but to convey their mutual nourishment one to another in their proper way. In what a blessed Unity, and comely Order would the Church of God be, if every mem∣ber would do its proper work? The Apostle calling so much for humility and modesty, and not to think of our selves above what we ought to do, fore-saw how hard a matter it would be for Christians to keep up Unity and Concord among themselves.

Fourthly, Thus it's division and faction, when the affections and passions of men are scured and imbittered with any carnal dist••mpers; so that this sinne doth affect the heart and spirit of a man, and then it breaks out into actions. Though men should be in a good way, and are for the truth and glory of God, yet if they do this in anger, and passion, and frowardnesse of heart, here is a sinfull division upon them, though for the matter and way it self they be right: Gods righte∣ousnesse and truth needeth not our passions. So that all these, or any of these, is enough to make the divisions in the Text here forbidden.

* 1.50In the next place, What are the Causes, that make these the efficient cause••?

First, The ignorance of men, as long as men, know but in part, have not perfe∣ction in the understanding; and this breedeth difference of opinions, and difference of opinions, difference of affections. The Apostle chargeth the wresting of the Scri∣pture to mens destruction, upon their ignorance. In which Epistle are many things hard to be understood, which the ignorant or unlearned wrest, 2 Pet. 3.16. Thus our Saviour told them, They erred about the resurrection, because they knew not the Scripture, Mat. 2.29. So that those who have but a slighty, flatry-knowledge in matters of Religion, they presently runne into wayes of di∣vision. These are children easily seduced.

Secondly, Self-confidence and arrogancy. When men think those abilities, or that worth is in them, which indeed is not. This makes them bold, and distra∣cting of the Church. Thus Corah, Dathan and Abiram, they said, Num. 16.3. All the Congregation is holy; They thought there was as much in every person, as in the Priests whom God had set apart for that office. Oh what an excellent patern is that to all, which David giveth! O Lord, I have not lifted up my self too high, or, to things above me! Psal. 131.1. It was an excellent speech of Ambrose,

Heretiques with Scripture are like David in Sauls armour, they are too heavy, too weighty for them; in stead of defending themselves, they are wounded with it.

Hence the Apostle commands us, not to mind high things, Rom. 12.16. viz. which are above our power or capacity. We are all to grow in knowledge, and mind the things of Religion, but still we must be sensible of our own weaknesses. If any man think he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh it's a dangerous thing, when a man that is weak doth not know his weaknesse, but thinketh he doth know, as much as others!

Thirdly, The last efficient are (for these will come in better in the after ver∣ses) Worldly hopes and desires of carnal advantages. What made Judas cause such a sad breach among the Disciples, but earthly gain? The Apostle chargeth this upon many false Apostles, this made the shipwrack of their faith, and a good conscience;* 1.51 when men judge gain godlinesse, judge gain Religion, and measure all things by this, it cannot but make great divisions. Many of those Hereticks in former times were so discontent, they missed that worldly greatnesse and pomp they expected, which made Austin put this in the definition of an Heretick,

that he doth beget, or follow new opinions, Alicujus temporalis commodi gratiâ, for the sake of some temporal advantage.

Lastly, There is an occasional cause, but not efficient, and that hath been the ty∣ranny, and scandalous lives of Church-officers. This hath many times made sad rents. Church-officers by their loose lives, and rigid cruelty, have made schismes, and then they cry out of them, and punish them. One cause of Ter∣tullians Montanizing was, the loose lives of the Roman Clergy. We see by Christs Parable, Luke 12.45. it's no new thing for such Officers to rule in Christs house, as shall drink and be drunk, and beat their fellow-servants, put∣ting off the thoughts of their Masters coming. Therefore the bloody cruelty, or licentious prophane lives of those that have ruled in the Church, have made a just cause of troubles and divisions; neither are those that make the division then to be blamed, if it be in that which is good, and after a good manner: but the actings and lives of such Church-officers. I should speak of the final causes, but they will come in afterwards.

Ʋse 1. Of Instruction, That Ʋnity and Catholick consent is not a sure mark of a Chu••ch, or divisions a note of a false oxe. The Papists, they think they strike us to the ground by this. You Protestants are fallen into manifold Sects; they will reckon up fourscore factions. Now this indeed is a very plausible objection; but it might have been cast upon the Church of Corinth, and upon the primitive Churches. As for the Protestants, they that take themselves to be so indeed (for Socinians and others, we own them not) they differ not in fundamentals. In matter of Church-goverment, or Rites of Religion, there may be some dis∣crepancy, but in fundamental Articles they consent. And as for Papists them∣selves, their Writers have factions and bitter strifes one with another, as might be shewed at large. They have no such consent, as the vulgar people are made to believe. Do not therefore be scandalized to see diversity of factions and opinions? What grief is it to hear people say, one is of this way, and ano∣ther is of that way? who can tell what is true? and so they grow very Atheists. If thy faith were sound, this would not stagger thee; God hath wise ends in suf∣fering of these breaches.

Ʋse 2. Take heed whom you call factious and seditious; for, if men go no far∣ther than to strive for the true Doctrine against errors, or the power of godlinesse against prophanenesse, and that in a prudent and orderly way; this is no faction but zeal. Christ himself made these divisions, Father against sonne, and son against father; to disquiet Satans kingdome; to bring sinne to a due punishment; to make a cord, as Christ did, to cast out all prophanenesse and superstition out of the Church of God. This is still no faction, but true zeal, and love to God.

Ʋse 3. Of Admonition, to those that are or would be accounted godly; be hum∣ble, modest, keep your places God hath put you in. Oh think it had been better thou hadst never been born, than to make any sinfull divisions in the Church! I say sinfull. For to divide from sinne and Idolatry, is a necessary duty; onely be sure hat be sinne and Idolatry, which thou callest so. All that reproach and scandal which comes to Religion and godlinesse by divisions, will in a great mea∣sure fall on thee. Take up Jonahs resolution, when he saw the tempests and winds did rise, because of him, Take and throw me into the sea, for I have sinned. If godly men cannot be of one mind, yet humility, moderation, pure ends, and love to the Word and Ministry, will much further it; for the divisions of Reuben were great searchings of heart, Cursed be their fury, for in their anger they dug down a wall, yea they tore the body of Christ.

Are ye not carnal, and walk as men?

The Apostle had proved they were carnal, and so incapable subjects for the sublimer Mysteries of Christ, by an enumeration of severall sinnes, that did necessarily demonstrate this, upon which he makes a repetition, or re-inforce∣ment of the Conclusion to be proved, Are ye not carnal? Where the Interro∣gation doth put more quickness and sharpness into his words. And for the fur∣ther amplification and shame of them, he addeth; Do ye not walk as men. As if he had said, What a reproach and dishonour is it to you, who are called of God; who have put on Christ; who are sanctified by his Name; to be as other men of the world? Passionate as they are: Covetous, earthly, envious, and quarrelsome as they are.

In the Scripture, the word man, or according to a man, hath severall sig∣nifications.

Sometimes it is put for love and mildness. Thus God said in Hosea, Hos. 11.4. He drew them by the cords of a man; that is, love. And so, to chastise with the rod of man, (2 Sam. 7.14.) is to do it moderately and mercifully.

At other times, the Phrase, to speak after a man, denotes, to use any simili∣tude, or Comparison from matters used amongst men, Gal. 3.15.

But most frequently, the word is used in a debasing way: Either for frailty and misery; As, What is man? And, That they may know themselves to be but men, Psal. 9.20. Ye shall die like men. Or else, for that which is sinfull and wicked; because man is wholly corrupted and plunged into all sin, Rom. 6.19 Hos. 6.9 So that to call one a man, or to say a man, you name all sinne and misery at the same time. Oh, how should this debase and vilifie the proudest and higest of men! How should this make them look upon themselves as worse then Toades or Serpents, in many respects? And in this sense it is used here: Walk ye not as men, in op∣position to God, his Power, and Holiness, which he demonstrated in all Believers.

Doct. That all those who are named Christians, and would be accounted so, yet walke and live., as those that are more than meer men.

* 1.52They must not live according to the wayes, ignorance, folly, and customes of the world, They are to shine as lights amongst a froward and crooked generation, Phil. 2.14. Pure Religion, is said to keep it self unspotted from the world, Jam. 1.27. All the wicked and ungodly wayes in it, are not to defile and soil him. As they speak of a River called Alpheus, that emptieth it self in the Sea, yet even in the very Sea it keepeth its sweetnesse, and is not made salt and brackish, as the waters of the Sea are. They are in the world, but not of it. Hence Rom. 12. Be ye not conformed unto the fashion of the world; but be transformed in your minds. Here you may see, who are men of the best fashion in a place, not men of the greatest wealth, honours, or earthly dignity; but who do not conforme to the fashion of the world; that hath not the cursing, swearing, lying, unclean∣nesse, and all the works of darknesse, that the world is said to lie in.

Let us improve this Doctrine, and I know no truth a sharper sword to enter into your bowels than this. For generally men think it a disgrace not to live as most men do; what to grow so precise and strict, as not to do as others do; They are afraid to own such, to be thought such. Oh what Antipodes are such men to the Scripture! Either lay down the name of a Christian, or else live above what men of the world do. As Alexander said to a souldier, named Alexander.

Either lay aside his name, or else do valiant acts. Matth. 5. If ye love them that love you, what singular thing do ye, do not even the publicans the same? Mark that, there is a godly singularity, and the people of God must be singular; not do so, or live so, as most men in the world do.

The Apostle in this phrase, To live as men, or, According to man,* 1.53 may imply these things:

First, Meer men have no divine faith in the matters of Religion, wrought in them by the Spirit of God, but walk according to the natural dictates of conscience and education, and so are for that Religion which they have been brought up in, and accu∣stomed to, whether it be right or wrong, whether good or bad. This our Saviour cleareth, when Peter made that excellent Confession of Faith, That Christ was the Sonne of God; our Saviour graciously accepts of it, and tels him, Flesh and bloud hath not revealed this to him, Mat. 16.17. So that then, men walk as men in all matters of Religion; when they have no more than custome, or the coun∣tenance of the Laws of the Land, where they live, no more than flesh and blood hath made known to them. Thus we see the Jews, the Turks, the Papists; they all wilfully adhere to the Religion, they have been used to; and so many Christians, believe in Christ, upon no better grounds than they do in their false∣hoods. Be not then any longer such men, and servants of men, as the Apostle cals it; that is, to believe the tru••hs of Religion upon humane authority, hu∣mane motives. That our Saviour meaneth, when he bids us, Call no man ma∣ster on earth, because Christ is the only Master, Mat. 23.8. Not that the instru∣ction and teaching of Church officers is to be rejected (as some absurdly would inferre from those places) for we are commanded to hear them, and to enquire for the truth at their mouth; only it's not a divine faith, till it be upon divine grounds; Not as the word of men, but as the word of God, 1 Thess. 2.13. It's a sad thing to consider, how many walk as men in this respect, being in matter of Religion, without any eyes of their own, as if another mans faith were to justifie them, and not their own!

Secondly, To walk as a meer man, is to propound some outward inferiour com∣forts, as the ultimate end, and chief felicity of our souls. Take a man, as a meer man, and the utmost end for which he labours and strives in this world, is some earthly advantages. Oh but what saith the Apostle of true Christians! We walk not by sense, but by faith, 2 Cor. 5.7. And we behold not the things that are seen, but the things that are not seen. What made Moses deny all that earthly greatnesse he might have had in Pharaohs Court? Who would have made such a choise as he did? To suffer reproaches for Christ, rather than the pleasures of Aegypt? Why is this? Because he saw him that was invisible, and had an eye to the recompence of reward, Heb. 11. See then, Moses more than a man, he pro∣pounds to himself, as the greatest happinesse, the enjoyment of God, and com∣munion with him. And as the Sunne puts out the lesser light of the starres, so this good in God, obscured that in all earthly things. Then therefore men walk as men, when they look no further than the good things of this life, riches, ho∣nours, earthly pomp and greatnesse; and as for the enjoyment of God, which is indeed the true end, that they come short of. Oh do not then walk as men any longer, placing all your affections, thoughts and desires in inferiour com∣forts! Is this to have your conversation in Heaven? Is this to sit with Christ in heavenly places? Is this to make God your portion? Is not this rather to have the Serpents curse upon you, to lick up the dust of the earth, and to mind earthly-things?

Thirdly, To walk as meer men, is to put confidence and hope onely in second cau¦ses, and visible instruments, not trusting the promise of God, or believing his power, that he reigneth and ruleth in Heaven and earth, doing what he pleaseth. This is not only to walk as men, but as the wise men, and most admired men in the

world. The Scripture brings in the thoughts of the wise men, as if God sate in Heaven, and did not judge all things, as he pleased: The fool hath said in his heart (and that fool is every meer man) there is no God, Psal. 14.1. No Judge, no Governour; Therefore they look only to instruments, to second causes, and they puff up themselves, and grow insolent, when they have these bladders to swim with: As on the other side, they sink, even as Pharaohs hoast, into de∣spair, when such outward props are taken away. Know then, that all thy de∣dejections, cares, and doubtfull thoughts, either about thy self, or the publick, they argue thee to walk as a meer man. Our Saviour doth excellently shame his Disciples for this, when using several Arguments to the Disciples against their distrust and carefulnesse, he tels them, Such things the Gentiles and Heathens seek after, Mat. 6.7. So that to walk as men, is to be affected in our own par∣ticular, or in the publick good, as if there were no promise, no God; as if men were Omnipotent, as if men brought about all things. When Melancthon was often dejected, about the affairs of the Church, being prone to distrust and fears, Luther told him, That God had bound up the affairs of the Church in one common place, which his Rhetorick and Logick had not, and that was faith. The godly were more than men, in Hosea 14.3. when, being ashamed of their car∣nal confidence, they said, Ashur shall not save us, we will not ride upon horses.

Fourthly, To walk like men, is to be full of falshood, deceitfulnesse, or hy∣pocrisie, to have no truth in heart or word one to another. Thus David saith, Eve∣ry man is a liar; and he makes that sad complaint, Help Lord, for the good and faithfull man perisheth; every man speaketh vanity to his neighbour, Psal. 12.1. Oh this is the way of men upon the earth! Hence the Scripture exhorts us, Not to put trust in men, (Psal. 146.3.) no not in Princes, or the great ones of the world. Oh but all such lying, hypocrisie and dissimulation should not be named among Christians! Christiana fides should be farre more firm and resolved, than Roma∣na fides. Let us love (saith the Apostle) not in word only, but in heart and deed also, 1 John 3.18. The Christians at first did meet together with one heart, and one accord. The very Poet said, he hated him even to hell, who spake one thing with his mouth, and thought another thing in his heart. Know then, that cun∣ning Artifices, and lying dissimulations are farre from that truth that God desi∣reth in the inward parts. Christs sheep must not be the Devils foxes. It was the Heathens desire, That his brest might be as transparent as glass, that so all his thoughts within him might be seen. How should this shame the guile, dissimulations and falshoods that are in men one to another?

Fifthly, To walk as men, is here in the Text to be in anger, hatred, and revengefull thoughts one against another; whereas all beasts agree among themselves, even the savage Bears and Tygers, yea the Devils are not divided one against ano∣ther. Man naturally finds nothing so sweet, as revenge upon others. Therefore our Saviour, to shew that we must be more than man, bids us, Love our enemies, do good to those that hate us, and despitefully use us, Mat. 5. This is a lesson or duty that cannot be found in Tullies Offices; he thought it lawfull to be revenged upon enemies. Yea, Aquinas a great Schoolman thinketh, That to love and forgive our enemies is not a precept or command to all, but a counsel of perfection, to some of more perfect and admirable excellencies. Oh then, when you see men full of back-bitings, uncharitablenesse, envyings, and revengefull purposes, you may see those walk as men! When Jacob expected nothing but cruelty and bloudy revenge from Esau, and finding the clean contrary, he saith, He saw his face like the Angel of God, above a meer man.

Sixthly, To walk as men, is to make a mans self the Alpha and Omega, the center wherein all the lines must meet. The Apostle reckoning up a Catalogue of monstrous sinners, he puts this in the front, Men shall be lovers of themselves,

2 Tim. 3.2. And Christ on the other side, requireth it as the fundamental quali∣fication in every Disciple, To deny himself, and take up his cross, Luk. 9.23. Now for a man to deny himself pleasures his self-interests, his self-advantages, this doth argue men to be of God. It's noted as the great admirable perfection in Christ, whose copy we are to write after, That he emptied himself, and be∣came of no reputation, Phil. 2. That he pleased not himself; In nothing did he seek his own glory, his own ease, his own exaltation. And there is nothing can more demonstrate Christians to be above men, then to be as Christ was in this respect. It was a sad complaint of old. All seek their own, and not the things of Jesus Christ, Phil, 2 21.

Lastly, To walk as man, is to commit any sinne, rather then to be persecuted for the truth of God. To swear, or forswear, to turn into all shapes, to avoid danger. This Christ aimed at, when Peter would have him decline his sufferings, Get thee behind me Satan, (said Christ) Thou savourest not the things of God, but of man, Mat. 16.23. What is it to savour the things of a man? To do any thing, or to use any unlawful, and unwarrantable wayes to escape the present danger; such are counted wise men, and crafty men, whereas this is dishonesty and ungodli∣ness, and no wisdome, for such forsake their own mercy.

Ʋse of Examination. How are all our Congregations? How live they? How walk they? Do they not live as men? yea, how many like bruit beasts? how many like Devils? Oh whose image and superscription is this? Doth God re∣quire this? Doth his Word command such things? Did Christ live thus in the world? Are ye not called to be holy as God is holy? Are ye not to do Gods will on earth, as Angels in heaven? Why then are ye as men? Who are you then that say, you will do as others, you will not be singular, you will not be strict and precise? Thy Christianity doth inforce thee to these things, if thou dost hearken to it, If ye will be Christians indeed, you must not live according to the fashion of the world; yea the world most wonder that you runne not in the same excesse with them; that you will not swear, curse, riot it, and live loose∣ly. Do not please your selves with a meer title.

Ʋse 2. of Exhortation to the godly. Oh see to what exactness, circumspecti∣on you should rise! Be ashamed and blush, if thou art as men of the world, proud as they, earthly as they, peevish and discontented as thee. Oh when thou art overtaken with such distempers, go and chide thy self! Lord, how have I been a foolish, and ignorant man to day? I am like others of the world, I have not be∣haved my self as one that is born of God, that hath a more divine Spirit! As it's a great shame to see a grown man speaking and doing like a child; so it is here. As Michal in a sinful scornfull way said of David in a good action, we may of thee in a sinful action, Thou hast made thy self as one of the vile ones to day, that frowardness, discontent passionateness, argueth thee to be like one of the world.

Verse 4. For whereas one saith, I am of Paul, and another, I am of Apollo, are ye not carnal?

THe Apostles scope is (as you have heard) to repress the pride and contenti∣ons that were in the Church of Corinth. And now in this fourth Verse, he describeth the particular factions and divisions among them, One saith I am of Paul, and another, I am of Apollo. Paul was the first Apostle that preached the Gospel to them, who though unskilful in speech as he saith, speaking as some think only by way of conception, yet was mighty in power through God to them. Apollo he came after Paul, and was more eloquent, and so more apt to affect the hearers, this some maketh the ground of the faction, but it is first dis∣puted,

Whether indeed the Corinthians set up these eminent persons as heads of factions? or that he did only by supposition attribute these things to them∣selves, as may seem seem, 1 Cor. 4.6. I shall therefore wave that Question, and handle it when I come to consider these divisions in the heads of them, and whe∣ther it be lawful for Christians to name themselves after the names of any men? whereas then you see the Corinthians blamed for setting up these names, though men of great worth and repute in the Church. I observe

* 1.54That although it's the duty of people to have a great and high esteem of the Ministers of the Gospel, yet they are not sinfully and inordinately to ad∣mire, or rest meerly upon any mens persons.

You that are the sheep of Christ, have a great duty required of you, you are to abound in all love and ready submission unto the doctrine of your faithfull Shepherds, and yet also, not so to admire any person, as thereby to be drawn into errours or falshoods, they may possibly maintain. The Apostle Jud. 12. makes one great cause of the errours these men followed he speaks of, that they had mens persons in admiration; That is, when men love the truth for the persons sake, not the person for the truths sake, when men are of such an opinion, or such a faith, because those that they admire are so, though they understand no∣thing in it: whereas it is an excellent rule of Tertullian, lib. de prescript. Non fidem ex personis, but personas ex fide dignoscimus. This truth may much heal the disease of the times, for men beleive much as they affect, and admire, and few have a sound mind and judgement to discerne of things that differ, qui credit quod vult, non quod est, cupit errare: but I shall speak little of this to this audi∣tory. Two parts there are in the Doctrine.

First, That great and high respect is to be shewed to the faithfull Ministers of the Gospel.

Secondly, Yet this respect must not degenerate into sinful admiration, so as facti∣ously to set up one Minister against another.

Let us consider the first part, and here I shall not speak of that temporal re∣spect and honour which Gods Word in several places commands, lest by captious men we should be thought to plead for our own selves; but for that spiritual re∣spect and entertainment of the Ministery, which is for your good not for ours: people are apt to think, if they come to hear us, if they commend our Sermons, that this is for an advantage; No, the powerfull receiveing of divine truths is for their good. The wearied traveller that drinks of the spring by the way, doth not benefit the fountain, but advantageth himself; now the spiritual respect or entertainment of the Ministery, lieth in these particulars.

* 1.551. Highly to account of the office and the work of the Ministery, as being the di∣vine institution and appointment of Christ in his Church. Thus the Apostle Chap. 4.1. Let a man account of us as the stewards of Christ. They are the officers set up in Christs house, to give the food of life, and God hath set in his Church, pa∣stors and teachers, 1 Cor. 12.28. and Eph. 4.11. Act. 20.28. The Elders of the Church are said to be made overseers by God, to feed the Church. So that if any man set himself against the office of the Ministery, to slight it, or contemne it, he doth immediately oppose the institution of Christ. God hath set it, and wilt thou endeavour to pull it down, so that prophane and carnal men who argue against it, know not what they talk of, they consider not the Scripture, nor the Word of God: and if thy heart were not much hardened, thou wouldst have an awfull re∣verence and fear of this divine office. Even the very Heathens have exalted the office of their Priests that drew nigh to God, and Aristotle well observeth, that all religion, yea and the notion of the gods themselves would be vilified, when

they that were imployed in that office, were contemned.

2. Your spiritual respect lieth in the hearing of the Word preached, and the recei∣ving the Word with all gladness of heart. Thus Christ saith, He that heareth you, heareth me, Luk, 10.16. and therefore they are compared to Embassadours, that do in Christs stead entreat you to be reconciled unto God, 2 Cor. 5.20. Indeed prophane and ungodly Ministers, or erroneus and superstitious Ministers, they falsifie their trust, they alter their embassage, and therefore the Scripture com∣pareth them to unsavoury salt, that is fit for nothing, but to be cast on the dunghill: and God speaking of the corrupt Levites saith, Mal. 2 3. I will spread dung upon your faces: Thus God dealeth with those Ministers that walk unworthily; but as for those that diligently and faithfully preach the Gospel, such are to be heard and received withall joy, How beautifull are the feet of those that bring the glad tidings of the Gospel? Rom. 10.15. and there is nothing that God doth so much curse, as the prophane rejecting of his Word, and Ministery. Jerusalem was quite off, and there was no more remedy left for her, when she refused the Prophets rising early and delivering the message of God to them, 2 Chron. ult. The tree that had often culture and cost bestowed upon it, and yet barren, was at last to be cut down and burnt in the fire; so then as the Ministers are to pray God would give them an open mouth, so you hear also, open eares, and open hearts. Shall the advice of the Physician for thy body, and the advice of the Lawyer for thy estate be accepted, and not the advice of the Minister of God for thy soul? Hence they are called guides: Now what disobedience is it, when they would gu••d thee in the way of holiness, they would lead thee out of the dangerous bogs, and precipices thou venturest on, yet thou will not follow? Oh how will this cut thy heart one day? that the Ministers of God would have guided thee in other wayes, have lead thee to other actions, but thou wouldst willingly fall in the ditch, even into hell.

3. You are not only to give them respectfull hearing, and diligent waiting upon their Ministery, but to obey and submit unto that work of the Lord, which they enjoyn ••ou out of Gods Word. Therefore twice in one Chapter Heb. 13.17. the A∣postle calls on them, To obey and submit themselves to such as watch for their souls, and makes one of his Reasons, this is good for you. Prophane and proud men, they are apt to scorn the truths we preach, they will not submit to the doctrine we hold out; but if they did rightly consider this is good for them, how readily would they obey? If therefore you become our living Sermons, and turn the things you hear into practice, though we shall rejoyce in it, yet the advan∣tage will be yours. Oh then take heed how ye refuse to submit unto those things, that out of Gods Word we enjoyne you! If we urge commandements of men, if we come in our own name, and not in Gods, if the Word of God command not that which we command, then it may be neglected; but when we bring you clear Scripture, and say, Thus saith the Lord; then how great is your disobedience? Consider that Heb. 12.25. The Apostle aggravates the sinne of those that refuse Christ now speaking from heaven, above those that refused Mo∣ses. You may say, who refuse Christ speaking from heaven? Even such as obey not the Word delivered by the Ministers of God unto them: How often hast thou heard, Go away and sinne no more, curse no more, swear no more? but yet thou hast not submitted to this.

4. All this hearing, love, and obedience, must be to them for the works sake. This the Apostle urgeth, and there is a greater matter in that: Have them in all re∣spect for their work sake, 1 Thes. 5 13. For many may carry it fair, and respect the Ministers of God for other ends, but it's nothing if it be not for their workes sake; now their work doth mainly consist in instruction, and reproof; and this is very distastfull and thankless to prophane and wicked men: there is nothing men desire so much as to be pleased in their sinnes, that we should heal their

wounds slightly, saying peace, when there is no peace. Now if we dare not do these things, but discharge our work faithfully, we are had in no respect, and that for our very works sake; so that the work of the Ministery informing, re∣proving, and powerfully terrifying for sinne and wickedness, that ought to be esteemed by you.

5. You ought to shew your spiritual respect and entertainment to the Ministery, in avoiding all those evil and wicked wayes, which may grieve and make sad the hearts of godly Ministers. When Jeremiah saw his people walk so disobedient∣ly, he said, His soul should mourn in secret for them, Jer. 13.17. Did not Christ weep over Jerusalem, because she refused the Prophets that were sent to her. And Paul pressing beleivers to unity and godliness, he useth this Argument, Fullfill ye my joy, Phil. 2.2. and again, We live, if ye stand fast, 1 Thes. 3.8. So that all the impieties and errours that any of you shall runne into, are like thornes in the eyes of a godly Minister, this will make them give their account with greif, as the Apostle saith, Heb. 13 17. Oh that these wicked actions which greive the Spirit of God, which greive the hearts of godly men, and godly Mi∣nisters, should not also greive thee. Now let us consider, when this respect may degenerate into sinful admiration. And

* 1.56First, When we set up the gifts and persons of men, so as to neglect Christ work∣ing in and by them. If it be so great a sinne in temporal and outward things, to take of the glory due to God, and attribute it to instruments; how much more is this in spiritual things? Therefore observe the Apostle, he to cure this desease amongst them, takes them off from instruments, and bids them look up to God, What is Paul, and what is Apollo saith he, but instruments by which ye beleive, and God he only giveth the encrease, though others may plant and water; and that is the reason say some, why in the first Chapter of this first Epistle he doth so often name Jesus Christ: to take them off from instruments, and to look more to him; not that the instruments are to be excluded, but God the princi∣pal agent is to be owned, and honoured. Rest not then upon excellent parts and powerfull preaching, for it's God that worketh by these.

Secondly, Then men sinfully admire, when they set up the gifts and abilities of one, to the contempt of others. No doubt but God giveth variety of gifts, and some are more eminent then other, yet none are so to preferre the excellent, as to contemne and discourage the weaker. What the Apostle speaketh about the several members of the Church, some are more excellent and honourable then others, yet the meanest is not to be dispised, is also to be done about the several gifts and parts of Ministers.

Thirdly, Then men sinfully admire, when their failings and errours they will follow, and defend. If these Corinthians that were for Peter, should have been led aside, as he did many to Circumcision, this was their infirmity. In primi∣tive times, Origen a famous and eminent man, proved a great temptation to the Church; for men had rather erre with him, then think the truth with others. Thus among the Sadducees and the Pharisees, whatsoever the grandees of their sect taught them, though it were that the left hand was the right, yet they thought themselves bound to beleive it. But of this more hereafter.

Let us make Ʋses, First of exhortation, to receive the Ministery of God, with that spiritual respect as you ought to do. The best praise and love you can have to the Ministers of God in their work, is to turn all that is preached into practice; there is no sinne for which God will sooner be avenged, then this contempt of the Mi∣nistry: What is a greater contempt, then to be often invited, often exhorted to forsake thy sinnes, yet to retain them still? You do not despise or reject men, but God himself: God did for many yeares bear with Jerusalem, and was un∣willing to give her up to total destruction, till his Prophets were slighted and a∣bused; then they that would not have Ged rule over them, had the greatest ty∣rants,

and proudest enemies to trample over them. Now there are divers Mo∣tives to give this spiritual entertainment to the Ministery. For

1. They are the Embassadours of God, they come from God,* 1.57 and declare his will. Do not thou then harden thy self presumptuously against this way of God.

2. The Ministery will judge thee at that great day. You must give an account of all the pains and labour that hath been taken to reform thee.

3. If you receive the Word, you receive not that alone, but all blessings with it. When Obed-Edom hath the Ark, then Gods blessings do manifestly accompany it.

Ʋse 2. Of Instruction, Why the Devil in all ages hath still set himself against the faithfull Ministery? It is because that is the great engine to destroy his king∣dome. As also this may informe us who are his instruments in this matter? Even such as feel not the benefit of these Ordinances: there is nothing that ma∣keth a man to love the Ministery upon good grounds, but the spiritual good they receive by it. When these Corinthians slighted Paul, and doubted about his call, he proveth it by experimental works on them. Conclude it therefore, that all those men who cavil and oppose the Ministery, they are such who know not what it was to get any spiritual good by that office.

For while one saith I am of Paul, and another, I am of Apollo, are ye not Carnal?

These words (you have heard) prohibit a sinfull admiration of any mans person, or gifts, though he be an Apostle Paul, though he be an eloquent A∣pollo. More spiritual matter this Text will also afford; only I must first answer that Question;* 1.58 Whether the Corinthians did indeed set up these eminent godly men as Heads, of Parties; or whether his meaning was, that they set up ma∣ny false Apostles, and became factious Disciples to such: only the Apostle spareth to name them, thinking it wisdome to do so, and instanceth in himself and other Pillars; teaching them hereby, that if such as were faithfull and godly ought not to be exalted, how much less corrupt and false Teachers? Some are for the Affirmative, and some for the Negative,* 1.59 but I think both Expositions may well be joyned together. For, the Corinthians (some of them) did too much glory in Paul and Apollo, and set them up. Otherwise; Why should Paul bless God so much for that Providence, that he had bap∣tized so few? For men were apt to set up those that baptized them, as if they had been baptized into their name. Therefore, certainly the Corinthians did sinfully rest and glory in such as Paul. Wherfore he takes them off, and excellently concludes, Let him that glorieth, glory in the Lord, 1 Cor. 1.13. Thus the first Exposi∣tion is true. Then that the other also is true, that although Paul instanceth in him∣self and others, yet therby meaning other ambitious Teachers that affected Disci∣ples, appeareth also, 1 Cor. 4.6. where he saith, He had by a Figure trans∣ferred those things to himself and Apollo, for their sakes. That is, for their In∣struction, to teach them, that they must not think of Paul and Apollo above what they should (as many of them did) much less of false ambitious corrupt Teachers, as many others also did.

This explained, we may observe two more Doctrines.

* 1.601. That it is not lawfull for Christians to call themselves by the Name of any men, though never so Eminent, so as to build on them.

Christ and his Truth, are the foundation we must build upon. The A∣postles indeed, are called the foundations, Rev. 22.14. but they were imme∣diately inspired; and they were but secondary foundations, fundamenta fundata, not fundamemta fundantia, as Divines say. So that we are not Believers in Paul, or Peter: We are not the Apostles Believers, much less the Fathers, or any Doctors and Teachers in the world. That is our Saviours meaning, when he saith, Call no man Master but Christ, Mat 23 8. It is true, this Do∣ctrine is abused by some, as is to be shewed, when I come to speak of those, who said they were of Christ, viz. in a sinfull factious way. They were not for Paul, or Apollo, or any Ministers; they cryed down all the Ministry: They are for Christ to teach them immediately. But thus farre the Doctrine is true, we may not be called after any mans name. We are not to set up any Per∣sons or Councils in Christs stead: We are not to believe in them. Homines non debent aedificari super homines, said Austin.

For the opening of this, let us Consider,

* 1.61First, The Names that Christians have had in the New Testament, and after∣wards in the Church. For by wise Names, we come to know the nature of things. And

First, Christ did often call those that followed him, his Disciples. Thus, He that would be his Disciple, must hate Father and Mother for his sake. And when the Apostles are sent out, their Instruction is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make Disciples. In∣deed, there are the seventy Disciples, who were in a Church-Office next the Apostles: but every follower of Christ, his Doctrine and way, was called a Di∣sciple; but it is Christs Disciples.* 1.62 They were never called the Apostles Disci∣ples, or any mans Disciples. And certainly, this doth excellently denote what Christians should do, viz. Take that duty which God from Heaven command∣ed us concerning Christ. Hear him, Mat. 17.5. a Disciple is not to dispute, but to believe. A Disciple is wholly to learn and receive from his Master. And oh, how excellent would this be, if every Christian would thus hearken to what Christ saith! If thou art Christs Disciple, learn of him how to live; how to walk; how to obey. Lean not to thy own understanding; Lean not to others; for only Christ is Truth.

* 1.63Another Name (and that most frequent) was Believers. Christians are often called by this title; None more frequent. And this also doth difference Christians from all other sects in the world. All the Philosophers, they affect∣ed to be knowing men, not believing. Averroes by scorn, called Christians cre∣dentes, Believers: For such as he, affected to know the Causes of things, and to inquire in the hidden secrets of Nature, counting it a disgrace to believe upon meer Authority. Thus Julian upbraided Christians with their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣lieve only. Hence Rom. 1. The preaching of Christ, was accounted foolishness to the Gentiles. They sought for wisdome, for strong demonstrations; but the Apostles meerly declaring and preaching such Doctrines, were accounted foolish bablers. So that to be a Believer doth denote the captivating of our un∣derstandings unto the Word of God, and every sublime thought, or reasoning that doth exalt it selfe. And certainly, if a Christian would think, how much he is to submit his understanding to believe the Doctrines of the Scripture, it would much inable him also to believe the Promises for the Church in ge∣neral, or in particular for his own self. Faith of assent would breed Faith of

fideucial adherence. Should it be so great a matter to believe, that God will raise up the Church, when it hath no help? Or, subdue thy corruptions, when thou believest greater matters in Doctrine? As the Trinity, That God was made man; the resurrection of the body. This is an excellent point to be pressed, though not so proper here.

Another Name often attributed to Christians, is, Saints. The Saints at Co∣rinth: and in many places. Oh, the very Name of this title, should strike blasting and confusion into man! Art thou a Saint-lyer, a Saint-drunkard, a Saint-Blasphemer? All that are Christians, should be Saints and Holy. And therefore the Scripture cals them by that Name. Not that all will be holy in a Church, no: There will be tares, as well as Wheat. Nor that we are to depart from a Church where wicked men are not cast out: Or, that the Sa∣craments are to be administred to none, but who are truly godly, though they be free from gross sinnes; These things cannot be inferred; only Christi∣ans are called to be Saints, and are Saints by Calling, and so should be in their lives. Oh, consider this, you who are prophane Beasts, and tremble at it!

But the most famous and distinguishing Name of the people of God, is, Christians, They were first called so at Antioch, saith the Scripture, Act. 11.26. Some have questioned, whether others did not then put this Name upon them by scorn and reproach, because Christ was crucified; or whether they themselves did not voluntarily take upon them this Name, as being a glory and honour to them. I rather think the latter, because it's used as a Name of ho∣nour. If any man suffer as a Christian, (saith Peter) 1 Pet. 1.3. Now this title Christian, is of great importance. Many are apt to say, As they are a Chri∣stian, when there is no reall Christianity in them. For to be a Christian, is as much as to be one anointed: For as Christ was so called, because annointed with all Graces in an unlimited manner; so every Member of Christ, is called a Christian, because anointed with Graces. Oh then, thou that gloriest, in that thou art no Heathen, no Infidel, no Jew, but a Christian; consider whether this be not a vain boast! For is thy prophaneness, thy wickedness, thy impie∣ties, the anointing of Gods Spirit? So that to have the reall power of Christi∣anity, is a difficult and straight work.

In after times, the title Christian still continued. And although they were sometimes called Cornelians from Cornelius, Cyrillians from Cyrillus, and Jo∣annitae from John Chrysostome, Eustathiani from Eustathius; yet they did not own these Names. And as Heresies began to rise up in many places, some teaching one thing, some another; the Christian that kept to the true Faith, that was constantly and universally believed in all the ages of the Church, beginning from Christ and the Apostles times, was called Catholique, or universall; in which sense he said, Christianus mihi nomen, Catholicus cognomen. So that to be a Ca∣tholique, was to believe that Faith which had been universally taught, first by Christ and the Apostles, afterwards by faithfull men in all ages. And for the Papist to call himself a Catholique, when the Roman Church hath so mani∣festly degenerated from the Apostolical and Scripture Doctrine; and for them to make the Roman and the Catholique Church all one; is as absurd, as if a man should call London, or England, all the world. The Papist therefore is no Catholique in a true sense; because he cannot prove his Faith by the Apostolical Doctrine in the Scripture: yea, accuseth the Scripture as insufficient. And some of their learned men have confessed, that if they should try thir cause by the Scripture meerly, it was gone. I shall instance in one famous Name,* 1.64 given to such who truly own Christ and his Truths, and that is, Protestants. They were called thus, not many years since, in Luther's time; whereas the Orthodox had got some indulgence for the profession of their true Religion,

and pure worship. The Popish party did importune the Emperour of Germany, to make an Edict at Worms, and afterwards at Spires, That no Religion should be publickly professed and owned but the Roman. The Lutheran Party, both Noble∣men and others, made a Solemn Protestation against that unjust Decree, and ever since all that reformed from Popery, have been called Protestants. So that all those, who have a compliance with Popery, that admire their way in their heart, or act by their principles, cannot truly be called Protestants. Thus you have heard the chief names by which Christians are called, And still after no mans name. And whereas Papists call us Lutherans, Calvinists, &c. we indeed own Luther and Calvin, and such men for worthy and famous instruments of Gods glory in their time; but it is their calumny to call us after their Names. It is true, a man by way of difference or distinction, he may say a Lutheran and Calvinist, to denote some peculiar opinion; but to own any man, as an Author of our Faith, or the foundation of Religion, is not consistent with true Christianity.

There are pregnant Reasons for this:

First, Because as our faith in regard of the efficient cause is the gift of God, so the object and motive of it, must be Gods authori••y, because he speaks and revealeth such things. Humane faith is, because a man sa••••h such a thing; divine faith, be∣cause God saith so. Now see how carefull the Apostle was, that the Churches faith should not be in humane wisdome, but in the mighty power of God. And so the Thessalonians received it, not as the word of man, but as the word of God, 1 Thess. 2.13. The Apostle saith, They had not dominion of their faith, 2 Cor. 1.24. They were not able to make any Articles of Faith necessary to be belie∣ved. You see then, none may be called after men; we are not their Disciples, their believers; for that which resteth on men is but an humane faith, and we ought to have a divine faith. Men indeed may be instruments to propound the things to be believed, but the motive is a divine testimony, because God saith so. Solomon by his wisdome declared, to which woman the childe belonged to, but he did not cause the affections of the mother to the child: So faithfull Offi∣cers of the Church may declare the truth of God, but they cannot work faith in thee.

Secondly, Therefore we may not be called after men, to build on them, because we are not baptized into any mans name; and we are onely to professe those, in whose name we are baptized into? 1 Cor. 1.13. Paul doth powerfully urge this Argument, why they might not say, they were of Paul, because they were not baptized into the name of Paul. So then his Disciple thou art, and his badge thou onely art to wear, in whose name thou wert baptized; and that is not into the name of a man, but the Name of the Father, Son and holy Ghost.

Thirdly, The Apostle presseth another Argument; Was Paul crucified for you? Did Paul die for you, 1 Cor. 1.13. His meaning is, In him onely we are to believe, who is able to make our reconciliation with God, who hath wrought our Redemption for us. And therefore it's a very high sinne to build your faith on a man; It's to make him a Saviour, it's to put him in Christs room.

Fourthly, Our Apostle urgeth a further Argument in the same Chapter, He that glorieth, let him glory in the Lord: And Christ is made unto us Wisdome. So all boasting in men is to be excluded, as well as boasting in works. Oh but what is the cause of so many errors, of so many divisions! It's from boast∣ing in men, such a man, and such a man; and by this meanes the glory due to God is taken away.

Fifthly, The Scripture makes it a great sinne in matters of Religion, and the worship of God, to be servants of men, 1 Cor. 7.23. Now what is it to

be a servant of men? when, as bruit beasts, we are wholly led at the com∣mand of others; believe what they bid us believe; worship with such worship as they command; yet this hath been an universal sinne in all ages of the Church. Men nuzzled in ignorance and pleasing themselves in their folly, have without any judgement or information from Gods Word taken such a Religion, and followed such a Worship, as hath been imposed upon them. Hence they have been sometimes of one Religion, and sometimes of another, because they have been servants to men, and not Disciples of Christ. Malunt credere, quam judicare. Thus they offer an Asse for a sacrifice.

Sixthly, The Ministers of God, though never so eminent, have been afraid of this, they have prohibited such restings upon them. But of this in another Doctrine, viz. That it's the property of godly Ministers, not to bring men to themselves, but to Christ.

Several Uses may be made. As

First, That a Papist as a Papist, following the principles of Popery and going no further, hath but an humane blind faith. They are so of the Pope, and bound to his Determinations, that all their Religion is built upon his Decision. One of their learnedst Rabbies Valentia, brings in a private Man, consulting what Religion he should chuse and he argueth,

That if he be a Protestant, then he must reade the Bible, and other Authours; and (saith he) I have not time to do that. Therefore I will be of the Popish Reli∣gion, for it's but believing as the Church, and as the Pope believeth. Now (saith the Jesuite) God will at the Day of Judgement crown this man with glory for believing so, yea he merits by believing so.

Now, how contrary is this to Scripture, which bids us, Search the Scriptures, Try the Spirits; Not think of man above what is meet? So that their Faith is an humane Faith, their Religion an humane Religion, believed for mans sake. And that is the reason, why the people of the greatest ignorance are most taken with it, for it commends ignorance, and pleaseth the vulgar fancy with a gorge∣ous worship.

Ʋse 2. To bewaile the great ignorance and blindnesse that is even in most Protestants. For how few are there that believe this Religion upon judgment, and searching the Scriptures, upon knowledge and faith of the Word, but they were brought up in it, and the Lawes of the Land command it? Oh con∣sider, if God would not have a Sacrifice without eyes, no more will he have a Faith, and a Religion without eyes! What Jeremiah can make Lamentations equal to this grosse ignorance, that covers the face of all Congregations? You have no more than an humane Faith, and an humane Religion or Wor∣ship of God.

Ʋse 3. To blesse God for the Instruments of Faith, and the Ministers of grace; but still to rest in God for all benefit and fruit by their labours. It may be the Ministry hath been no more efficacious, no more lively and pro∣fitable to thee, because thou hast not owned God in it, as thou shouldest. It is God that openeth the eyes, it's God that openeth the ears, and the hearts of men: Therefore look up to him.

For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal?

* 1.65The divisions here reproved in the Text, have afforded us profitable Observa∣tions, and yet we have not finished all. We come to a third; Observe the devils sub∣tilty, and emnity, to the good and glory of Gods Church: how many engines he useth sometimes he stirres up false Apostles, who by their venemous doctrine may impoison the fountaines where all should drink; and if that will not do, then he la∣bours to overthrow the Church, by the repute and names of eminent teachers; if the wickedness and malice of ungodly teachers do not hurt, then the affected admiration of those that are true and godly, shall bring about his end. Nero was a man that envied and hated other mens excellencies, and therefore at his Court, when any had a mind to undoe another, they would praise him, which made Tacitus say, Pessimum genus, inimicorum laudantium. And thus the Devil stir∣ring up Disciples fondly and sinfully to praise eminent persons, wrought the same destruction, as he would have done by open hostility and persecution. If he cannot by such Heretiques as Hymeneus and Philetus, by open doctrine draw off from Christ, then he will by secret applause and admiration, make them so rest upon Paul and Peter, that Christ shall not be eied as the author of all faith, and success by the Ministery. And Austin's observation is remarkable, Quamvis non per impiorum sed sanctorum nomina, tamen impia agebant Schismata. Although they did not advance the names and persons of wicked men, but of holy and emi∣nent men, yet by these names of holy men, they made unholy and wicked divi∣sions. Observe

That when the Devil cannot hurt the Church by a prophane and sinfull Ministery, then he labours to destroy it by abusing the names and esteem of those who are truly holy and eminent.

The Devil hath his methods, Eph. 6.11. and he is the old Dragon for cruelty and craft; sometimes he is compared to a Lion roaring, and that is in times of persecution; sometimes to a glittering and curious Serpent, and that is in subtle pretences and colours. Now Bernard said, Timeo Serpentem magis quam leonem rugientem: yea he is said to have his depths, Rev. 2.24. his secrets, and myste∣ries of his state of darkness; and as they say of some witchery, that it comes by praising: Hence that phrase praefiscisne loquor, when we are about to praise any, so the Devil when he cannot destroy souls by stirring up wicked instruments, he will endeavour that men should think of good instruments more then they ought.* 1.66

To open this, First take notice, What is the common and most notorious way of Satans doing hurt to the Church of God, by the Ministers and Officers in the Church, And this way he would alwayes take, if he could.

The first is by corrupting the lives and conversations of the Ministery, making them prophane and scandalous, by which means all Religion comes to be abhor∣red. Thus Hophnes and Phinehas Elyes sonnes, because of their tyrannical vio∣lence and uncleanness, it's said the people abhorred the sacrifice of the Lord, 1 Sam. 2.14. So that a prophane Minister is like a poisoned fountain, where all must drink; he doth not only damne his own soul, but draweth others to hell with him. Thus in the Old Testament, the corruption of the whole Church did in a great measure arise from the prophaness of the Priests. Hence in the New Testa∣ment it's so carefully required in a Minister, that he be blameless, a lover of good men,* 1.67 not given to any grosse sinne: so that the Devil cannot have more service

done him, nor destroy the kingdome of Christ more, then by the scandalous and prophane lives of Ministers; this hardens the people, this makes them contemne exhortations: whereas let a Minister walk holily, though their love to lusts will make them hate them, yet in their consciences they cannot but fear and re∣verence them, as Herod did John Baptist, because he was a just man, Mark 6.20

Secondly, If he cannot hurt the Church this way, then by raising up Ministers full of superstition, and doting upon unwritten traditions, and bringing in a will-worship,* 1.68 where there is no rule or warrant. [One man though learned is not able to maintain his new notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will-worship, as if it were in a good sense, against the general sense of many others; and this doth exceedingly please ignorant people. What opposition did Paul find by such, that taught tast not, touch not, that brought in worshipping of Angels, and left Christ the Head? and all this was done under a colour of wisdome and humility, Col. 2.23. Even as in Popery still they urge we must have the Saints and Angels Mediators to God for us; for is it fit, say they, an inferiour person should go into the presence of a great King, without the favourite? Thus the Heathens argued of old, and thus the Papists; now these things carry a shew of humility, and so those thousands of superstitious ceremonies and wayes of worship that have been brought into the Church, they come under the name of zeal and devotion; but observe the Scripture, you shall see Baptisme, the Lords Supper, when purely administred al∣though in a grave and holy way, yet in such simplicity and plainness, that there is not the least mention of the least ceremony or traditional worship that after∣wards was introduced; and this the Apostle meant when he said, He was afraid lest the Serpent should beguile them from the simplicity of the Gospel of Christ, 1 Cor. 11.3. Oh that is a worthy place! there is a simplicity in the Doctrine, Worship, and life of the Gospel, and your minds are easily corru∣pted from this.

Thirdly, If the Devil cannot yet scatter this little flock of Christ,* 1.69 then he rai∣seth up all the power civil and ecclesiastical against it that he can. Thus they were the builders (Church-officers) that refused Christ, Mat. 21.42. Observe, and you shall see the greatest persecutors of Christ and the Apostles were the Priests, a Councel of them was called, they were alwayes combining to put them to death; so that a corrupt superstitious Ministery hath alwayes been the greatest enemies to Reformation and god••iness: Heu Domine qui sunt in Ecclesiâ primi, sunt impersecutione primi! And therefore at our first Reformation, the Protestants d••d truly affirm there could never be any Reformation, unless they first began with the Court of Rome, and the corrupt Clergy. Sigysmund the Emperour said to one counselling to begin the Reformation à Minoritis, yea saith he à Majoritis. The Sunne in an Eclipse makes great corruptive alterati∣ons in sublunary things, was the tradition; and so a corrupted Ministery cannot but oppose and set against all those, that discover and reprove their abominations, and thereby are destructive to the souls of their followers. Now with these ve∣nomed arrowes hath the Devil for the most part shot into the bowels of the Church. But if he cannot do thus, yet there will be a godly faithfull Ministery, maugre all his malice.

Fourthly, Then he steereth the clean contrary; He will see how he can destroy mens soules, by causing men to give them too much honour.* 1.70 Even as Nehemiah's enemies that did oppose and do all they could, to hinder the building of the Temple; when they could no longer prevail by open violence, then they prof∣fered to build with them. You have a notable History, Act. 19.13, 14. of vaga∣bond Jewes that were conjurers, who took upon them to adjure by the name of Jesus. Thus you see the Devil, when he could no longer work in his own name, he works in Christs name; And therefore Paul saith, He transformeth himself

into an Angel of light, 2 Cor. 11.14. Now he cannot do that better, then by abusing the repute of those that are eminent godly Teachers.

* 1.71Let us consider, How many wayes even by godly eminent men, he may hurt the Church? And

First, When he doth tempt and draw them away into any errour or falshood, than their example draweth many after them. The godlinesse and learning they have, makes a way for an universal reviving of their falshoods. We see this in Peter, when he, out of fear, complied too much with the Jews, confirming them in their superstition; it's said, He compelled others to live as Jews, Gal. 2.14. How did he compell them? He did not threaten and use violence, as Paul compelled Christians to blaspheme; but his example meerly was so potent, none dared do otherwise than Peter, a Pillar of the Church; yea, Insomuch that Barnabas also was led aside by this dissimulation. So that the Devil, if he can no longer by the Chief-priest indanger the Church, he will by the errours of one of the chief Apo∣stles. We might clear this in after ages by several instances, especially Origen, a man so famous for godlinesse, learning, and suffering for the faith of Christ, that men thought it safer to erre with Origen, than be in the truth with others. What a great temptation did he prove to the Church? as Lyrinensis doth excel∣lently amplifie it? He could do more hurt by one Origen, than by many Mar∣cionites or Manichees.

* 1.72Secondly, If he cannot corrupt their minds, then he tempts eminent instruments in the Church to some failing in their lives, to some unjustifiable practices, that so their whole Doctrine may be condemned. How circumspectly and warily did Paul walk, that the enemies of the Gospel might not have wherewith to blaspheme? Therefore our Saviour said, The Devil had desired to winnow the Apostles, Luke 22.31. In winnowing there is the purging of the wheat, and the driving away of the chaff. Now the Devil hoped for the later, to find them but chaff; as he thought by his temptations to make it appear, Job was but an hypocrite, and served God only for carnal ends. And thus the Devil he labours to stirre up flesh and bloud in them; as it was wofull in Peter to deny his Master, whereby pro∣phane persons might say, who would care what Peter saith, he in danger will lie and forswear his own Master? Especially Judas was a fit instrument for him, he used him, to bring about the death of Christ; so that Judas did as much hurt, as all the Priests; for he was one of Christs followers, knew his way, and for him to become Satans instrument, this made much for the kingdome of Satan. Not that Judas was once truly godly, as some plead alate, thereby proving the Apostasie of the Saints; but in esteem and appearance he was for a while (at least) reputed of as a Saint.

* 1.73Thirdly, If he can neither corrupt their judgements or practices, then he sets them up too high, he maketh men in Christs room. And this the Apostle doth so much argue against, They have nothing but what they receive, they are but instru∣ments; so as Paul spake in another case, viz. of miracles, asking the people, Why do ye look upon us, as if we by our own power had done this wonder? The same may be applied to all ministerial successe. It's not Paul, or Apollo doth enlight∣en the mind, doth convert the heart. See how much hurt the Devil doth the Church, by the name of these instanced in; One saith, I am of Cephas, that is, of Peter. Now the name and repute of Peter, is that upon which all Popery is built. They are the Successours of Peter; It's the Patrimony of Peter; They made him an Universal Head, superiour to all other Apostles. For the Fathers also; it's true, many of them were of eminent parts and gifts, yet all of them had their errours: But how much hurt hath been done to the Church, by setting them up as a Rule, or infallible Judgers and Interpreters? Therefore Austin, good man (as it were) fore-seeing this, disclaimeth it, and saith, He would have none read his, or other mens books, so as the Canonical Scriptures, Soli Scri∣pturae

fides, caeteris judicium. Luther was afraid to leave any of his Works be∣hind him, lest they should draw men off from Scripture. Thus the godly have been afraid with Paul, lest any should idolize them. We reade of a Dispute that the Arch-angel, and the Devil had about Moses his body. Some think it was this, though other Interpretations are given; God, we know, did wonderfully hide Moses his body, when he was dead, from the Israelites, and the Devil would have it known and buried, that so it might have been adored afterwards, as in Popery. What adoration? what invocation, and divine worship is given unto some Saints, and to some that were no Saints, but canonized by the Pope?

2. The Devil worketh mischief to the Church, even by the repute of good men, when such opinions and doctrines are attributed to them, as they never owned. For as the Devil hath brought in his superstitions by pretended places of Scripture; hence he wre••••ed Scripture, when he tempted Christ; so also he useth the names of eminent instruments of God, to countenance falshoods. Thus Paul writing to the Thessalonians, 2 Thess 2.3. bids them, Not be troubled, as by letter, or epistle from him, as if the day of judgement were at hand. It seemeth there were some, that taught in those dayes, that the day of judgement was immediately approaching, and this did much trouble the godly: for they believed it, and why did they believe it? Some pretended it was Pauls judgement, they had a letter, and an epistle from him to this purpose. Here, you see, even in those dayes, men to propaga•••• or countenance their falshoods, would abuse eminent men, and so most of the Ancients have many spurious and counterfeit Tractates go under their name, as Ignatius and Clemens; and why so? but that under this pretence many superstitious customes might be pleaded for. Yea, there is a Book, called Enochs Prophecie, and Barnabas his Gospel, and many such, pretended to be written by those that had divine inspirations, and all are this grand Impostors.

Lastly, The Devil brings hurt by good mens name, when he s••weth discord and dissentions among them. This makes the common enemy triumph: Oh (say the Papists) if you Protestants have the Spirit, why are there so many Sects? Why doth the Lutherans spirit, and Calvinists disagree? Now although we might better retort on them, Why have there been several Popes, who have all said, they determined infallibly, and yet have condemned one anothers Canons? And could this be by the same spirit? Yet the answer is plain in the Parable, when it was asked, How came those tares, seeing the Master had sown good seed? The an∣swer was, The envious one hath sowed them, Mat. 13.

I might give Reasons for this. As

First, The insatiable malice of the Devil against the Church of God. He al∣wayes envieth the peace, the good order and Ordinances of the Church; and therefore, when he could no longer raise up bloudy persecutions against the Church (for Constantine was turned Christian) then it was divided and misera∣bly rent with heresies. So that the Church hath alwayes been like Noahs Ark on the waters floating up and down.

Secondly, The very name of Religion and piety hath such authority upon mens consciences, that the greatest enemies of godlinesse have alwayes pretended to it. If the Pharisees persecute Christ, Oh (they say) it's for his blasphemies, he will not keep the Sabbath, and because he said, he was the Sonne of God. This doth mightily justifie Piety and Religion, that all men are fain to use the name of this for what they do.

Ʋse of Exhortation. Take heed of two extreams, either a prophane delight in wicked, dissolute Ministers, such who will never trouble thy conscience, re∣prove thy sins: Or the other extream of minding godly instruments, so is not to look up to God. The former is a general sinne. For what people are there

that would not have Ministers like themselves, loose, dissolute, as they are? Thus God of old complained of the wickednesse of Priests, and the people love to have it so. Oh that is too much! Give them one that is not so strict, that will do as they do. Oh wretched men, that think it not enough to be ungodly them∣selves, but they would those also who are to be guides to them; in the same man∣ner; people will be deceived, and who can help it? They will have those that shall speak peace to them, give them comfort, when yet the Lord hath command∣ed them to make the hearts of such sad.

1 COR. 1.12. And I of Christ?

THat I may finish Pauls reproof from that Text, 1 Cor. 3.4. concerning the Faction•• and Divisions at Corinth, I am necessitated to take in this Text, for here is a larger enumeration than in that place; for here is an addition of two persons more, I am of Cephas, I am of Christ. By Cephas is meant Peter; and because he was the Apostle of the Circumcision, as Paul of the Gentiles, Happily some of the believers, who did too much cleave to those legal Cere∣monies might advance him. And if that opinion of some be true, That in most Cities converted to the Faith, there were two Churches, the Gentile Christian Church, and the Jewish Christian Church, then this might foment the division more; howsoever the Popish Interpreter laboureth under this difficulty, how they could be guilty of sinfull factions, who advanced Peter: but they build up∣on a rotten foundation.

But I shall not consider any further this division, that did exalt Instruments, and Ministers too high.

I come therefore to those that did offend on the contrary way, and that is such, Who did so set up Christ, as to neglect Paul, Apollo, and the Instruments of their faith. For here two contrary factions are forbidden, which are very fre∣quent in the Church; and oh that this age were not infected with this disease! Some did glory in their teachers, boasting of them in a contentious way, to the contempt of others. Others again, they ranne into the clean contrary, and con∣temned all Teachers, all the Prophets, and pretended to be taught by Christ onely.

And I of Christ.] To open the word, we must acquaint you, that many of the Ancients thought, they that said thus, I am of Christ, were not to be re∣proved, but are instanced in, as an example, that they all should follow. Yea, Chrysostom thinketh this to be Pauls words; others said, I am of Paul, I am of Apollo, but saith Paul, I am of Christ. Thus they expounded it, thinking it not matter of reproof, for any to say, they were of Christ, and (they say) Pauls arguments would hold for this, as much as they did against glorying in men. For though Paul was not crucified for them, yet Christ was. Though they were not baptized into Pauls name, yet they were into Christs. But to answer this: It's true absolutely and simply, it's not a sinne, but a duty, for every believer to say, he is of Christ, To call no man Master, but Christ, therefore he is called a Christian, because a worshipper of Christ. And the Apo∣stle 1 Cor. 3.22. useth this Argument, The believers were not Pauls, or Apol∣loes; but on the contrary, Whether Paul or Apollo, &c. all are yours; but then mark, he doth not say, Christ is yours, but you are Christs: So for belie∣vers to say, They are Christs, is in the general a duty; but that which the Apo∣stle here reproveth, is such a setting up of Christ, as doth oppose the Instruments

that Christ also hath appointed, and that the Apostle blameth those, who said, They were Christs, it's plain by the Context: It's told me by the house of Chloe, That there are divisions and contentions. This was a fault complained of. And then he instanceth in the matter of the contentions, I am of Paul, I am of Apollo, I am of Christ. This is in the same manner reckoned as the for∣mer; whereas if the Interpretation of the Ancients were true, the expression must have been adversative [But I am of Christ] And then the Argument following is plain, Is Christ divided? viz. Is the Doctrine or Person of Christ divided? Hath Peter one Christ, Apollo another, or these immediate pretenders another Christ? Now these that set up Christ thus in a sinfull way, may be either those, that pretended immediate teachings by Christ, for such were in the Apostles dayes; therefore he bids them, Try the Spirits, or such,* 1.74 who happily might have heard Christ himself teaching in his own person, and so did wrest those Doctrines that Christ taught, and yet in their sense made Christ the teacher of them, both may be included.

Although I must adde, That a further thing also is to be comprehended in this factious exalting of Christ, v••z. not only thereby to exclude Instruments; but also to conclude, that they only had Christ amongst them. For this is the pro∣perty of many Sects, to appropriate Christ to themselves, as if none had Christ but they. Thus the Donatists did monopolize the word Christians to them∣selves. Observe,

That although Christ onely is to be relied upon,* 1.75 as the Head of his Church, yet it is not his will, that under this pretence, wee should despise, or contemne his Ministry, and the means of grace he hath appointed.

So that this Text, with the former,* 1.76 doth excellently bound the spirit of be¦lievers; that though they delight and rejoyce in the gifts and office of the Mini∣stry, reaping much spiritual benefit by it; yet they are still to look up to Christ in the Ministry, as the author of all increase. And on the other side, Though the Ministry can do no good without Christs teaching, and it's the Spirit that giveth grace, not the Ministers; yet we must not so immediately depend on Christ and his Spirit, as to neglect the instruments, and means he hath appoint∣ed. Our Saviour cleareth this, when in one place, He sends his Disciples to preach, commanding all to hear them. And yet again, Bids us call no man master upon earth. Here is no contradiction; but if a Christian be wise, he may excel∣lently compose them. No man is to be called Master, principally and authorita∣tively; yet Christ hath appointed Teachers and Doctors, by whom we are to believe. So that it's the errour and foolishnesse of men, when they runne into extreams; even as in the Doctrine of Grace and Free-will. The Marcionites and Manic••ees, they denied the Natural Liberty of a man; and the Pelagians on the contrary, the efficacious grace of God.

To understand this, Consider,

That there are principal and efficient causes of grace and salvation,* 1.77 and there are subordinate and instrumental, and these must not be confounded. A sound mind must not make instrumentals, principals, as ignorant people doe, thinking the very Sacrament will save them. Nor yet must we exalt the princi∣pal, to exclude the instrumental, as Enthusihsts do. The Efficient Cause of all grace is attributed onely to God, or the three Persons, the Father, Sonne and holy Ghost, in their appropriated way. So that it's true, Every good and per∣fect gift comes from God the Father of lights, Jam. 1. No man can come to Christ, unlesse the Father draw him, John 6.44. And Christ saith, He will

draw all men to him, John 12.32. He is the chief shepherd of our souls: He is the truth, way, and life, John 14.6. The Spirit of God also, that leadeth into all truth, that sanctifieth, that inlightneth the mind. So that when we have to do with a people, that do rest upon outward meanes: As some thinke, the Ministers gifts, the Ministers parts, or the very coming of a Minister to them, and praying for them, while sick, is enough to send them to Heaven. To such hearers, we are much to preach of the efficient, principal cause of grace; We are to cry, Sursum corda; we are to say as the Angel to the wo∣men, looking for Christ in the Sepulchre, He is risen; Look up to Hea∣ven: so to such, who rest upon external meanes and Instruments, Why look ye downwards, look upwards? We see among the people of Israel, yea, and Christians in the New Testament too, so great a pronenesse to re∣lie on Instruments; but as in civil things we must not relie on an arme of flesh; so neither in Church matters on a tongue or mouth of flesh, as the Mi∣nisters are.

In the next place, There are Subordinate and Instrumental means of Grace, which God, though he could doe all spiritual things immediately for us, and in us, yet he hath obliged us to the use of them. So that it is an high con∣tempt of God, and such may never expect the workings of his Spirit, or virtue from Christ, that doth not use those instituted meanes he hath ap∣pointed.

Now there is a three-fold Instrumental cause of Grace, [When we call them a Cause, we mean not a natural Cause producing Grace, by any in∣herent power, as fire doth burn; no, but onely instituted Causes,] God in the faithfull use of these, will worke Grace in us. And they are three especially:

* 1.78First, There is the Scripture the Word of God. This, as it is written, and consigned into a Canon, is a Rule by which all must believe, worship, and live; Insomuch that if a man pretend any Revelations or teachings, which are not warrantable by this written Word, he is to be held as ac∣cursed; To the Law and to the Testimony, Isai. 8.20. Christ himself still directeth to the Scripture: Paul directs Timothy to the Scriptures; and Peter commends believers, That they did give heed to the Word of God, as a light shining in darke places, 2 Pet. 1.19. So then, the Scripture or writ∣ten Word of God, is one instrumental Cause of all our Faith and Godli∣nesse. It's the Rule God hath tied us to, we are not to receive An∣gels from Heaven, Galat. 1.8. much lesse men on earth against Scri∣pture.

A second Instrumental Cause of Grace is, The Ministry appointed in the Church of God. It would be in vain to reckon up the places, that speake of its usefulnesse and necessity. What is Paul, or Apollo, but instruments, or Ministers by which ye believe? 1 Cor. 3.5. Though they are not princi∣pals, yet they are instruments. Ephes. 4.11. God hath given gifts to men, Pastours and Teachers, for the perfecting of the Saints; That they be not car∣ried away with every wind of Doctrine. Yea, they are called Fathers, be∣cause they beget men to Christ; and they are said, to save men, and convert men, because they are instruments. Yea, they are called Workers with God, 2 Cor. 6.1. What a great expression is this? So that you see the Ministry is an instrumental cause.

Lastly, There are the Sacraments, when duely administred and received, There are many great expressions given to them. Bread and wine, (1 Cor. 10.) is the Communion of the Lords body and blood. Baptisme is the putting on of Christ. Now the truth is, the greatest error that ever was by putting too much in Instruments, hath been about the Sacraments. In Popery, the Scripture

was farre enough from being set up too much, they disparaged that, ma∣king it insufficient and imperfect: but then for the Sacraments, they main∣tain, The very Act of receiving, is to work grace; and in this Popery ma∣ny people do still remain, not considering that unworthy receivers, receive their damnation, as well as the worthy, Christ and his benefits; but when the Devil cannot destroy the power of godlinesse, by tempting men to put too much confidence in instrumentals, then he brings about Atheism and ir∣religion, by a total rejecting of them, opposing them to Christ. There∣fore

Secondly, There have been Enthusiasts or Illuminatists, who have thought themselves spiritual onely; That have either in whole or in part rejected these instrumentals. A dangerous delusion it is, and hath many times sur∣prized those who have been hopefull in the wayes of godlinesse, and had many parts and religious abilities, but wanting a sure and sound foundation, they living against the knowledge of truth, God hath given them up to such delusions; neither have they stayed in denying the Ministry and Or∣dinances, but some of them have gone so farre, as to neglect the Scripture also, calling it the dead letter, and saying, a godly man is above the Scri∣pture, and the Bible. Thus subtil is the Devil, that when he cannot destroy by open prophanenesse, he makes them decline too much on the right hand, lifting them up to some pinnacle, and then afterwards throwing them down by some dangerous temptation.

But this is a great sinne so to advance Christ, and the Spirit, as to oppose his instituted means and Ordinances.

First, Because it's a presumptuous tempting of God. For as in providen∣tial things, if a man should argue thus, Man liveth not by bread, but the Word of Gods mouth; Cloathes and food are nothing, if God do not give the blessing. If a man upon this Argument should neglect all secondary helps, Would it not be a presumptuous tempting of God? You know how angry God was with Ahaz; The Prophet promised unexpected deliver∣ance to Israel, and profered a signe, to confirme this; No (saith Ahaz) I will not tempt God, I will aske no signe, Isai. 7.12. You might think this had been great faith, but it was great presumption, he tempted God, while he said, he would not: Thou mayest think, this is high and raised Godli∣nesse, to have Christ onely, and the Spirit onely thy teachers: but if thou doest this, to exclude his instituted meanes, thou doest tempt God.

Secondly, It's great pride of heart, and disobedient unthankefulnesse to God, and that against his goodnesse and wisdome. It's Gods great goodnesse, that he hath appointed men of the same mould with us, to deliver his Embassage. The people of Israel, when the Law was given, could not bear the expressions of Gods Majesty; and if God had appeared at any time, they thought they should die presently. Now God knowing our frailty and weaknesse, did appoint men of the same nature and passions with us; and for thee to neglect this, is to be horribly unthankfull. And then the wisdome of God is much magnified, by the foolishnesse of preaching, as the Apostle cals it (in the account of humane wis∣dome) to save them; and thereupon he amplifieth Gods wisdome, that chuseth vile and contemptible things to confound the mighty and wise things of the world, 1 Cor. 1. Take heed then of the neglect of the Ministry, and means of grace, it doth arise from that carnal pride, that cannot condiscend to the seeming low means in Christs way.

Thirdly, And I will name no more (other matter belonging to this, will come in afterwards.) It's the immediate furthering of the kingdom of Satan. Oh what a sad thing is it, that which the prophane enemies, and Antichristian adversaries

did formerly endeavour to overthrow (to wit) the godly Ministry, and means of grace▪ that thou shouldst in another way do it! For the preaching of the Word, and the Ministry thereof, (how low soever it be with thee) yet the Scri∣pture cals it, The Kingdom of Heaven, often, and that is in a great measure, the Kingdome we pray might come. And therefore tremble, and again tremble, left the Devil begin to undo thy soul, by withdrawing thee from the Ministry of Christ. Alas, thou thinkest to set against that, and overthrow that! But poor man, thou settest against thy soul, and overthrowest thy owne soul! Doe not then entertain any opinion or practice, which opens a way to set Satan up in his Throne.

Ʋse of Admonition, To you, who have knowledge and parts, and a repute of Religion, take heed of Satans temptation, in this kinde. It's a pleasing delu∣sion, he hath seduced many this way. Lay therefore up a good foundation: Shake off such suggestions, as Paul did the Viper upon his hand; walk humbly; take heed of pride, self-conceit, affecting to be some extraordinary person. Oh be not ignorant of Satans devices and subtilties in this kind! Remember, if thou art godly, how usefull, profitable and comfortable a godly Ministry hath been unto thee.

Ʋse 2. To rebuke with all severity those atheistical prophane men, that neither regard Christ the principal, nor the Ministers, as Instruments. They are neither for Paul, nor Apollo, nor for Christ; but they are for their lusts, their pleasures, their mammon; as for matters of Religion, either Christs teach∣ing, or the Ministers teaching, they make no matter of.

Verse 5. Who then is Paul? and who is Apollo?

THese words are an argument to prove, why they should not set up any Tea∣chers as the principal Head, but in all the parts and abilities of the Ministe∣ry still to look up to Christ. And the Argument is to this effect, Those that are instruments only, they must not be made principal agents; But even the most emi∣nent Ministers, such as Paul and Apollo, are instruments onely. Therefore

So that for opening the words, Consider the condition, and the state of the Ministery. It's an instrument, They are Ministers, therefore of necessity to be used; God that might work conversion without it, hath yet appointed this in∣strument the Ministery. And yet

2. It's but a Ministery, not a principal.

Secondly, There is the effect attributed to this instrumental cause, viz. Faith, The Ministers by which we believe.

Thirdly, Here is the diversity of the gifts in the instruments, with the efficient cause, Even as the Lord gave to every man.

Lastly, Consider the manner of Paul's expression, Who is Paul? and who is Apollo? This Rhetorical interrogation is spoken to take them off from instru∣ments, and to look up to Christ. Now in this observe the modesty and godly up∣rightness of Paul, though he himself be one of the men that is thus admired, yet he takes them off from himself, as well as others; he doth not take advan∣tage of them by this their praise, and admiration of him. Observe

That faithfull Ministers seek not to win or gain a people to themselves;* 1.79 but to Christ.

They preach not that their gifts and abilities may be exalted, but that the peo∣ple might be brought out of their sinnes to Christ. Admire their preaching, praise their Doctrine never so much; yet if thou art in thy lusts still, if thy life be not reformed from thy impieties, they have no true joy concerning thee. See how excellently Paul expresseth this, 2 Cor. 11.2. I have espoused you to one hus∣band, that I may present you a chast Virgin to Christ. He doth not espouse the people to himself, but to Christ; he wooeth and entreateth them for Christ: it is not your good to us, but your obedience unto Christ, that we aime at. Thus John Baptist calls himself the friend of the Bridegroom, Joh. 3.29. which is the duty of every Minister; the friend of the Bridegroom, which standeth and heareth, rejoyceth greatly because of the Bridegrooms voice. It's an allusion to the custome in those dayes; the Bridegroom he had his friend and spokesman to bring him into the Brides presence, and he heard their conference; if there were a willing agreement between them concluded, then the friend rejoyced greatly. Thus it was with John, and also with every Minister: We are Christs spokesmen, we wooe you, we entreat you, we bring you and Christ together every Sabbath day. Now if any soul will receive him, and be married to him, forsaking his former lusts, and all by-past sinnes, then is the friend of the Bride∣grooms joy greatly fullfilled; it would therefore be horrible unfaithfullness in us, if we should do as Sampson's friend did to him, who got Sampson's wife for himself.

To open this Doctrine, Consider in the general,* 1.80 There may be a twofold end of preaching the Word of God; Either a corrupt, sinfull end, or a gracious, godly, plain, and upright end. The Apostle speaks of many false Teachers that did cor∣rupt the Word, to please men, 2 Cor. 2.17. and they sought their own glory,* 1.81 their own advantages, they did not desire to make them Christs Disciples, but their own, they intended their own greatness, their own profit by them, Gal. 6.13. Some false teachers, they perswaded men to be circumcised, that they might glory in their Disciples flesh, id est, That they might boast we have such and such followers, that will presently embrace our doctrine, receive our commands, and such a Ministery hath alwayes crept in the Church; for either they have aimed at external greatness, or else to propagate some false doctrines; and ei∣ther of these wayes; the people were not taught to come to Christ, they were not brought to receive him as their Lord, but to rest on them, as Teachers.* 1.82 Now see how Paul doth wonderfully disclaim all such corrupt preaching, 1 Thes. 2.3. Our exhortation was not of deceit, nor of uncleanness, or guil: We did not please men, we sought not flattering words, we did not use the cloak of cove∣tousness, he did not under fair pretences rob them of their estates, as the Pharisees under pretence devoured widows houses made of long prayers. O what a pure and ex∣cellent frame of heart was this, to disclaim all such base and corrupt ends! and see how Paul to these Corinthians 2 Cor. 1.12. comforts himself with this testimony, That in simplicity and godly sincerity, not with fleshly wisdome, he had behaved himself. Oh this is a precious cordial, when under all the censures, reproaches, and uncharitableness of the world to the Ministery, Ministers can upon good grounds comfort themselves, that they have walked in all godly sincerity, en∣deavouring the salvation of mens soules, and with tender bowels mourning for those that go astray, rejoycing to see any person or families owning Christ, set∣ting up his wayes and Ordinances.

Now this point will be profitable for you the hearers, as well as the Preachers

in the discovery of it.* 1.83 And we will first give you sure Characters of that Ministe∣ry, which would bring you not to applaud them, but to give up your selves to Christ.

First, They that are so, do rejoyce in the grace and progress thereof in their peo∣ple, though they should not esteem, nor highly prize them. Oh this is a good sign! Though thou dost not applaud, or admire them, yet if they see thee walk in the wayes of godliness, and mortifie sinne, they are glad of it, and praise God for it: this proveth plainly it's not themselves they aime at Thus Paul, 2 Cor. 13.7. I pray God that ye do no evil, not that we should appear approved, but that ye should do that which is honest. Paul earnestly prayeth, that they might not do any evil, especially such grosse evils as should deserve his censure, not that he might be approved, he cared not for that, let them think what they will, and say what they will, if they keep from evil, he shall heartily be glad of it. To these very Corinthians also see what he saith, 1 Cor. 4.8, 9, 10. We are fooles for Christs sake, but ye are wise: Ye are honourable, but we are despised: Ye have reigned as Kings without us, and I would to God ye did reign. The Apostles meaning is, That they thought themselves strong, and rich in all grace, they despised Paul for his afflictions, and contempt the world poured upon him. Oh saith Paul, this troubleth not me, I would ye did reign, I wish it were indeed so well with you as you think, and then for my part, I could be content with all the scorn and reproach I have in the world! Oh then when a Ministery is still praying for, desiring, and pressing men to the reformation of their lives, and for all their reproaches, uncharitable judgements, he matters them not, if he could see them forsake sinne, walk holily, obey the Lawes of Christ, let them account him a reprobate, the drosse of men, any thing he careth not.

Secondly, Then the Ministry seeks to bring men to Christ, and not them∣selves, when they are faithfull, and bold to reprove men for their sinnes. They do not seek to humour, or to please any men. Flattery is a debasing sinne in any, but in a Minister it's a kind of Sacriledge. Now those places I mentioned, shew how Paul did abhorre such a way, We use not flattering words, we came not in deceit. And Gal. 1. he saith, If he should please men, viz. in their corruptions, in their lusts, He could not be the servant of Christ. But the false Teachers, that set up themselves, and not Christ, They came with enticing words, they sought to please. And thus the cor∣rupt Teachers in the Old Testament, they did daub with untempered mor∣tar, Ezek. 22.28. They preached peace, peace, to such as went on in their wicked wayes; and by this meanes the Priests did beare rule over them. There cannot be a surer signe of Ministers seeking themselves, and not Christ, then when they will let every man alone in his way, not reprove them for their impieties and wickednesse. Alas, if he did intreat for Christ, if he came upon Christs businesse, he would finde the Word of God, like fire burning in his bones, and he could not hold his peace. And this should exceedingly convince people, to take all sharp reproofs kind∣ly. If we presse hard against any sinne, thou livest in; for if we did re∣gard our selves, we should have more love in applying our selves to hu∣mour you, to encourage you, to do every thing for you, you desire. But now, because we come for God, and it's his Glory and Honour we are to propound, we dare not be so unfaithfull, as to conceale his anger a∣gainst such sinnes. Oh, how should this convince you! The Minister in this reproof, in rebuking of those sinnes, goeth against himself, he will be more hated, he will lose by it, and yet will doe it, because Christ com∣mands him.

Thirdly, When a Ministry affects any new false waies, that cannot be justified by the Word, then it's a plain sign he cometh for himself, and not for Christ. Christ himself would not arrogate, to come in his own Name, but in his Fa∣thers. And, The Doctrine I preach, is not mine, but my Fathers, Joh. 7.16. Whatsoever. I hear of my Father, that I do, Joh. 8.28. Lo here, and wonder, Christ himself, though the Treasure of wisdom, yet coming as sent by God the Father, doth therefore still attribute all his Doctrine to the Father. Now, if Christ do thus, shall any Minister, who pretends he cometh in Christs Name, teach any other Doctrine but Christs Do∣ctrine; Declare any thing but what is warranted by the written Word of God? I have delivered unto you (saith Paul) that which I have also received, 1 Cor. 11. And, Timothy is to keep that which was committed to him, 2 Tim. 1.14. So then, this is as an Argument of a Ministry seeking it self, when it affecteth to broach new Opinions, that have no sound foundation in the Word of God. They are not in this, subordinate Teachers to Christ: They do not learn out of the Word, but they themselves are the chief Masters therein.

Fourthly, Then they bring their people to themselves, and not to Christ, when they seek only great external pomp, or earthly advantages, and not the salva∣tion of mens souls. In this, the Pope of Rome, and the Roman Clergy have been industrious. How much craft? What artifice hath been used from age to age, to bring the Church of Rome to that temporal greatness it is come unto? They have commended ignorance; been indulgent to men in lusts; fomented discord between Princes; raised up Civil Warres, where they could send their Incendiaries; forge lies about Constantines Donation; and many such things. And all hath been to make themselves great. But saith the Apostle in the name of godly Ministers, We seek not yours, but you, 2 Cor. 12.14. The Apostle doth (indeed) urge it in severall places, That those, who sow spiritual things, should reap carnal; yea, and be ac∣counted worthy of double honour. But yet the principal and chief aim, must be the uniting of the people to Christ, and causing them to give up their Names to him.

Lastly, Then doth the Ministry labour to bring to Christ, and not to them∣selves, when they do not affect a tyranny, or dominion over the Faith and Consciences of men. Thus the Apostle, Not having dominion over your Faith, 2 Cor. 1. ult. And Peter, Not lording it over Gods heritage, 1 Pet. 5.3. And that is especially done, when they are unwilling, the things they preach, should be tried by the Word. The Bereans are commended for trying Paul's Doctrine by the Scriptures, Act. 17.10. They are to compose those duties together, to try all things, and yet to obey and submit to their Guides.

Now the Grounds, Why a faithfull Ministry doth thus? Is,

First, From their Calling and Condition; They are servants unto Christ.* 1.84 They are Embassadours, and so act not in their own name. The servant in the Parable, that was commanded to traffique till his Master came, did not gain for himself, but his Master. Yea, as they are servants to Christ, so in some sense, servants to the Church also. All are yours, whether Paul or Apollo. And, We preach our selves your servants for Jesus Christ, 2 Cor. 4.5. They are not servants in this, as if they had their power from the Church, or did act in the Churches name, no: they act only in Christs Name. And, the Holy Ghost sets them Overseers, Act. 25. But they are Servants to the Church, be∣cause all their Parts and Abilities are finaliter, for the Use and Benefit of the Church. Seeing then, they are Servants, they may not take the glory and honour to themselves.

Secondly, As they dare not seek themselves, but Christ, so if the people should set them up instead of Christ, they dare not own it. Let no man think of us (saith Paul) above what he ought to do. When the Lyconians would have given Divine worship to the Apostles, they rent their cloathes, and were grieved at their blasphemy.

Ʋse 1. How well pleasing it is to God, that the Ministers should walk in all simplicity and plainness of spirit. Many Officers in the Church, have thought by carnal policy, and crafty designes, to have advanced them∣selves; but nothing is so well-pleasing to him, as for us to abound in all humility, self-denyal, and publique affections to mens souls. If you consi∣der the rage of the Devil, and the malice of wicked men, you would won∣der, how God hath preserved a Ministry in all Ages. But as the Ark was not preserved in the water, as Ships are by the skill of the Pilote, and other helps, but by Gods goodness: So it is with the Ministry and Govern∣ment of the Church.

Ʋse 2. Of Exhortation to you the people. Hath the Ministry been usefull to bring you effectually to Christ himself? This is that Paul desired. You may hear much, you may pray much, you may be much affected with the matter preached, and yet all this while not close with Christ; to receive him as a Saviour, and to obey him as a Lord. A woman may have ma∣ny Letters and Tokens of love from him whom she loveth, and be much af∣fected to him, yet not married to him, nor enjoy him as her Husband: And so, thou maist have some affections and good desires, but thou art not yet united to Christ. The work of the Ministry is not done, till we can leave you in the arms of Christ: Till we have prepared the way for Christ to lodg in your fouls.

Who then is Paul, and who is Apollo, but Ministers by whom ye be∣lieved?

The former part of this Text hath been considered, viz. Paul's modesty and sincerity in gaining people to Christ, and not to himself. Now let's consider in what order, or rank of Causes the Apostle puts the Officers of the Church; and that is, in the Instrumental Causes. Wherein you may Observe, the Effect, viz. Faith. 2. The Manner of working it, it is by Ministery. They are not prin∣cipal Agents. They are Ministers by whom you believed. The Greek word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deacons: And this is sometimes used for a special Office in the Church, for those who had the care of the poor. Thus the Elder and the Deacon, are sometimes used for the setled Officers in the Church: but in this place and many others, the word is used largely for any Ministry or service: And so the Apostles, and Elders, and Pastours, may be called Deacons in this large sense: viz. Such who by their labours and pains, serve the Church and its good. Observe, that this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as almost all the rest of the Greek words that denote the duty and quality of Church-Officers, signifie no dignity or honour, but care, diligence, and all solicitude. Thus the most glorious creatures have Names, signifying their Ministry and service. The Hebrew word for the Sun, comes from a root that signifieth to serve; as also, for an Angel to be sent by way of ministration. So the simple word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesychius makes to signify, to make haste, to runne to the markes end; also as a man by this much striving stirreth up dust (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is dust) like that of Virgil:

Pulverulenta fugâ Rutuli dant signa per agros.

So that the word in its native signification, denoteth that earnest labour, and striving, which men that runne to some mark usually make, by stirring up so much dust, that doth even obnubilate the aire; and from this it doth metaphorically signify, that labour, pains; yea, agony, and striving, which the Ministers of God ought to have in their work: As Paul expressed it; I have fought a good fight, I have finished my course, 2 Tim. 4.7. Thus the word is opened, and it doth (as we told you) denote the quality and condition of the Officers of the Church, in respect of their Auditours. They are Ministers, Instruments by which God works Faith in the Hearers.

Doct. That the Ministery in Gods Church is the Meanes and Instrumental Cause,* 1.85 he hath appointed to work Faith and all other Graces in the Hearers.

This Point hath its good use, for this will teach you what you should expect, pray, and hope for by the Ministry. How doth it beget and in∣crease Faith in thee? How doth it wash thee, and make thee clean?

But let us be more particular. And

1. We shall shew you how it's not an Instrumental Cause. And

2▪ How it is. Only take Rom. 10.14. for an eminent place to confirm this Truth; where observe the excellent Gradation Paul makes:* 1.86 None can call upon God, or pray, without Faith; and none can believe, unless they hear; and none can hear, unless they have a Preacher; and none can be a preacher, unless he be sent. See what a dependence here is, and how strong a place it is to prove the necessity of the Ministry. This premised, we go to the method proposed.

First, When we say, it's the instituted meanes, or Instrumental Cause, it's not to be understood, as if the Ministry or Peaching of the Word, by any inward natural power of it self, can work grace in the hearts of the Hearers; no: Experience witnesseth, that after ten thousand Sermons, men remain as ignorant, and as bruitish as before. The words reach only to the ear, but they make no forcible impression upon the soul. So then, the Ministry doth not beget grace, as the fire burneth, or the hatchet cutteth; which are In∣struments that work by their own inward dispotion and power to pruduce their effects. This is good to observe, that so still our hearts and prayers may be up to God, who works in and by the Ministry.

Secondly, Because it's not a natural Cause; therefore it doth not also work necessarily these Divine Effects in every subject, but where and when God is plea∣sed to apply it. The Sunne shineth every where, upon one thing as well as a∣nother: The fire burneth alwaies every where, in one place as well as ano∣ther. But the Ministry doth not so, that is successfull in one place and not in another: That works upon one Congregation, and not upon another. And herein Gods wisdom makes a wonderfull difference. The most unlikely; the most indisposed many times find the Ministry inlivening and quickning of them, when others are blinded and hardned. So, that though we should have the Ministry of Angels, and of the most eminent men that ever lived, still we must take heed, that by our unthanfulness, negligence, prophane∣ness, we do not provoke God to withdraw his power and presence in the Ministry. For if it be so (as it is to be feared it is so to too many people) then the Ministry is but a shadow; or if a body, a body without a soul: It's but a dead letter: Yea, not only the Law, but the Gospel and all preach∣ing is but the ministration of death, and condemnation, when without Gods Spirit and power. As Elias servant, though he had his Masters staff, yet

that could do no good, to raise the dead Child, till Eliah came himself. Oh, then say, Lord, be thou in their Sermons; in their Ministry!

* 1.87In the next place, let us shew how it's a Cause or Instituted Meanes? And that is thus.

First, God hath appointed the constant and diligent use of this in the Church, and the peoples constant and diligent attending on it. 2 Tim. 4.2. Preach the word in season, and out of season. That signifieth the diligent dispensing of the Word. And then the people, they are commanded to be swift to hear, James 1.19. And, As new born babes, desire the sincere milk of the Word, 1 Pet. 2 2. So that God hath indispensably commanded all people, of what degrees or rankes so∣ever, To hear and depend upon the Ministry: To wait at the gates of wisdome: To obey and submit themselves to such guides, Heb. 13. Let no man think himself too great, or too wise and learned, or too holy and god∣ly: These are soul-destructive waies. For as it is a wo to us, if we preach not the Gospel; so it must be a wo to you, if you hear it not. For the same command that commands the diligent dispensing of this Word of life, doth also command to the constant receiving of it. Thus you see God hath com∣manded it. It is not indifferent whether you will hear or no: He hath not given any exemption to any.

Secondly, As God hath thus commanded, so he hath also graciously promised to go along with it. So that the Word works by reason of the Promise. God speaks a word of command to the Ministry; Let it pull down sinne; Let it build up grace: And then, it prevaileth against all opposition. Thus, when Christ gave his Apostles Commission to make Disciples, and to preach to all men, he encourageth them with this; That he would be with them to the end of the world, Mat. 28.20. Thus in this Chapter, Paul plants, and Apollo watereth, but God giveth the increase. So then, God hath commanded this way, those meanes: and hath promised to be powerfull in them. And therefore it's God that sanctifi∣eth: God that begetteth us: God that saveth by the Word. As you see the Husbandman, he prepareth the ground, he throweth in seed, but he cannot make it grow. In the Apostles time, and the first age of the Church, how wonderfull and admirable was the Word in propagating Faith? In converting men from their sinne, and lusts? And all, because God was mightily with them.

Thirdly, The Ministry is a meanes to beget Faith and Conversion, as it is ac∣companied with Arguments to convince the understanding and Consciences of men, as also with Arguments of terrour, or joy to move the affections. For this you must know, that although the Ministry works not by any inward power, as na∣tural Causes; yet it is very sutable to work upon men, by propounding Argu∣ments and Motives. And these being powerfully set home by God, make a wonderfull alteration, by conjunction of the judgment. So we may read of Paul, that he did by severall Arguments, prove and demonstrate that Jesus was the Cstrist: So, that they could not gainsay him. Whereupon, they did either believe, or prove obstinate opposers.

If you aske then, How comes the Ministry to be thus Instrumental? The Answer is,

By a potent and strong conviction of the Conscience, declaring Grounds out of the Scripture. So that the Ministry is called the Candlestick which holds out the light. The Word (indeed) is a two-edged Sword, dividing into the inwards: But there must be an hand to weild and govern it. The word is an hammer, but there must be an arm to strike it home. And certainly, it's a wonder of won∣ders, that people should be led in such captivity and slavery to their lusts, that though they sit and hear, and are convinced, yet they believe not How often have we demonstrated out of the Word, that thy lusts and dissoluteness, are

sinnes? And how often at the same time doth thy conscience joyne with the Word, that thou art convinced? It's thy case, and thou art the man, yet thou art obstinate, and dost not reforme: Doth not the Word bind thee up, take away all thy cavils, stop thy mouth, thou hast nothing to say? yet thou wilt be wicked, because thou wilt be; and so the Word is instrumental to beget grace, because it worketh upon the affections by the Ministery: There are Arguments of fear and terrour on one side, there are Arguments of love, glory, and immor∣tality on the other. Now if humane O••tours have been able to perswade their Auditours, and Rhetorique hath made such changes in mens minds, insomuch that some Heathens made Hercules so famous for strength, the god of eloquence, as if that were his his great might; what shall we say of the Arguments and pow∣er of Gods Word, which is above the hearts and consciences of men? so that the Word workes faith and conversion, by convincing the judgement, and en∣flameing the affections

As it is meanes or instrumental in this manner;* 1.88 so there are these four Properties of this instrumental cause.

First, The Ministery is the only ordinary way that God hath appointed, either for the beginnings or encrease of grace. For the beginnings, Thus Faith is said to come by hearing, Rom. 10.17. And God hath begotten us by his Word, Jam. 1.18. And for the encrease, Eph. 4. You may there see it is for the compleating of us in a full stature in Christ. Thus as the ordinary way for a mans life is by out∣ward food, and sustenance; so the ordinary meanes of all spiritual life is by the Ministery of the Word. Indeed some propound particular cases, as of Infants wh•• cannot hear, or of deaf men, or of some persons by unexpected calamities cast where no Ministery is to be had; but we do not now speak of extraordinary wayes, we know God did feed the Israelites with Manna from heaven, when they could have no ordinary food; but in Gods ordinary way, unless thou ex∣pect a miracle, the Ministery is the instrumental publique meanes. Indeed the godly example of others, and afflictions, these may much prepare the heart, but the Ministery that is the proper instrumental cause.

Secondly, Because it's the ordinary meanes, therefore it's the necessary meanes to which all are tied. We cannot be without it; if a man enjoy it not, his soul becomes like a barren wilderness, yea like a noisome dunghill. Hence the Ministers are compared to those servants, that distribute convenient bread to others. As a house or family cannot be without bread, so neither can the Church without the preaching of the Word. The Ministery is frequently compared to rain, the same word in its root for to rain and to teach, and the preaching of it, to the plentifull seasonable showers that came upon the parched ground; so that as •• Land or Kingdome cannot subsist without the rain from heaven, so nei∣ther people without these meanes, Isa. 5. When God commanded the clouds to rain no more upon his vineyard, his meaning was, he would take away the Pastor, and the Teacher from them, and then woe be to that land.

Thirdly, This instituted means is very unlikely for such glorious effects to a car∣nal••••ie. Hereupon it's very despicable and contemptible to humane reason. The Apostle calls it the foolishness of preaching, 1 Cor. 1.21. not that it is so indeed, for ••t' the wisdome of God to salvation; but the Apostle calls it so according to the principles of humane wisdome. For whether you do regard the matter or manner of preaching, it's both very unlikely ever to produce such effects: The matter is high, paradoxal, incredible to flesh and blood; The manner of delive∣ring is plain, without the affected wisdome of the world, without either miracu∣lou•• signes, or scientifical demonstrations, either of which would much per∣swade men.

Fourthly and lastly, It's the perpetual invariable means God hath appointed to the worlds end. When the Ministery and Preaching shall cease, then shall all this

world with the things therein cease: Thus Eph. 4. it's there said to continue till Christs coming; and Paul's direction about the Ministery must be kept till the coming of Christ. The former dispensation is altered, he hath taken away Priests and Levites, the sacrifices and Altars; but he will never take away Pastors, and Teachers, and Sacraments, and these must abide as long as there is a Church on the world.

Ʋse of Examination. It's the Ministery, this is the ordinary, necessary, ap∣pointed menans for faith, and other graces. Why then is it, that it hath not been so to thee? Oh it would be an heavy trouble to thee, thou wouldst think God had some extraordinary jugement upon thee, if thou couldst have no cloaths to warm, no food to nourish thee, no creature be that to thee, for which it is appointed. But behold a greater judgement then this, no Ministery doth con∣vert thee, no Preaehing begets faith, or repentance in thee. In the Apostles times, What multitudes were converted by the Word? Yea in the first times of Reformation from Popery, How many did not only receive the truth in their minds, but grace in their hearts? they were not only converted from Popery, and superstition, but from prophaness and impiety? But now alas to whom is the power of God made known? Certainly the Word is the same, Gods arm is as strong as ever; but men by their wilfull ignorance, by their unthankfulness, and rebelling against the light, have sinned away the presence and power of God from the Ministery, and then if God go not along with us, Alas what can we do! Oh that you who are hearers would deeply lay these things to heart! God saith his Word is an enlightning Word, a sanctifying cleansing Word: Why is it not so to thee? Why art thou no more reformed, then where there is no Preaching, no Ministery at all? The same cursing, swearing; the same lusts, pride, covetousness, and ignorance. Is not all this, because God doth not appear in his own Ordinances? Oh men without hope, How desperate is such mens con∣dition! for if the Ministery cure thee not, what will cure thee? Woe be to thee, if the Word that is so effectual and operative to others, be not also to thee

Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave every man.

The third thing in order to be discust, is the noble Effect, whereof the Mini∣stry is said to be an Instrumental Cause, viz. Ye believed. Faith is one of the most eminent Common-places in Divinity. It's the Sanctum Sanctorum in this spiritual building. Its the fat in that spiritual Sacrifice we offer to God. And because of the spiritual, and most sublime nature of it, it is least understood by the natural man.

I shall not at this time handle all the main particulars about it, because the ho∣ly Ghost intends it not in this place. Onely take notice, that in stead of all the work of grace, repenting, reforming, he nameth believing, because this is Initial and Introductory to all the rest. The word Faith, or Believing, is of a very large and fruitfull signification; but it's impertinent, at this time, to trou∣ble you with it. Observe,

* 1.89That Faith is the great and eminent grace, which God by the Mi∣nistry works, in some hearers.

Thus upon Christ and the Apostles preaching, still this is recorded, And many believed: Insomuch that Faith is said to come by hearing, Rom. 10.17. The Scripture indeed sometimes speaks of faith, as prerequisite to make the Word profitable, Who hath believed our report? And the Word profited them not,

because it was not mixed with faith, Heb. 4.6. Here we see unbelief doth obstruct and hinder the savoury effect of the Gospel, But that is finally in those that p••rish, but in those that shall be saved, God in his due time will by the Word preached work faith, viz. enlighten their minds, and open their hearts to enter∣tain it.

To open this Doctrine, Let us consider the Nature of Faith,* 1.90 and that is usually said to consist in three acts; whether they be all essential, or some on∣ly, I shall not here determine.

The first is, Knowledge and understanding. This is eternal life, to know thee, and Jesus Christ whom thou hast sent, John. 17.3. Yea, it's a strong and power∣full conviction of the mind. Hence it's called, The substance and evidence of things, Heb. 11.1. Believing in the soul is compared to the corporal seeing of the body. To say a blind faith, is as great a contradiction, as to say, a dark Sunne, or a cold fire. If it be faith, it doth see the ground of its belief. Indeed faith cannot comprehend the matter we believe, the Doctrine of the Trinity, the Incarnation of Christ, are like the dazelling Sunne to our Bats-eyes; but though faith cannot comprehend the matter believed, yet it knoweth the ground why it doth believe, in those places of Scripture, and the testimony of Gods Word, which saith, It is thus and thus. Oh then! How farre are many from being believers? For ignorance covers their souls, as darknesse did the Chaos at the first. The very principles of Religion, the total ignorance whereof doth damn a man, yet is like a veil upon most mens eyes. Oh then consider that knowledge and understanding is the necessary way to let in faith, or rather is a beginning and part of it! If thou hadst lost thy eyes, or wert smitten with cor∣poral blindnesse; How much would it affect thee? But now thou hast unbelief, and spiritual blindnesse, yet it doth not break thy heart. Say no more, thou believest in Christ, thou believest in God, if thou knowest not what Christ and God is. Though ignorant people are full of their devotion, yet because it's without knowledge and faith, it's as abominable as a Sacrifice without eyes.

Secondly, But knowledge is not all; How many Atheists are there,* 1.91 that know much, and understand the points of Religion, yet believe not? Therefore the second Act of Faith is to Assent, to give credit to them, as true; and this indeed we mean, and Scripture also means this most commonly, when it speaks of be∣lieving the Word of God, that is giving a firm and sure assent to it, as true. Hence that expression, Faith is the substance, Heb. 11.1. that is, by faith we make those things that are future really subsist, as it were in our souls, as if pre∣sent: Thus Faith makes Heaven and Hell present. The Apostle excellently de∣scribes it, They behold not the things temporal, or seen, but the things eternal, which are not seen, 2 Cor. 4 18. Thus Moses is said, to have an earnest eye of faith fixed upon the reward, and that is an act of faith, Heb. 11.26. And in this respect most fail; They do not firmly assent to the Doctrine of Gods Omnisci∣ency, of a Day of Judgement, of giving an account of every evil word. Did they believe these things, as the Word of God, which cannot deceive, which cannot be false, how dared they live in such professed impieties? But the fool hath said in his heart, there is no God, Psal. 14.1. No Judgement, no Heaven, no Hell. If an humane faith can set men so much on work, when yet all men are lyars, what shall not a divine faith do?

Thirdly, That which is the compleat and formal act of faith,* 1.92 is a resting on Christ, a receiving of him, a coming to him. Hence are those emphatical expres∣sions, which are in no humane Authours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To believe in God, in Christ; and this act of faith, is expressed by words of resting, rolling the soul, waiting, and expecting, by receiving, imbracing. A godly man is called a member of Christ, and faith is the ligament, and that which uniteth: a branch in the Olive-tree,

faith is that whereby we receive fatnesse of it. So that the power and life of faith lieth in this, that it gives up the soul to Christ, and receiveth Christ in the soul; hereby it is said, Christ dwels in our hearts by faith, Ephes. 3.17. And this act is only in the godly. This is the difference from all hypocrites, they are said to believe, they know, they give credit to many things; and this works some slighty affections, but they are not united to Christ; they cleave not to him, so as to to be made one with him; They receive him not both as a Mediatour, and as an Head, to whom they will conform, and live as Members answerable to such an Head. This then is the marrow, and the soul of faith, when a man so know∣eth, so assents, as thereby he is incorporated into Christ, receiving of his virtue and influence; so that all is Christ (as it were) I no longer live, but Christ in me; and the life, I live, is by faith in Christ, saith Paul, Gal. 2.20.

Now this faith thus described hath glorious Effects, and also many Properties, we will select some of many. As

* 1.93First, The noble effect of Faith, ad intra, is to receive the righteousnesse of Christ, and thereby to make it ours; by which means faith is so often said to ju∣stifie, and we are justified by faith; And Paul did so exceedingly desire to be found, not in his own righteousnesse, but by that of faith in Christ, Phil. 3.9. This is the hand to put on those glorious Robes to cover our nakednesse. This is the eye by which we look upon that exalted Serpent to be healed. It's not repenting, sorrowing, reforming, no nor martyrdom it self, that hath this honour, which faith hath; neither is this for any dignity, or worth of faith, but because it's an in∣strument to receive the righteousnesse of Christ, which no other grace can be. So that as the child new born, presently moves it lips and mouth for the brest, to be sucking there: So the new born spiritual Infant immediately goeth out of its own works, it's own righteousnesse, and desireth to be found in Christ onely. This way of believing is very paradoxal, and hidden to a guilty conscience; Cain did not know it, Judas was not acquainted with it, and thereupon eter∣nally perished.

A second Effect of Faith ad intra, is to receive virtue and power from Christ, to subdue our corruptions, to conquer our sinnes; so that faith is the instrument of Sanctification, as well as Justification. Thus we are Members, and Christ is the Head; branches, and he the Vine; and as these are nourished and enlivened, bringing forth fruit, by having sap and virtue from the head or tree; so are we supplied with virtue and efficacy for all imperfections by faith from Christ. In so much that the excellent ready way to conquer any sinne, to subdue any passion, or unruly affections, is by Faith to apply Christ to the soul. If the branch would flourish, it must not depart from the tree, but still be ingraffed closer to receive power; and thus thy way to overcome any noisome temptation, is not to keep off from Christ, to be discouraged by unbelief; but the more sensible thou art of thy weaknesse and infirmities, to lay the faster hold on Christ. But oh how hard is it, ere many of the children of God come to learn this good way! They lie discouraged in their combate and conflict with sinne; they are ashamed of their hypocrisie, their guile. Oh they are so unworthy, and so wretched, that they dare not come neer Christ, and this hinders them! Even as Peter out of a pre∣posterous humility, would not let Christ wash his feet; but (saith Christ) If I wash thee not, thou shalt have no part in me, John 13.8. And then Peter saith, Not my feet, but my whole body also. Oh when thou comest to know how acce∣ptable it is to God, and how comfortable to thy own self! In the midst of all weaknesses and failings, still to catch hold on Christ, then thou wilt be inamour∣ed with it, saying, How foolish and ignorant have I been? Even like a beast, and an enemy to my own good. Therefore if thou art at any time overtaken with a sinne, cast not away thy faith also; That is, as if a souldier, because he hath received a blow, should throw away his weapon, by which he might offend his

enemy. If by thy doubts and diffidence, thou art kept off from Christ, how canst thou ever get power against sinne?

But let us come to the Effects ad extra: For all say, they believe;* 1.94 all are con∣fident in Christ for their salvation; there is no man, though prophane and abo∣minable, but he saith, he believeth in Christ with all his heart. Therefore there are Effects of faith ad extra, in the outward man, from which this Faith can never be separated, no more than heat from fire, or light from the Sunne. As

First, It purifieth a man inwardly and outwardly from all filthiness. He that truly believeth, he cleanseth himself from all filthiness of flesh and Spirit: Having these promises, let us cleanse our selves, 2 Cor. 7.1. and we have not them to make use of, but by saith; especially that is to our purpose, Act. 15.9. Purifying their hearts by Faith, which is seen in a great manner, by cleansing away that dross, that mudde which is in every mans heart; every mans heart is a filthy poisoned, noisome fountain, and faith cleanseth it, purifieth it. Thus John also, He that hath this hope, which is a necessary companion of faith, purifi∣eth himself even as God is pure, 1 Joh. 3.3. Come then thou who speakest of thy faith: What is thy heart, thy life, are they clean? Thy heart men cannot enter into, that may be a cage of unclean birds, that may be a den of thieves; their pride, covetousness, uncleanness may lodge, and none in the world condemne thee for it; but Faith would quickly dispossess these, and make it clean for Christ to dwell in. And then thy life, How pure is that? Dost thou talk of believing in Christ, when thou hatest purity, makes a scoff and a taunt at it? I tell thee, if thou didst believe, thou wouldst be pure and strict also. As Saul that went with no good will to the Prophets, when he came to them, the Spirit of God sell on him, and he prophesied also. Thus thou that art a malicious enemy, a pro∣phane scoffer at purity and holiness, should the Spirit of God once fall upon thee, thou wouldst become pure and strict also. Know then, a man can no more carry faith in his heart, and this not reforme his life; then oyntment about him, and that not discover it self.

Secondly, Where there is a true lively Faith, that will make a stout, though wise confession of the truth, when God doth require it. Rom. 10.10. With the heart man believeth, with the mouth confession is made to salvation; and the Apostle, We believe, therefore we speak, 2 Cor. 4.13. Indeed there is a faith about some disputable poin••s in Religion, that are not essential to salvation, that the A∣postle bids a man have it to h••mself, Rom. 14. but for the main points, the own∣ing, or not owning whereof, is the owning or not owning of Christ. Our Savi∣our speaks terribly to the not confession herein, He that shall not confesse me before men, though before a cro••ked and perverse generation, him will not I confesse before my Father, nor the holy Angels, Mark 8.38.

Thirdly, Where faith is, there it will carry a man out to the ready performance of all obedience, justice, temperance, libera••ity, equity, and every good worke. The Apostle James, Jam 2. doth at large shew, That that man is but a vain man, and an hypocrite, one who cousens his own soul, that thinketh by faith to be saved, when this is not incarnated, and manifested in all godly conversation: Yea faith puts all graces on working, as Heb. 11. That seemeth to be the great wheel that sets all others on going.

Lastly, He that doth truly believe, is not discouraged from his duty, because of any trouble or persecution in the world. Christ prayed for Peter, That his faith might not fail him. No danger, no fears could have drawn him into sinne, had faith been active. It was faith made Moses chuse reproaches and persecutions, rather than the glory of Aegypt. A man that liveth by sense, and by worldly advantages, he cannot but with the Chamelion turn into every colour of that ob∣ject which is by him, because worldly fear reigneth and ruleth in his heart; but

Faith that overcomes the world. If it conquer Devils and Hell, much more the world. Yea, it makes a man rejoyce in tribulations.

Ʋse of Examination. Hath the Ministry had this effect to make you believe? Oh, you will say, Who doubts of that! Are we Atheists? Do you make Pagans and Infidels of us? Consider, there is a great difference between the Title, Name, and Profession of a Believer, and the reall Efficacy of it. It's said, Simon Magus believed, because he outwardly professed so, yet he was in the state of gall and bitterness. It's said, John 2. ult. That many believed, but Christ would not commit himself to them, because he knew what is in man. Therefore, Do you really believe all that the Scripture saith? And, if so? How darest thou lie, swear, deal unjustly? No: you flatter your selves. The Faith of these things, would make you tremble; yea, roar out: Oh! What shall I do to escape this great wrath! Therefore set Faith more on work, from day to day: I am no Atheist; I am a Christian; I believe a Day of Judgment: Why then live I thus?

But Ministers by whom ye belived, even as the Lord gave to every man.

We are come to the last Particular observeable in this Verse, and that is the Efficient Cause of this Ministry and Service in the Church, with the variety of the Gifts of those that are employed therein: Even as the Lord gave to every man. This the Apostle addeth, still to take off all from the Instruments, and give it to God. They are indeed Pipes to conveigh Gods grace, but they can no longer runne, then this Fountain fils them. They are indeed spiritual Trumpets, to give warning of Gods wrath approaching, but they cannot breathe forth any sound, but what the mouth of the Lord doth first breathe into them. So that although the Church of God, in respect of the several Gifts God bestoweth on her Officers, be like the Queens Daughter, cloathed all in needle and embroidered work; Even as the Kings Daughters were wont to go in parti-coloured cloathes; Yet all this Ornament and comeliness, is put upon her by God alone. So that every Minister hath a peculiar Gift; yet so, as all comes from above, from God to him.

* 1.95Doct. That God hath given several Gifts and Abilities to the Ministers of the Church, and thereby makes use of them all, for his glorious ends.

The Apostle doth in many places, delight to compare the Church to a mans body, where there are several parts, and every part hath its peculiar Office. There is the eye, the hand, the foot; and though all are not equally eminent, yet all are equally necessary. But 1 Cor. 12.4, 5. you may see this excellently described: I here are diversities of Gifts, and of Administrations, but all from the same Spirit, the same Lord, and all is for the same end. The manifestation of the Spirit is to profit withall. Whatsoever Abilities and Gifts God hath given, they are not for vain ostentation: They are not for humane applause, but for use to profit withall. Insomuch, that if any man should should use his parts, his abilities, to propagate errour, or to strengthen men in wickedness, they did greatly abuse the good Gifts of God, and turn wholesome meat into poyson.

To open this Doctrine, you may consider, That the Gifts of God to the Church,* 1.96 are (as to our purpose) of two sorts.

Sometimes the very Office and Function it self is called a Gift. To be an A∣postle; to be a Pastour; to be a Teacher; is a Gift. Thus Ephes. 3. Yea,

Christs Ascension. He gave Gifts to men. As Kings at their Coronations di∣stribute large and plentifull gifts. And what are these Gifts? Apostles, Evan∣gelists, Pastours and Teachers. Thus the very Office is a Gift, and that a great one too: More then all temporal mercies, though the ungratefull world can∣not think so. Thus, the Psalmist speaking of the Word of God, and the Mini∣stry given to the Jews, he addeth; He hath not done so to every Nation, Psal. 147.20. Alas, for temporal mercies he had, he gave them peace, quietness, and plenty; all aboundance; and filled them with good things: but this was nothing to the Ministry of the Word. And certainly, no plenty, no quietness, no abundance, is a mercy equall to the Gospel. Therefore Amos threatned the famine of the Word, as more terrible then that of Bread, Amos 8.11. But when will swine prize a Pearl, or carnal men the things that are spiri∣tual. But then

Secondly, The several Abilities,* 1.97 and various Parts that Officers in the Church have, while they discharge this Office. This we commonly call, such a mans gifts: He hath a special gift in such or such a way. The Apostle speaks of the Word of Doctrine, some men hath, viz. doctrinally to open the sense of the Scripture, and solidly to confirm it. And another man hath the Word of ex∣hortation, Rom. 12.8. His Ability is, in applying throughly and powerfully the Doctrine confirmed to the Conscience of the Hearers. And both these are admirably necessary. This is to be a shining and burning light. Shining by Doctrine, and burning by Application. Thus some have more Eloquent Gifts, others more plain and solid. Esay is full of Eloquence, and Amos is more plain. Austin said, Qui dedit Petrum pisca••••rem dedit Cyprianum Rhetorem. God hath called plain men, yet inabled by Gifts, to preach his Word; and he hath also called eloquent men. The Hen (though with an hoarse voice) can cluck her Chickens together, as well as the Night∣ingale her young ones with a sweet voice.

In the next place, This latter sort of Gifts are of two sorts: Either Extraor∣dinary,* 1.98 such as the Spirit of God gave immediately, without any humane in∣dustry or labour. And thus in the Primitive Times of the Church, their Gifts were extraordinary: For though the Apostles were at first Tradesmen and illiterate; yet ere they had a publique Commission to preach to all the world, they had the Spirit of God extraordinarily descending on them in cloven Tongues: That as diversity of Tongues did once destroy Babel, so this variety of Tongues, would destroy the Devils Kingdom. So that the gifts of Tongues, the gift of Interpretation, and many of those things we read of, 1 Cor. 12. they were extraordinary: According to the Prophesie of Joel, Act. 2. That God would pour his Spirit on them, and their old men, and young men, should see Visions, and dream Dreames. These were extraordinary. But because such extraordi∣nary gifts were in the nature of Miracles to confirm the Apostles Doctrine, and their Mission from God, they now cease.

Therefore in the second place, there are Ordinary gifts; and they are such, which by labour and study, and praying, we obtain at Gods hand. For even these ordinary abilities of learning, Parts, and gift of Doctrine, of Exhortati∣on, they come by the blessing of God. And therefore, when God is angry, he blasts men, and takes away their gifts from them. Now, these ordinary gifts, the Appostle supposeth, would be in Churches constituted after his de∣parture: Therefore it's required of every Elder, he should be apt to teach, 1 Tim. 3.2. Yea, those that had extraordinary gifts, did make use of study, and la∣bour▪ and diligent paines. Thus Paul exhorts Timothy, to give himself to read∣ing, that his profiting may appear to all men, 1 Tim. 4.13, 15. Yea, Paul himself made use of his Parchments. So that those Lamps which were inlight∣ed by God himself, did yet need the continuall oyl of their labour and paines.

And if this was true of those extrordinary gifted persons, how much more of ordinary? The Nurse that feeds not, cannot long give milk; so neither the Mi∣inster that studieth not.

* 1.99Now in the next place, Consider the Ends, Why all have not the same Gifts, but some one way, some another. And

First, Hereby God doth declare his Wisdome. His honour is magnified by these varieties. It argueth there is plenty and fulness of the Spirit with him. When God made the world, how many several Species and kinds of Creatures did he make, which no man can reckon up? And then, every individual in that Species, different by some individual Properties from one another. Every man hath a different face from another: Which variety of the creatures, doth wonderfully extoll the treasure of his wisdome. The Musician sheweth his skill, by his variety of Notes. When the Tabernacle was to be built, there was Aholiab, and Bezaliel, endowed with excellent wisdome for that purpose. So that in this diversity of Administrations, we may behold the wisdome of God, and praise him much more in the Church Assemblies, then in beholding the creatures.

Secondly, God gives several Gifts, that so the meanest may not be despised, nor the greatest puffed up: Because they did not only all come from God, but they are in their harmony necessary. The foot is a necessary member as well as an eye, but the eye is more noble. So that where the meanest gifts are, if gifts, when faithfully and conscionably imployed for the publique good, they are not to be contemned, because Gods Gifts. And in this sense, He that reproacheth the poor, reproacheth his Maker. Even as the least creature in the world, is not without its proper use and office. And then, the greatest gifts, they are but gifts, and therefore we must not arrogantly be puffed up with them. We must not take this wedge of gold, and make an Idol of it, and worship it. Great parts and gifts, have many times been great temptati∣ons, and brought great misery: As Matthew Paris speaks of one that having spent his time in his Lectures, to prove that Christ was God, and being greatly applauded for it, he cried out and said; O Jesus, thou art beholding to me for thy Divinity this day! (Or to that effect.) Whereupon immediately this great Doctor was stricken with such ignorance and forgetfulness, that for ever after, he could not so much as say the Lords Prayer, but as a little Child said it to him. Let those then that have Parts, take heed they do not promote the De∣vils Kingdom thereby; and so at last be cursed by God. Ornari à te Diabolus quaerit, said Austin to an Heathen, a great Scholar, whose Conversion he en∣deavoured. But

Thirdly, Gods main end of giving diversity of Gifts, is, that so (if pos∣sible) men may be converted and healed. To one God gives Doctrine, to ano∣ther the Word of Exhortation; and all is, that if one prevail not, the other may. Thus there are some, who are Sonnes of Thunder, others that are Sonnes of Consolation, that so both the way of terrour, and the way of mild∣ness may prosper. So that the diversity of Gifts, is a great demonstration of Gods willingness, that men should repent and be healed. Our Saviour com∣paring John's Ministry and his together, Mat. 11.16, 17, 18. which seemed to differ exceedingly, makes this use of it: John came unto you in a strict extra∣ordinary way; he kept in the wilderness; he went in rough garments. And all this ridged way was to bring to repentance. The Sonne of man, he came eating and drinking, viz. in a more familiar and conversing way. And therefore he saith, it was like the Childrens play, We have piped to you, and you have not danced; mourned to you, and you have not wept. We have several waies treated with you; But behold! the wickedness of the people; they get good by neither. John that came that ridged way, they said, he had a Devil; and Christ that

came that loving way, they said, he had a Devil. Alwaies, wicked and ungodly men, they will have some fault to find with the Ministry; either this it wants, or that it wants. And all this is from the Devil, who hardens them against it, to their own destruction. Therefore let there be what Ministry they will, those that are left by God, will reject it against their souls good, objecting some defect or other.

But I will hasten to that particular matter which concerneth the Hear∣ers. And

First, Doth God make use of severall Gifts for this end, to gain you; that if Boanerges do no good on you, Barnabas may? Then, How inexcu∣sable and unjustifiable will the wickedness of all those men be, who though they have lived under several gifts, and heard variety of Sermons, yet are still the same ignorant and prophane people that ever they were? Shouldst thou send thy Child to all kind of Teachers, and yet none of them do any good to him, thou wouldst conclude, the fault is in the Childs dulness and incapacity, not in the Masters Art, or method? Shouldst thou in a dangerous Disease go to all kind of Physicians, and yet still no cure, thou wouldst fear least thou art incurable, thou wouldst no longer blame the Physician? And is not this as palpable here? Thou hast gone to many Sermons, heard the several gifts of Divine Teach∣ers, yet thou art as ungodly, and as averse to holiness as ever. Oh, do no more blame this or that kind of preaching (if profitable) but thy own barren and corrupt heart! Thou wouldst have been a weed, though plan∣ted in Paradise. Oh then, bethink your selves, and humble your selves, for unprofitableness under the means of grace! God (you hear) hath appoint∣ed all Officers in the Church, and distributed all gifts, only for your spiritual profit. And the Word, in the whole nature of it, is profitable either for Instruction, Reproof, or Correction, 2 Tim. 3.16. Now if profit, and only pro∣fit be intended by God, how wilt thou answer it at the last day, that hast neither profited in knowledg or practise? In all earthly affairs, still the questi∣on is, Cuibono? What profit will this be? Why not at the end of every Sermon dost thou not aske, How hath this profited me? Do I know more? Do I live more holily?

Now that ministerial Gifts may be profitable to you, take these Rules.

First, Lay aside all prejudices and cavils, either against the Ministry,* 1.100 or the matter, or the manner, when it is in an wholesome and soul-saving way de∣livered. Hence commonly ariseth all unprofitableness, that Hearers are pre∣possessed with carnal prejudices, and as a man troubled with a noise in his head. Thus he that hath distempered affections in him, he will alwaies find some Argument, why the Word doth no good to him. Consider, Christ him∣self, in whom was the Treasures of all Wisdome; no man spake with such Authority as he did; What wonderfull Miracles did he? And all those Miracles were of good things only, either to heal the blind, or sick, still they were acts of Charity, as well as of power. And yet for all that, the Pharisees grew worse rather than better, more envious and malicious, and so further off from repentance and grace: And why so? They were prepossessed with carnal prejudices; they had resolved afore-hand to be the same men they were. And hereupon, Christ himself did convert very few in the time of his Ministry.

Secondly, He that would hear profitably, he must lay aside all superfluity of naughtiness. He must not come doting upon, and engaged to his former lusts, for then he doth but mock God: as Jeremiah's Hearers came and told him, they would do whatsoever God should discover by him to them, while they did hope, it would be what they desired; viz. that they might go down into Aegypt: but when they saw that could not be, then they plainly

and impudently told Jeremiah, They would not do what God bid them, Jer. 42. Thus thou pretendest by hearing and outward deportment, to do what God shall command thee, yet when thou comest to thy temptations, to thy lusts again, then thou wilt not obey, come then to hear, as one that finds sinne a burden, thou art weary of it, thou wouldst fain be freed from it. Oh thou wouldst think it the greatest mercy in the world to be freed from it: Now to such an hearer God will make ministerial gifts profitable.

Thirdly, Pray much unto God, and earnestly look up unto him; For seeing they are but instruments, they do but plant and water, It's God that giveth the increase, then thou must lift up thy eyes and heart to him. And commonly the Mini∣stry is successefull unto thee, according as thou prayest, Be it unto thee as thou hast prayed, saith God. And hence it is no wonder, if so few are either enlight∣ned in mind, or reformed in life. For who is there that striveth and wrestleth with God in prayer for a blessing therein? That can say, Lord, rather let not my bread nourish me, my clouts warm me, my fields give their increase, than the Ministry not be spiritually helpfull unto me.

Fourthly, If thou wouldst have the Word preached profitable to thee, hide it up in thy heart; be the clean beast that cheweth the end, meditate on these things. Thou thinkest all is done, when the Sermon is done, when the Sabbath is over; nay then thy work beginneth. The seed sown in the ground many dayes and moneths, afterwards sheweth it self, and so should the Ministry, the week, the moneth, the year after. Oh then, take heed of formality in hearing and hear∣ing, and only hearing; for these things God will strike thee with spiritual plagues, with a blind eye, an hard heart, that because thou wouldst not receive profit, God shall say, Never fruit grow on thee more; This a great part of Chri∣stians is plunged into; they are damned with a natural confusion, every day more disliking, more disrelishing the things that belong to their eternal peace.

Verse 6. I have planted, Apollo watered, but God gave the in∣crease.

THis sixth verse is a further amplification of the parts of that service and ministration, which the Apostles were implied in. And it is described in a continued Metaphor or Allegory, I have planted, Apollo's watered. Where the first instruction in the principles of Religion, is compared to planting The daily admonishing and quickning up in further degrees of knowledge and piety is compared to watering, and God he is compared to the earth. For as the earth gives life and nourishment to all the plants, called therefore Alma Mater: So God, who is the Jehovah, that giveth all being and life to natural things; and much more to supernatural. Though God may be compared not onely to the earth, but the Sunne also, according to that Rule, Annus non ager fructi∣ficat.

This Text then containeth two noble and choise parts of their ministerial acti∣ons, to plant, and to water. To begin the foundation of Christianity, and after∣wards to build a superstruction.

So that Pauls planting, supposeth the Corinthians to be a barren, untilled, and confused people; like the world at first, a Tohu, and a Bohu, a meer horrid wildernesse, till the Gospel being planted among them, they be∣come a pleasant Garden, and a fruitfull Field. From whence we may ob∣serve,

That it's Gods unspeakable goodnesse, sometimes to send his Word,* 1.101 and plant his Gospel among a people, that never heard or knew any thing before.

If you consider all the Countreys and Kingdomes, wheresoever the Gospel hath taken effect since Christs time, you shall find that they were thrones of Sa∣tan, places where Idolatry reigned. They were like those desolate places the Prophet speaks of, where the Satyr and screech-Owl, even all black and Hea∣thenish confusion did exalt it self. So that where God doth out of stones raise up children to Abraham, turn a Paganish, Heathenish people into a Church, there is wisdome, power and goodnesse no lesse; yea more wonderfull than when he did out of that deformed confusion and chaos, make a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a beau∣tifull, adorned world. Even this England, this ancient Britain, was once a place of horrible Idolatry, Paganism, no knowledge of Christ, nor his Gospel, But served dumb Idols, and walked according to the course of this world, having the Prince of darknesse ruling over us, as in other places. So that the Gospel that is like the glorious Sunne, and every Kingdome or Nation is like a do••esome black dungeon, yea like an hell, where Legion of Devils are, till the beams of this light do enlighten them.

To amplifie this Doctrine, many things are observable:

First, That when the Apostle saith, That he planted the Gospel, it doth suppose all people to be a wilde, barbarous people, till the Gospel both civilizeth and sanctisi∣eth them. To plant is properly of Orchards, and Gardens, and Vineyards, and supposeth the great care and skill of him that plants. Thus God is said to plant Eden, Gen 2.8. And so a people are made the Church and people of God by plantation, by Gods goodnesse and power; of themselves they are like wilde beasts, not knowing the way of happinesse. It was the custome of the Grecians and Romans, because they had the culture of Arts, and good Civil Govern∣ment, to call other people Barbari, Barbarians: And thus the Apostle oppo∣seth the Grecians and Barbarians together, Col. 3.11. Barbarous comes from the Hebrew Bar, g••minated, that signifieth a field untilled, a desart, so they looked upon all other men in the world. But indeed, even the Grecians and Romans were barbarous wild people comparatively, till the Gospel came among them; They had no true knowledge or understanding, till the Word, the Rule of all wisdome was discovered to them. Oh how should this make us of England ma∣gnifie the goodnesse of God to this Land, who once had no Ministry of Christ, who were like so many lumps of earth, that worshipped the Devil, and the I∣dols of the world! They had their Dryades, wh••ch Julius Caesar speaks of, that were like Witches serving for their Priests, that lived up and down in woody pla∣ces. Why might not we have been born in those days, while Britany was Paganish and Heathenish? Antiquity in Religion is no good plea; for here was Idolatry, and the worship of the Devil before any knowledge of Christ. It's a great mer∣cy to be born in such times, in such an age, and in such places, where the name of Christ is published; for this is wholly in Gods disposal; he hath determined to all men the times of their life and habitations.

Secondly, Consider, That in the Old Testament God did limit his gracious pre∣sence to the Jews only. In Judea only was salvation, and the knowledg of God, John 4 That was the Goshen where light was, all the world else was darknesse. Indeed some few particular persons, that were forrainers and strangers, became proselytes, and gave up their names to God; but there were no Countreys, or Nations, received the Word of God, but Judea onely. But when Christ came, then that partition wall was broken down; and after his death, he gave a

Commission to preach the Gospel to all the world: And thus the Word, like the Sunne in the Heavens, went from one end of the world to another, and none could hinder the course thereof. Yea, where Roman Emperours power and sword could not get dominion, there the Apostles and their Successours, con∣quered and prevailed. And this, and no other is the Universal Grace, the Scri∣pture speaketh of, whereas formerly it was particular. Then Christ the strong man came and bound the Devil, who had possessed the earth, and kept it in quiet slavery to him, so that under the times of the Gospel, Christ hath been made known; where God hath sent his Word, though it were into the utmost parts of the earth.

Thirdly, Therefore that there might be spiritual plantations, and holy Colonies, the Lord Christ appointed extraordinary Officers, furnished with extraordinary abi∣lities, to propagate the Gospel. These were called Apostles. It was for the Apo∣stles, and not ordinary Officers to plant Churches; so that they had a Commissi∣on to go and preach to any people in the world: They were not bound to keep residence at any one place, but to go from Nation to Nation, to disseminate the spiritual seed of the Gospel; and that like mustard seed at first, small and little, presently grew up to a tall tree, and spreaded its branches through the whole world. And as the Apostles had this universal commission; so they were endued with power to work wonderfull miracles; for miracles were, because of the Heathens and unbelievers. By these they confirmed their Doctrine and calling to be of God immediately, yet this was not so tied to the Apostolical Office, but that in af••er ages, many Countreys have received the Gospel by other means, especially persecution, and the patient sufferings of Christians did much help thereunto: That as a captive Maid was a means to bring Naaman to the know∣ledge of God, and his Worship; so captive persons have been instrumental to make whole K••ngdoms acquainted with the Gospel of Christ. Thus God hath alwayes disappointed the hopes of wicked men, and that very way, whereby they have thought to destroy the Gospel, it hath flourished more. It's the Vine that by pruning hath increased: As the grain of corn, except it die, cannot bring forth any fruit; so is it with the Gospel: These precious herbs, the more they are pressed and pounced, the sweeter smell they make.

Fourthly, Gods severity and mercy hath been observable about the first planting of the Gospel. For when a people have lived rebelliously and sinfully under it a long time, then he takes it away, and gives it to another Nation. Thus God began with the Jews, told them, That to them the Word must be fi••st preached, but seeing they had rejected the counsel of God, they were to go to the Gentiles. And Rom 11. shews at large, how that the breaking off of the Jews, was the ingraffing of the Gentiles. And thus, if we consider, those famous places, where the Word was at first planted, we shall see them for their barrennesse and unfruitfulnesse turned into a dung hill. The seven Churches of Asia, Where are they? This Corinth, What is become of it? Those that would not obey Christ, whose yoke was ea∣sie, are forced to endure the iron chains and bonds of Mahom••t. Rome in this Apostles time had her faith published over the whole world, but is so apostatized, that her Idolatry and Heresie is as much proclaimed: Insomuch that the Epistle ad Romanos, is now in, or contra Romanos. The Epistle to the Romans is an Epi∣stle against them, because of the grosse corruption of those main points of Pre∣destination and Justification, and other material points. Thus you see, how Gods administration is very various and dreadfull, he gives it to one Nation, and takes it from another. It's the judgement of some men, That the Gospel will be taken from all these western parts of the world, and given to the East Indies, and other parts; but how certain this is, none can tell. In these later dayes, we hear not of any Heathenish Nation converted, some glimmering light the Natives in New-England have received, that is the most that hath been done late∣ly

For as for the Jesuites boasting of their conversion of the Indians, the bloudy cruelty and horrible violence they have used, deplored even by some of their own parties, makes that but a fable It's the opinion of all, That Heathens and Pagans are not to be compelled to the true Faith, because they are without the Church; and she hath nothing to do with those that are without the Church. Though Hereticks, and such as are within may be compelled to the means of truth and salvation. Why then in these later dayes Heathenish Nations do not receive the faith, as in former times who can divine? Only the fervour and zeal of propagating the Gospel, is far lesse than formerly: Insomuch that it is bewailed by a learned man, Hornbeck, that that injunction and command to go and preach the Gospel to all Nations, is not enough laid to heart.

Fifthly, In planting of Churches, commonly their infancy and beginning hath been more pure and godly, than the successive ages. Take Rome in her nascent con∣dition, and their faith was eminent, but in her crescent, or growing estate, she presently degenerated. All Churches have been at first planted, either by the Apostles themselves, or Apostolical persons, and they had purity of Doctrine and godlinesse of order and life, onely then they were but few and obnoxious to persecution, all which made them heavenly and holy, but when they began to be numerous and prosperous, and the meaning of the first planters was worne out, then the Church grew not like her self. One of the ancientest Eccle∣siastical Historians Egesippus saith, of a pure Virgin, she presently became a Strumpet, because of all that false and superstitious worship that crept in∣to her.

Lastly, Because of that pronenesse to degenerate, and from gold to become drosse. Hence God hath in mercy raised up Reformers, and stirred up men with invin∣cible zeal, being full of the holy Ghost, who have laboured to bring Churches to their first plantations and institution. Thus the Jews, a people planted by God, yet many times so grosly corrupted through Idolatry and prophanenesse, that the Governours thereof are called Princes of Sodom and Gomorrah, Isa. 1. Now to purge this fountain, How many zealous Prophets did God raise up in his time? And thus after Christs time, when the wine of Gods Word began to be mingled with the water of mens inventions, and all Religion was turned into a meer Pageantry, as in Popery, God then raised up Luther, Melancthon, Cal∣vin, and others, by whose means Christ became known again. Now there is a great difference between a plantation, and a Reformation. A Reformation doth not pretend to make new Churches, to bring a new faith in the world, as a plan∣tation doth, but only to file off all the rust that hath been by long custome upon the Church of God; Plantation is to make Heathens and Pagans, Christians; but Reformation is to make degenerate Christians, who have degenerated in their knowledge, worship and life, to make such remember their first in••titution, such ignorance and prophanenesse was not at the first.

Ʋse of Instruction, How much God may justly expect of us in England, who have not only had a plantation of the Gospel many hundred years ago, but after a deep apostasie, a gracious Reformation also. What manner of persons should we be? Angli, quasi Angeli, it was said of old. Certainly, we should be so in respect of knowledge, worship and godlinesse. The Christian Faith was by some received, long before we were called English, for in the eight hun∣dredth year after Christ, Egbertus King of the West-Saxons, having got all the dominion into his own hands almost, made an universal sanction, that the whole Nation should be called the English Nation, being named Brittans before. It is not my intent to enter into that Dispute of the learned, who planted the Go∣spel in England? As for the Papists, who would make one Augustine to be our Apostle, is so ridiculous, that it cannot be believed: for there were godly Chri∣stians already in the Island, that refused him, because he was a superstitious proud

person, saying, The Spirit of God was not in him, because there was not humility in him. The Gospel was brought in here long before those dayes. Some say, Joseph of Arimathea: Some say, that Pudeus and Linus, whom the Apostle salutes, were Britains; For Martial in his Epigrams mentioneth them as Bri∣tains. This is clear, that in Tertullians time, the Gospel was spread in this Island, and though unknown to the whole world, yet the word of God found it out; but to see our degeneration, it may make us astonished, especially in igno∣rance, superstitious worship and prophanenesse. Oh, were we thus planted at first, or were we reformed to be thus? Do not many among us live like bruit beasts, rather than Christians? Setting aside the name, what is there either for knowledg or life, more than is in a meer Pagan or Heathen? Oh the patience of God that should continue the Gospel thus long amongst us!. Was there more unwor∣thinesse in Jerusalem, in Ephesus, in other Churches, which yet God hath made desolate places? Certainly, we might well conclude, That God would remove our Candlestick, were there not a remnant that love the Gospel, delight in it, and la∣bour to walk worthy of it. How can prophanenesse and beastly courses be found amongst us, when the light of God hath shined round about us? Bring therefore forth fruit, meet and worthy of such an heavenly plantation, lest the same God, that planted us, do at last pluck us up. For God he sometimes speaks to a Land, to build it up and plant it, sometimes again to pull it up. Oh fear, lest that curse fall upon you, yea that sentence be already come out, Cut that un∣profitable tree down, and cast it into the fire!

Appolo watered.

This is the second main particular of the ministerial imploiment of Church-Officers, To water, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; he doth a little alter the metaphor, for that is pro∣perly to give beasts water, yet as those that have plentifully drunken, are said, irrigari, so to give to drink, may be said to water. The Metaphor is taken from plants to mans soul, as the Garden is, of a wildernesse, planted with sweet and precious herbs; but this is not enough, it is afterwards to be watered, else all will immediately decay: So it is here. Though we have received the principles of Christianity, and are setled therein, yet if there be not continual watering, and pains taking, the Church of God will presently become like a wildernesse. No Church is like Paradise at first, which being once planted needed not any water from Heaven, but rivers came from the midst of it, to water it, and make it fruitfull. So that to water, is no more, then to use all those ministerial helps, that Christ hath appointed, that the spiritual seed once sown, may grow up to a plentifull crop. God, Isa. 5. compared his Church to a Vineyard, which when he had bestowed much cost on, and for their unfruitfulnesse was resolved to destroy it, then, among other things, he commanded, That the clouds should not rain on it. So that for God to deny spiritual watering to a people once planted, is a sad fore∣runner of future desolation. The Doctrine is,

* 1.102That it is not enough for a people once to receive the true Faith, and principles of Religion, but they need a further watering and quick∣ning them up to grow.

If the Husbandman should sow his seed, and never have any rain to drop fat∣nesse, his seed would rot under the ground. And the Gardener, who hath set his plants, hath had his water-pot to cherish and refresh his dried plants. Now as the Apostles they planted, so there were Evangelists, who did either accompany the Apostles, or went where they had already planted, and further instructed

them. Sometimes we read Paul himself watering, where he had planted: And it's the constant imployment of Ministers, in a Church already setled, to water; that is, to endeavour the further growth of their knowledge and graces.

First, Let us consider, Wherein this spiritual watering consists;* 1.103 and then the grounds.

First, It lieth in a more explicite and distinct instruction about the principles of Religion already received. For there is no vessel that receiveth all this heavenly liqour at first. Apollo himself was an eloquent man, and potent in the Scriptures, yet he that watered others, did once need watering himself; Priscilla and Aquila did further instruct him in the wayes of God, Act. 18 26. As the Sunne doth not come to the vertical point immediately, but by degrees; so neither do a Church, or people presently arrive to the fullness of knowledge in the things of Christ, but they still grow in more understanding. Thus the Apostle prayeth, Eph. 1. for the Ephesians already converted and enlightened, that they might have the Spirit of revelation and wisdome, and may be able still further to know the depth and breadth of Gods love in Christ: And the Apostle Peter commends Believers, that they did still give heed to the Scripture, till the day-starre did arise in their hearts, 2 Pet. 1.19 Oh then, Who can bewail the imperfect and defective knowledge that is every where? The eyes that should have grown clearer and clearer, are become blinder and blinder: You consider not, that much more even about the very principles of Religion is yet to be understood, then most do understand. The Heathen even dying would still desire to learn and know more; how much rather should Believers, seeing the objects to be known are so heavenly, spiri∣tual and necessary. The Philosopher thought a little natural knowledge about the Heavens, better then a great deal of knowledge about the nature of sublunary things: how much then is the supernatural knowledge of heavenly things in a practical way to be esteemed, which will bring us to life everlasting? Know then it's your great duty to come up to more understanding in Religion: Shall a David that had more knowledge then his Teachers, pray yet to have his eies opened? Psal. 119. What fervent and earnest prayers should thou then have, that thou die not, and be damned in ignorance?

Secondly, This watering lieth not only in advancing our knowledge, but in giving further and clearer Arguments to confirm our faith, and to make us unshaken and stedfast. Oh we see for want of this particular, how many reeds there are that be shaken with every wind! They were indeed planted, but not well rooted, and what hath not a deep root, will immediately wither. Thus the Apostle ex∣horteth often to stand stedfast and immoveable in the work of tho Lord:* 1.104 How can that be, but by being strengthened more and more in believing. We read of the Disciples, that sometimes when any great miracle was wrought by our Saviour, it's said, His Disciples believed, Joh. 2.11. Why, did they not believe before? Yes, but now they were more confirmned; establishment and confirmation ei∣ther in the truth, or in godliness, is a great matter, yea it is all in all. We read of a glorious likely building, but because it was upon the sands, therefore it fell down immediately, and the fall was great, Mat. 7.27. The third kind of ground miscarryed after all the hopes it gave, because it had no deep root, Mat. 13. So that a choice part of the Ministers work, is to see, that whatsoever faith, whatso∣ever holiness there is, this be so confirmed, that it waver or wither not. We read of the Apostle going even to those places that were already planted, that they might confirme those that believed: Alas the things of Christ meet with so much subtilty to undermine them, and so much open violence to prostrate them, that there needs daily confirmeing and following them! We are subject to many strong winds, and violent blasts, that unless deeply rooted, we cannot sub∣sist.

Thirdly, This watering containeth direction about the beauty and order of Chur∣ches in the government thereof, when once planted. As Rome, so neither Jeru∣salem is not built on a day: The Church at her Infancy is not a prepared subject for those many duties that are required of her, especially the Church being a so∣ciety of men orderly knit together, there is need of governement, without which men instead of being Saints and Christians, would be wild beasts, and this must come in by degrees; it's an essential Church, before it can be a political one. Thus the Apostle Paul after he had planted this Church, yet had not setled all things concerning the order of it, especially he bewailed that irreverent and pro∣phane receiving of the Sacrament which was amongst them; therefore he con∣cludes, The rest will I set in order when I come, 1 Cor. 11. ult. So that herein also is a great work, the labouring to instruct, and bring people to a full confor∣mity to all that heavenly order, and godly course of life, which Christ hath com∣manded: We see men have quickly submitted to the doctrine of Christ, who yet do not in their lives to the Laws of Christ; men may have a sound faith, but a rotten and unsound conversation. Oh this is the blemish and reproach of Christianity to this very day; Herein is great work still for the Ministerial employment: Though we are planted gardens, yet they are so full of noisome weeds, and poi∣sonous herbs, that there must be daily inspection. Hath God planted thee, and watered thee for this only, to become a weed or a bramble? The work of the Ministery is necessary, as long as there is one bitter root growing up amongst us: Esau a prophane man is called a bitter root, Heb. 12.15. And so indeed every wicked man is a bitter root, bitter in himself, he is in the state of gall and worm∣wood, he is not a Naomi, but a Marah; though he doth not feel it, yet his soul is full of all misery, and then he is bitter to others both actively and passively; actively in grieving, and troubling the soules of those that are godly; and pas∣sively in being grieved at the godly; their doings, their actions, make heavy the hearts of the godly, as it was in Lot by the Sodomites. Now then what care is here required, that there may be nothing in our Assemblies that may offend the pure eies of Gods glory.

Fourthly, This watering lieth in the stirring up of men to fruitfullness in their places and relations. The end of watering is to make fruitfull; and thus all the spiritual plants in Gods garden, though they have deep root, yet need this out∣ward watering. Barrenness is a great sinne, even amongst the godly, they may all fear God hath a controversie with them. Oh the decayes and consumptions that are upon Christians graces! Now how may these withered plants be resto∣red to health and strength again, but by the daily watering of the Ministery; these spiritual clouds are to drop fatness upon them, the barren heart under these waterings, is made like the tree planted by the rivers side; Here are fountaines to refresh the thirsty soul: How distastfull unto God unfruitfullness and unpro∣fitableness is, appeareth partly by those terrible curses, Never fruit grow on thee more; and at another time, Cut it down, why cumbers it the ground? And partly by that enraged anger against that servant who hid his talent in a napkin, Mat. 25. Consider then it's not enough to receive the Truths of God, it is not enough to be once planted by him; but there must be fruit, and still more fruit brought forth by thee: Therefore God as he hath appointed watering, so he hath an hook also to cut out all the weeds, to prune off all the branches, and these are afflictions and chastisements; so great a matter is it to have people fruitfull and profitable in their places, to make the best they can for God, and the advan∣cing of his Kingdome: At the day of Judgement, it is not commission of sinnes, but omission of duties,* 1.105 for which they hear that dreadfull sentence of departure into everlasting torments. In these things mainly doth consist this duty of watering.

Let us consider, Why there is such daily need of those quickening means of grace. And

First, It doth arise from the heart, which is an unnatural soil to grace and su∣pernatural things. The temporal curse to the ground to bring forth nothing but thornes and thistles, is likewise spiritually true in us; of it self, there come no∣thing but evil thoughts, corrupt affections, distempered lusts, it's like an hell, from whence are unquenchable sparkes of lusts: Were it not therefore for this daily watering and spiritual inspection, the soul would immediately degenerate into a barren heath. Oh therefore call often for these waterpots! thy graces will quickly wither, thy heart is no kindly soil: As some grounds will bring cockle instead of wheat, such is thy heart if not daily dropt upon, unless it be alwayes fenced, it will bear no crop.

Secondly, The temptations that are so frequent and many, do likewise wonder∣fully destroy and wither all, if this constant watering be not. As there are Pauls to plant, and Apolloes to water, so there are also the Devils to plant, and his instru∣ments to water men in wickedness: Seeing therefore thou art in a daily expence of thy oil, thy lamp will quickly go out, if there be not daily supply; you had therefore need of quickening, need of thriving, when there be so many obstruct∣ions, so many hinderances, all is little enough to put thee forward; the Devil, the world, thy own heart draweth thee back; therefore thou needest daily draw∣ing forward.

Thirdly, There needs watering, because of that indispensable duty to grow. to grow both in light and heat, to grow in head and heart; grow in the knowledge of God, and in grace, 2 Pet. 3.18. It being then a great sinne to stand at a stay, to be dwarfes alwayes, to be Babes alwayes, God having appointed this as the way to grow, it behooveth thee the more diligently to wait on this water∣ing.

Ʋse of Exhortation. To try whether you grow up into more knowledge and grace or no? Are ye more acquainted in the wayes of Religion and Piety? Know it's your duty not only to be planted, but to grow up exceedingly. Oh it's to be feared that many are dead at the very root, at the very heart, all the water∣ing, the preaching, the exhorting makes them not stirre forward! If a man wa∣ter a plant dead at the root, or a dead stump of the tree, though he do it a thou∣sand times over, yet no leaves or fruit will ever grow on it; so when you see a people after much preaching, many exhortations, to be as ignorant, as pro∣phane as ever; Oh say, these are dead at the very root, something would sprout forth, if there were life.

Ʋse of Admonition. To the children of God to prize the Ministery, and means of grace. Be you as the thirsty land, and the Ordinances, like streames of water; fruitfulness and flourishing in godliness is expressed for this end. We preach, and you are to hear: Let the things that are dying be strengthened: Let thy decaying love be revived. Oh how will formality and deadness trouble thee at thy last hour; the barrenness of thy life will be terrible to thee.

But God gave the encrease.

The Apostle (as you heard) doth excellently joyn these two things togeher, which the world is so apt to sever, The Ministry, and Gods efficacy therby: We may not rest upon the Ministery, so as not to depend on Gods efficacy; we may not expect Gods efficacy, but in the Ministery. Here may be a sweet subordination, mans corruption makes the opposition; so that this Text, as it doth divide the whole Ministerial employment in two parts, planting and watering, so it attri∣buteth the cheifest and noblest of all to God, without whom the other abilities are in vain: The fat in the offerings was to be given to God, and God gives the fat to us in spiritual services; the soul and life of all is expressed in this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is one word in the Greek, but our English Translatours, and so the Latin

read it, giving the encrease: The Metaphor is easie. As the Gardiner sets his herbs, waters them, but he cannot make them grow, he cannot make the least flower that is, though he hath never so much skill: Thus it is here, though they be Ministers of Seraphical affections, and Cherubinical knowledge, yet they cannot make the Word to prosper, and to encrease in the hearer; it's God doth that, Isa. 55.10. Isa. 61.11. There you have such similitudes; so that this lat∣ter part is an admirable direction to look above the abilities, above the parts and gifts of men: We think, Oh if we have such a Ministery, all would be well! whereas Apollo and Paul cannot give encrease.* 1.106 Observe

That it's God only who can and will give encrease and spiritual success to the Ministerial labours in the Church.

God that at first said to the earth, which had no more natural power of it self, then a stick or peice of wood, Increase and bring forth fruit; doth also speak to such exhortations, instructions, to convince and convert, when there is no inward strength in them; and therefore howsoever the preaching of the Word be compared often to rain that falls on the ground, and makes the grass to grow; yet there is this difference: The rain workes by a natural power, as a natural cause; but the Word of God only as an instituted and appointed cause by him. Did it work naturally, all that hear would be converted, every Sermon would work like those of the Apostles, that brought home so many.

To open this. Consider

First,* 1.107 That though God only gives the encrease, yet it is only in and through the Ministery. We must not make such cavils: What use is there of Preaching? What need of the Ministery? Men will be as prophane, and as ungodly as ever, till God change the heart; for you may as well urge, What needs the Husband∣man plow, or sow, or prepare the ground, it's God only that blesseth it? No, God hath instituted means, to which he hath bound us; and those that will not hear Paul planting, or Apollo watering, may justly expect God will give no en∣crease: Therefore the Apostle foresaw that great evil, of forsaking the Assem∣blyes, the Ordinances, and bids them take heed, as the forerunner of Apostacy, Heb. 10.25, 26. If you take a tree from the River side, where it grew and brought forth fruit, and plant it in a wilderness, it will quickly wither.

* 1.108Secondly, As God giveth the encrease only, so the time when, and the persons on whom, is wholly at his good pleasure. The Lord makes the Word prosperous at one time, and not another; sometimes it cometh like fire into the bosome, it burneth thee all over; at another time thou findest no operation: To some people it's like the leaves of the tree in the Revelation, it's the healing of the Na∣tion, it's the healing of people, it makes the ignorant to know, the prophane to become holy, it mollifieth the hard heart, it turneth a wilderness into a garden. But to another people, it's like salt that hath lost its savour, or that maketh a place more barren, it maketh no relish, no tast, no alteration. You would won∣der a people should sit so long under the beames of the Sunne, and be no more coloured by it; preaching and no preaching is all one to him: this is the Lords do∣ing; it should be not only marvellous in our eyes, but dreadfull to our ears; To some it is given to know and understand, but to others not, Mat. 13.11.

Now let us consider why God only giveth the encrease; and then the ends that God hath in this.

* 1.109First, God only can give the encrease, because he only hath a soveraignty and power over the heart. Others may speak to the ear, propound Arguments to perswade; but to change the heart, to perswade the heart indeed, that God on∣ly

can who made the heart. Thus Noah prayeth or prophesieth, God perswade Shem to dwell in the tents of Japhet; God perswade him, or God will perswade him, we translate it enlarge; as if he should say, all the men of the world, all Arguments cannot, till God overpower his heart, Gen. 9.27. So Ezek. 36.36. I will take away the heart of stone, and give an heart of flesh. No Potentate, no Emperour, can say, I will give a man another heart. He may force the bo∣dy, but not change the heart. Hence it is, that the Scripture atttributes all the work of grace; to Believe, to Repent, only to God. Oh then! lift up your hearts on high, in every Sermon! Look up to those Hils to Heaven, from whence comes Conversion! When the Apostles wrought Mira∣cles, they looked up to God, and the people, they glorified God; They were convinced none could do such things, but God. And so, we Ministers are to look up to God, and you people, that God may be glorified.

Secondly, God only can give the Increase, because the Increase is of spiritual and supernatural consideration: It's altogether Heavenly. Now, there is no proportion between humane abilities, and heavenly graces. There is no dispo∣sition, Inter ordinem naturae & ordinem gratiae: The order of nature, and the o∣der of grace. All that the most able Ministers can do, is within the compass of nature; but the fruits being Heavenly, must come otherwise. As in man, though a Child hath his body from the Father, yet the soul comes immediately from God; because it's of an immaterial and immortal substance. Thus also Faith and Repentance being immaterial Graces, though the Minister may pre∣pare and dispose the Subject, yet the working of them is only from God. It's true (indeed) that the Parts and Abilities of one Minister, may be obje∣ctively better for Conversion, and more likely for profiting then another: They may propound stronger Arguments to convince the Conscience: They may set those Arguments home with greater life and vigour; as Apollo was said to be po∣tent in the Scripture. Thus one Minister may exceed another in Glory, as one Starre doth another: Yet, God only is the efficient Cause of every good and perfect Gift.

Thirdly, Therefore God only giveth the increase, because of the deep polluti∣on that is in every man, who is not only blind and deaf, but dead. Now to what purpose is an eloquent Pathetical Oration to a dead man? David that did with so much affection, weep over dead Absalom, yet could not bring him to life. So that the Preachers of the Word, differ from all the humane Oratours, Greek and Latin. They might by their eloquence and affections, perswade their Hearers; for it was about Civil and Moral mat∣ters, about which men had understandings naturally able to perceive, and wils, naturally able to choose the things perswaded: But Preaching is about those things, to which man hath no understanding to believe, nor no heart to re∣ceive. But God must give the hearing ear, and the seeing eye, else we mis∣carry. So you are not to come to Sermons, as to humane Orations: Your own understanding, your own natural Parts, are enemies, and Adver∣saries to good and holy things of God. There are two Parts of wisdome (said Lactantius) The former, to understand what things are false. 2. The second, to know what things are true. We are to be untaught, undeceived, before we come to know heavenly things. So that all is of God, both the Word to be heard, and the Ear to hear. Both the Word to be believed, and the heart to believe. In the next place,

Let us consider the Ends, Why all increase must be of God only: And that is, To preach Humility both to the Preacher, and to the People. The Apostle carrieth it wholly for this end, That he that glorieth, may glory in the Lord. And, That no flesh should glory in his presence.

First, The Minister. That Peter, who had so many thousands converted by

his Sermon, that Paul, who was so exalted by God, that he might not be lifted up above measure. For alas, What have they done? It's God that gives the increase. It hath been the rock upon which many have splitted themselves, that they have had followers and admirers. The Manichees (said their Ma∣ster) did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pour out Manna. The Donatists would swear By the head of Donatus, as people do solemnly By God, to shew how they reve∣renced him. Now that man (though greatly exalted by God) may be humble, he hath reserved all success to himself. It's not thou, that hath made the blind to see, or the lame to go: It's God that teacheth to profit. And it's said, They shall be all taught of God, Joh. 45. viz. Converted; because man he gives the Ministry and outward service only. Hence it is, that God makes many eminent Preachers, as he did some eminent Women go barren: They see not the fruit of their labours; they have spent themselves in vain: They go Childless to the grave: They cannot say, Behold me and the Children whom thou hast given me. Again

Secondly, It teacheth the People also to glorify God, not to rest in the parts, and gifts of men. As Michal said, Now God will bless me, because I have a Levite in the house. So we are apt to say, Now we shall go to Heaven; Now we shall have salvation, because we have such Preaching. It is not e∣nough to be affected with, and admire the gifts of Ministers: They may ravish you, they may greatly move you; but you resting on these meerly, find no success at all. As it is said, We do not know Christ after the flesh, 2 Cor. 5.16. After humane considerations: So neither are we to know the Ministry, or preaching after such carnal respects. That is admirable preaching, that is an excellent Sermon, which God makes spiritually to prosper in thy soul.

Thirdly, Therefore God only gives the success, that so we may seek and pray to him, and do all those things that God may be pleased with. We may easily provoke God to turn Bread into Stones, and a pleasant Poole, into a Wilder∣ness.

* 1.110Now, that God may give increase, do these things.

First, Bewail by-past unthankfulness, and unfruitfulness. O Lord, How often have I been an hearer? How long have I gone to Sermons? Yet, What a barren wilderness is my heart? I say, bewail this: For, nothing provokes God more, to curse the Ministry unto thee, then unfruitfulness. The ground that often receiveth rain, and bringeth no fruit, is nigh unto cursing, Heb. 6.7. Why is Isaiah sent with that dreadfull Message, Isa. 6. To make mens eyes blind, and their hearts fat, that they might not be converted; but because seeing, they did not see, and hearing, they did not understand.

Secondly, Love that Preaching, which will more discover thy self to thy self. Which will acquaint thee with thy own deformities. As sore eyes are afraid of the light, so many men, have so much guilt within, and live in so many secret corruptions, that they dare not have the Word come with all its might upon them. No wonder then, if God bless it not with increase, when thou lovest it not, and bringest it not home to thee. Can the plaister cure, if thou art afraid to lay it to the sore? They that are delivered up to Antechrist, were so punished, because they did not receive the truth in the love of it, 2 Thes. 2.10. Yea, the very Heathens were delivered up to those unnatural lusts, be∣cause they detained the truth in unrighteousness, Rom. 1. How then will God punish thee, who hatest and kickest at those things that would convert thee? Am I become your enemy, because I tell you the truth (saith Paul) Gal. 4.16. Those things that have the best operation, have many times the unpleasant taste. Oh, say then, let the Sermon smite me; let it tell me of all that ever I did; I shall love it the better.

Thirdly, If thou wouldst have God give the increase, come not pr••possessed with thy own righteousness; with thy own good heart. Our Saviours preach∣ing had no success, though in him were the Treasures of all wisdome, because his Hearers were those that justified themselves. The humble he will teach his way. Laodicea, that thought she wanted nothing, was furthest from cure. Do not think I am well enough already; I need no change. Say, oh my soul, What art thou come hither for to day! Is it not to see that evil and folly in thy flesh, thou never perceivedst? Art thou not yet to lay the very foundation of godliness? It makes all out of order?

Use 1. Is it God that giveth the increase? Then we Ministers are not to be inordi∣nately cast down, if people receive no diuine stamp on them. If we water not; If we plant not; then, wo be to us: But when both is done, yet if there be no increase, that is our misery, not our sinne. God will give to every Mini∣ster according to his work not according to his success. I have laboured more aboundantly, saith Paul. He doth not say, he had success more then all o∣thers. Did not the Prophets; yea, Christ himself complain for want of this spiritual increase? It cannot but grieve us, to see people damn themselves: Yet, How can we hinder a wilfull people from destruction?

Ʋse 2. To the people. Sigh and mourn unto God in earnest Prayers for this increase. How terrible will it be, if the want of profiting be in your selves? You do not what God would have you. If the Patient distemper himself wil∣fully, all the Physick in the world cannot cure him. Know, there is some heavy curse, why after all the planting and watering, yet God gives no in∣crease. Oh! consider, thy account is drawing on! Thy decay, and the Day of Judgment is approaching: God will not let his Word fall to the ground. It will be for life, or for death. Sigh then, and strike upon the breast and thigh: Cry out, Oh! my leanness, my leanness! My barrenness, my bar∣renness! Help Lord, for I am perishing! Pray to God, that the Blessing upon man kind, to Increase and multiply, may be fulfilled on every Sermon, for thy good.

But God gave the increase.

We have (out of the former part) handled the two-fold ministerial Im∣ployment of Church-Officers, to Plant and Water: We continue a further amplification of the peculiar Operation, attributed unto God in all this; with that opposite distinction. But God gave the increase. The Metaphor (as you have heard) is taken from natural things, where though the industry and skill of the Gardener and Husbandman is required, yet God gives all the In∣crease: (As is more to be shewed.) Now, this followeth, à minori ad majus: If in natural things, the Husbandman cannot make an Apple or Cherry, or the least grain of Corn; much less in spiritual things can he make the nature of Grace and goodness. He cannot work the heart to believe, though he make a sound in the ear. Yea, it's good to observe, that God in this spiritual industry, doth more give the Increase, then in natural. For in all the fruit and profit of natural things, God doth not exclude nature from some kind of co-effi∣ciency, as the earth hath some inward power to help to the producing of the fruit thereof: But in this spiritual increase, God doth wholly exclude all na∣tural ability. Grace doth not fructify by the Ministry, as Herbs and Corn do in the ground; for, the ground is the Mother, and hath a kind of vivifical influence into them. But here, God works all and solely. So, that neither the Ministry without, or the natural power and freewill of man within, hath any joynt efficacy with God. And although the Apostle saith, We are workers to∣gether with God, 2 Cor. 6.1. that is not to be understood of the immediate

efficiency of grace, for that cometh from him only, as the Beames of light comes immediately from the Sunne: But in respect of the outward Ministry, they make the external application of the remedy; but the power of grace, giveth the quickning. Even as men may say on the contrary by sinne, Origi∣nal corruption, that plants sinne; temptations, they water it, and the Devil, he giveth the increase. So then, it's not the learning, the eloquence, the effi∣cacy of the Ministers words, but Gods secret and invisible power, which doth accompany it, that makes a glorious change. From whence observe what was formerly taken notice off, but further to be enlarged.

That it is God only, who makes the Ministry, and all Spiritual Meanes of Grace successfull and prosperous.

If God cloathe the grass of the field, and make the Lillies to grow, how much more doth he cause the Ministry to fructify and bear fruit? At the first creation, God gave the word of Command, which worketh to this very day; Increase and multiply. So it is here, God doth all, from the beginning to the end of Grace. If we cannot turn the colour of an hair, much less the torrent and custom of lives. If this had been in the Prophets power, Jeremy, Isay, and others, they had not made such complaint for their barren Ministry as they did.

To clear this, Consider

* 1.111Wherein this work of God, to give Increase, doth consist. And

First, In that spiritual Revelation and Illumination or opening of the eyes, whereby the mind understands and perceiveth the things of God. The word is compared to light, only God by this works above all light. For the Sunne, though it gives light, yet it doth not give a blind man eyes. He that cannot see the Sunne, the Sunne (though never so visible) will not give him eyes: But now God by the Word, doth not only propound light, but gives inward light: That the soul cryeth out with more joy, then that blind man cured by Christ. For now, it knoweth what it did not know: Now he seeth terrible objects before his eyes, as Balaam at last did. If he had gone further, he had perished in the pit irrecoverably. A greater work then it is, and mighty from God the Father of Spirits, when a man can say, O Lord, I was as blind, as senseless, as obstinate as any! Yet, Oh! the glorious light of the Gospel, that hath shined in my dark heart! This then, is a part of Divine Increase, when God maketh the morning Starre to rise in thy soul. Thou that once didst not perceive thy own misery, or Gods mercy. Thou didst not either know thy Disease, or the Remedy; Hast now found God saying, Let there be light, upon the dark confusion of thy soul. Should thou hear a thousand and thousand of powerfull Sermons, yet thou perceivest, knowest, and understand∣est nothing at all experimentally, till God give this seeing eve. Therefore you must know, the Scripture speaks a strange Paradox to humane reason: Ha∣ving eyes, they see not; ears, they hear not; hearts, they perceive not. That which the Scripture attributes to dumb Idols, it applieth to every natural man. Hath God given thee a spiritual sight? Art thou not rather like the Owle, that seeth in the night, but not in the day? Thou hast understanding in worldly earthly things: Thou canst tell how to make thy wealth and earthly advan∣tages to good, but thou hast no knowledge in spiritual things. Who would think it possible, under so many Instructions, Informations, Convictions, that thou shouldst be so blind, so sottish? but God hath not given any Increase to thee. Oh! though God give thee outward increase; he maketh the Lands, and the Cattell, and the Corn to yeeld increase, but if not the Ministry to be

likewise so to thee, though thou blessest thy self, yet God curseth thee!

Secondly, Gods giving increase, lyeth in removing the negative incapacity, and the positive contrariety in all mens heart to the Word preached. As the Hus∣bandman, he first prepareth the ground, by stocking up all those Bryers and thornes, and removing all the stones that lie in the way, wh••ch would hinder the Corns growth: So it is here, God takes away all that cursed and serpen∣tine nature which is in thee. Thou art naturally a Beast, a Devil; and, till God change thy nature, thou shewest thy self no better to the Meanes of Grace. Look upon the Prophets and Apostles in their Ministry; Were men any better then mad Dogs, and Lyons against them, till God changed them? The Pro∣phets did plough and sow upon rocks, till God made their Hearers the good ground. The Ministers of God cannot do otherwise: All mens hearts are rocks. You may sooner get water out of hard flints, then any godly sorrow or compunction out of their hearts: No wonder then, if God only give the increase, because he only can alter the nature of mens hearts. He maketh the stony heart, melting and bleeding: He makes the rough and violent, tame and mild. Oh then! in all our Preaching and soul-Administrations, look up higher, still cast your eyes upon God! Man doth not live by natural bread, but by the Word of Gods mouth: So, neither by the Spiritual Bread. O Lord, make our hearts, other hearts; our affections, other affections.

Thirdly, God giveth the increase, when he makes the Word preached, to take root and setling in mens hearts. Our Saviour purposely takes notice of this, in his Parable of the Sower that went out to sow, and the miscarriage of the most hopefull crop, was because it had no rooting, Mat. 13. While the Word is in the ear, or floating only in the affections, it's like seed on the grounds Surface; there will be no good of it, till it take inward rooting. This is called dwelling in a man: Let the Word dwell in your hearts, Col. 3.16. Let not our Sermons be as you your selves are, pilgrims and strangers: God many times threatneth the people of Israel to root them out of the Land, as men do Trees and Plants, which is an irrecoverable destruction, when the root is pulled up, there is no hope: And one main cause was, because the Word of God did not take any deep rooting in them. Think it not then enough, to hear it; no, nor to write it, or repeat it, or conferre of it; but let it be rooted in thy vital parts. If the ground you till and sow, should yeild no more increase, then thy heart doth to God, thou wouldst give over thy labour as a vain thing: And one main rea∣son of this barrenness is, those things go not home to your hearts, they reach not to the inward parts.

Fourthly, God giveth increase, when he makes this rooted Word to grow. For as there is in Corn, first the blade, and then the eare; it comes to perfecti∣on by degrees. So it is here; the Word carrieth a man up by degrees towards Heaven; he is first a dwarf, then a gyant; first a babe, then a man; first car∣nal, then spiritual. Oh! it's much, that thy profiting should no more appear! But we see, God, even when he hath planted a Vinyeard, hedged it in, made the Clouds to drop on it, yet it may bring forth wild grapes, for grapes, Isa. 5.4. Oh! how angry is God with our Assemblies that doth not give this in∣crease. The Church sadly complained, Why Gods ang••r did smoak against the Sheep of his Pasture, because of temporal d••solation, Psal 74.1. But this is more terrible.

Now, this growth that God give••h, it may be either Intensive or Extensive▪ Intensive, so God giveth increase, when those graces, that are already planted in the soul, are made more lively and fervent. This may be called a particular personal Increase. Men are not only to enquire how God giveth increase in the general, but how in particular to their souls: Art thou made more believing, more holy, more humble then before? The Children of God do not with

that fear and trembling consider, Whether God gives the Ministry such increase to their particular, or no. Oh it's a sad thing to see the decayes and abatements that are even of godly mens graces! When God is the same God, the Word is the same Word, there is as much cause to grow as ever. Consider, lest thou live in such sinnes, that make God cause the Ministry to be barren to thee. Or else it may grow extensively, and so God giveth increase, when the Word spreads it self further, to moe persons or Nations. Those that do not mind, or regard heavenly things, do now lay them deeply to heart; and the people that sate in darknesse, have now light shining on them. Thus our Saviour compared the Gospel to a grain of mustard-seed, Mat. 13.13. the least of all seeds, which yet in time grow very great: and Gods power and goodnesse hath been very re∣markable herein, making the Word to thrive and prosper in those parts, and amongst that people, where the earthly, or material sword could make no en∣trance. In these respects, God giveth the increase. The work may be of men, but the successe is of God.

* 1.112Now the Grounds, Why God onely giveth increase, may be,

First, Because even in natural blessings, and outward mercies, successe is attri∣buted to God, not to men, much more in spirituals. Thus the Psalmist attributes to God, That the ridges are full of corn, that cattel are fruitfull and do not mis∣carry. God he keeps the key of Heaven, and gives earthly blessings, as he pleaseth. Thus the blessing of the Lord that makes rich, Prov. 10.22. And the bat∣tel is not many times to the strong, or the race to swift, or wealth to the wise, Eccl. 12.9. but all is as God orders it. If then these ordinary mercies, which are who∣ly natural, are only by God, he gives life, he gives wealth, he gives strength, how much more doth this hold in supernaturals?

Secondly, God only can give increase, Because he onely hath the supream power and dominion over mens hearts. We are teachers to the ear, God is a teacher of the heart. God is the onely searcher of the heart, he knoweth the thoughts and inward affections of men; and so God only maketh and fashioneth the hearts of men. Let us then look up with more earnest prayer to God, that his Spirit would move upon these waters. Not only the Law, but the Gospel is but the let∣ter meerly, and the administration of death, if the Spirit of God doth not enliven it.* 1.113 Lord, if thou hadst been here, my brother had not died, saith she to Christ, So Lord, if thou art in the Sermon, thy power, and thy presence, then it had not so often miscarried.

Object. But you may say, If God give the increase, Why then doth not the Word bear fruit in every place? Are any hearts too strong for the Lord? Cannot he turn a wildernesse into a Paradise? Hath not he the key to open the hearts of men, and none can shut them?

Answ. I answer, A people by their sinnes may provoke God to depart from his Or∣dinances. The Temple in Jerusalem was dedicated unto God, and he made a gracious promise to be there present, yet the Jews did so long rebel against him, that he wholly left the Temple, and would no more answer them by Ʋrim, o•• Thummim. Lay then the blame where it is; say not, If we had lived in the A∣postles dayes, had seen their miracles, certainly we should have increased in all grace; but we have not such preaching as then was; we have not such miracles, we have not Apostles. Oh it was not those great things that wrought grace, but God by them, and the same God can do it by weak and unlikely means! Con∣clude then, If the Word then be not a Word of life, a soul-saving Word to thee, t is for some sinne or other upon thee. Thou hast grieved the Spirit of God; God is angry with thee;* 1.114 and therefore thou art like the mountains of Gilboa upon whom no Dew fell.

Secondly, You may ask, If God onely give increase, What means may we take to have God blesse us in this manner? And

First, Do thou highly esteem and prize the Ministry God hath appointed, expect not Gods increase, where Apollo doth not water. The Apostle (you heard) doth admirably joyn both these together, mans Ministry, and Gods Efficacy. Think not then contemptibly and vilely of the means of grace. But

Secondly, Lean not on it too much, as if that of it self were able for any spiri∣tual good. He that watereth, and he that planteth are nothing, (viz.) compara∣tively and relatively to God. We are apt to runne from one extream to another. Some despise Ordinances, and some relie on them, and not Christ in them. Christ said of his own flesh, that it did not profit, it was the spirit that quickned, John 6.63. How much rather may we say, it is not the Ordinance, but the Spi∣rit by it that doth quicken.

Thirdly, Wouldst thou have God give the increase, Fear then the miscarriage of it. Be in daily trembling, lest the Word should not prosper to thee. Look up∣on it as the greatest judgement, to hear, and hear often, and yet find no spiri∣tual progresse. The Apostle gives a terrible example and comparison in this case, Heb. 6.7. and saith, Such are nigh unto cursing. Oh say! Lord, I tremble, lest I am nigh to an everlasting curse, because I find no increase.

Fourthly, Make much of that, which God hath bestowed on thee already. To him that hath shall be given, Mat. 25.29. The good hearer is compared, to new born babes, that greedily sucks down the milk, 1 Pet. 2.2. Why should God give any more increase, when thou hast abated from that former efficacy and vigour of grace? We judge famine and decayes of trading, hard and sad times; but when God suffereth a spiritual decay, and withering on mens souls, this is more terrible.

Verse 7. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.

THese words are a Conclusion or Inference from the former Proposition: They that plant only and water, and do not give the increase, they must not be rested on, nor set up as Masters; neither are factions to be made for them: But thus Apollo and Paul and all the eminent ones do, and no more. Ergo.

Therefore in this Conclusive Assertion, let us consider,

• 1. The Subject.
• 2. The Predicate.
• 3. The opposite Proposition.

The Subject is two-fold, He that planteth, and, He that watereth. You have heard, these are such that lay down the foundations of Religion, and afterwards build thereon. This hath been already handled.

2. The Predicate, Is not any thing. Any thing here, as in other places, signi∣fieth no great thing; it's not able to do those things which the credulous Disci∣ples are many times apt to believe: And therefore when he saith, They are no∣thing, it is to be understood comparatively or relatively. It is not any thing without God. The Ministers of God are like Trumpets, they make no sound, if breath be not breathed into them. They are like Ezekiels wheels, they move not, unlesse the Spirit move them. They are like Elisha's servant, whose pre∣sence doth no good, except Elisha his spirit be there also. Now although this verse and the former seem to contain no new matter, yet as we must not think the holy Ghost hath vain repetitions or battalogies; so neither will the enlarging of the same matter prove a needlesse repetition to you, but I shall still amplifie it in new considerations. Observe,

* 1.115That the best and most able Ministry is nothing without Gods power gi∣ving the increase.

As in natural things, the Sunne could not shine, the fire burn, without God the Authour of nature; so neither in supernatural things can the Ministry en∣lighten or convert, without God the Authour of grace. You might wonder, why the Apostle should in several verses presse this point; But the necessity of it may justly challenge a frequent inculcation. For even in our dayes, we shall see, that one main reason, why Gods word doth not pluck up all sinne by the root, and plant all godlinesse among a people, it's because men pray not to God, seek not to God; they provoke him by unfruitfulnesse, by a prophane con∣tempt of the means of grace, and so he turneth even a garden into a wildernesse to them, and bread into stones.

To open this,

* 1.116First, Let us consider, What the Apostle doth not mean, in saying, The Ministry is nothing. And

First, He doth not mean, as if the Officers of the Church were not in their way and place necessary; for then the Apostle in the same tongue should contradict himself, for he saith, We are workers together with God, 2 Cor. 6.1. Yea, this very Epistle might thereby be accounted nothing, because, though Paul wrote the Epistle, yet it is God that giveth the successe unto it. They are therefore in themselves the necessary institutions and means of grace. And we are command∣ed to hear them, to wait on their Ministry, to submit unto them in the Lord. Do not therefore conclude from this, the uselesnesse and unnecessarinesse of preach∣ing Gods word. For in other places, when the Scripture speaks absolutely, glorious and absolute effects are attributed unto it; and it's called no lesse than the Kingdom of Heaven. And if there be so much ado for an outward King∣dome, and earthly greatnesse, how much rather should this be prized and re∣ceived?

Secondly, When the Apostle cals the Ministry nothing, the meaning is not, as if it were not sufficient in its kind, to work those things for which it is appoint∣ed, otherwise this would reflect upon the wisdom of God. For as in natural things, Frustra est illa potentia, quae nunquam reducitur actum. So in supernaturals al∣so. As we say, the Sunne is sufficiently able to enlighten the whole world, yet blind men would never get any good, if the Lord did not open their eyes. So it is here, The Ministry faithfully discharged, is sufficient to enlighten the minds, and convert the hearts of all that hear. No wickednesse so powerfull, no sinne so rooted, but that is able to conquer and remove it; yet unlesse God mould the heart, and give understanding, they perish in their sinnes, and take no war∣ning.

Thirdly, When the Apostle saith, They are nothing, This is to be understood of the Ministers of the Gospel, and preaching of it, as well as the Ministers of the Law, and preaching that. For you might say, It is no wonder to hear Paul say, That the Law is a dead letter, that the ministration of the Law is killing, 2 Cor. 3.6. but to have this true also, that the Preachers of the Gospel are of them∣selves but dead and killing, this seemeth very hard. Now to answer this, know, That both the preaching of the Law and the Gospel, if Christ do not enliven the Word, are dead letters, or dead preaching. Hence those complaints, of Stretching out the hands in vain, and labouring in vain, are taken up in the New Testament,* 1.117 as well as the Old. And experience teacheth us, That where Christ is preached, and the Gospel in a glorious manner promulged, yet it's but dead preaching to many. This voice doth not make them come out of the grave of

sinne; onely herein the Law and the Gospel differ, that the matter of the Law pressed will condemn us, none being ever able to fulfill it. Yea, the godly can∣not do all things the Law requireth, and so the Law is a killing letter to him. But the Gospel, that comes with a moderation, where the graces of Gods Spirit are, though weak and imperfect, there, through Christ their weaknesse is forgiven. So that the preaching of the Gospel to a soul oppressed for sinne, is like the year of Jubilee to poor servants and indebted prisoners. Howsoever then the preach∣ing of the Gospel is said to be the ministration of life, and of the Spirit, 2 Cor. 3. yet that is not to be understood simply of it self; but as accompanied with the power of God. Hence the Gospel is said to be the power of God to salvation, Rom. 1.16. the power of God, not of man. It's not mans wisdome, that our faith is grounded on. Thus much for what the Apostle meaneth not.

What he positively meaneth, or inferreth, are, First, That it's not in the power or choise of the Minister, to make it effectual. He cannot bid or command the Word to work as he pleaseth, for then the guilt of all mens souls, and the damnation of all would lie upon us▪ As our Divines say to the Papists, when they brag, The Pope hath the Keyes of power above all things, not only in earth, but in purgatory; Why then doth he suffer those souls to lie tormented there, as he doth? So it would be here, Why are any damned? Why do any lie in their sinnes, if the Ministry by its own power could convert them? No, the Ministers of God they can only pray, they can mourn and grieve in secret to see the mis∣carriage of the Word, and the wilfull resolution in men to destroy their own souls; they can mourn over the dead, but they cannot recover them to life.

Secondly, The Apostle by this intends, that both the Ministers and the people should keep themselves in their due bounds. The Ministers, though never so emi∣nent, though never so much applauded by a numerous company of Disciples, yet they cannot make one black hair white; They cannot say of any people, obey∣ing the Gospel, That we by our own power have made such believe. It's true, they are said to be Fathers, and to beget men to the truth; but that is only instru∣mentally and metaphorically, by external application of the Word, not internal power; for so we have onely one Father in Heaven. Pride and ambition do easily breed in the most eminent parts, as worms in the sweetest fruit; but when they shall consider, that they are nothing, and God is all, this is a good way to hum∣ble them; and then the people hereby are also taught much moderation. Some mens persons they are apt to admire, Not such a man in the world! Oh but what a great God is there in Heaven, without whom this man is nothing! This is spiri∣tual Idolatry, and that worship, which is to be given to Christ only, you give to instruments.

Lastly, In making the Ministry nothing, and God all; The Apostle would have both Minister and people in their Ministry, to have our hearts and eyes up to Hea∣ven. As the Bird after every drop of water it sips, looks up presently to Hea∣ven, so shouldst thou. Lord, what the Minister hath spoken, what he hath pres∣sed, oh set it home with a blessing! Cause it to come like rain upon the new mowed grasse! Oh the carelesse and prophane hearing that is every where! This makes God give no increase; you matter it not, you believe not, you tremble not under it, you do not earnestly pray about it. If a man have a leg or arm to be cut off, oh you desire all you meet with, to pray about it; Why? because it may cost him his life. How much rather about every Sermon, every Duty that is preached, shouldst thou pray, and again pray? Oh, it may be the damning of my immortal soul, to miscarry therein!

Quest. But how may we addresse our selves to hear, and to the Ministry, so that God may make them something to us?

Answ. To be made something, is, when the Word doth greatly wound thy heart, or comfort thee, when it makes a noise and a pain at thy very bowels, when it makes thee sick at the very heart; when it makes thee cry out, Oh me, a wretched sinner, what have I done? Whither shall I go? Ah wretch that I am! In what a wofull condition am I plunged? Sinne is on one side, hell on the other, the wrath of God above me, and all the curses of the Law round about me. Then it's something, then our words fall like hot burning coals upon your consciences; you cannot sleep, nor rove, but tremble under it. Now this will be done these wayes:

* 1.118First, Make it a real and conscientious matter, to pray unto God to give increase. As to the woman our Saviour said, According to thy faith, so be it unto thee: So according to thy prepared prayer saith God, this Sermon, and this duty shall be blessed unto you. As your cruise is fitted, so will God pour in oil. If we then complain, that the Ministry works no more notable effects, that it makes no more transcendent alterations, judge whether the blame lie not on thy own self. Prayer is that which moveth with God. Prayer is that in which the Sermon rol∣led, produceth sutable operations. The Word of God is a two-edged sword; but prayer maketh it penetrate, that sets God on work, and God sets his Word on work. A man much in prayer, is alwayes much in profiting. As the Preach∣er is to pray (Christ prayed much in the night, as he taught much in the day) so the hearer he also must pray much.

Secondly, Exercise strong and divine acts of faith, this will make the Ministry something to thee. The Word profited not, because it was not mingled with faith, Heb. 4.2. or as some interpret, because by faith they were not mixed (as it were) with the Word, they were not incorporated into it, and who hath believed our report? Rom. 10. Faith is that which comes at first by hearing, and then af∣terwards makes hearing profitable. The Atheism and unbelief which is on mens hearts make the Word without efficacy, such are prophane mockers. As you see, they despised the Prophets that often said, The burden of the Lord, the burden of the Lord. Men believe not the things preached to be Gods truth, that they are Gods word, that they will be made good, whether they will or no; they are living words, and sure words, and faith only layeth the first foundation of this spiritual building, believe the threatning, and thou darest no more gain∣say it.

Thirdly, Lay aside all superfluity of naughtinesse, Jam. 1 21. If Aristotle thought not a young man a fit Auditour for his Ethicks, much lesse is a pro∣pane beast, wallowing in his filth fit for the Word. The ground must have all the bryars and thorns pulled up, ere the seed sown can bring forth any fruit. No lust, no sinne lived in, hath ears to hear. When the Law was to be promulged, what washings and preparations were there for several dayes together? Thou that comest to the Ministry with all thy goar and filth upon thee, thou art a loathsome and an abominable object. Do men use to sow in bogs and quag∣mires? So neither doth the Word thrive in men of loose and dissolute lives. The Prophet in an indignation at the sinfulnesse of his people, crieth out, Hear, ô Heavens, and hearken, ô Earth! Isa. 1.2. as if those insensible creatures would more attend, than some men.

Ʋse of Exhortation. Labour to find the Ministry something, some great thing, some terrible thing, some comfortable thing to thee. Oh, how many are there to whom it's nothing! They make nothing of any Sermon they hear; yea, and people generally delight in such a Ministry, that brings nothing to them. They love not, when it is like fire, like a two-edged sword; they love not, when it troubles and disquiets them for sinne; the more it's nothing, and passeth away as nothing, the more contented they are. Oh people prepared for destructon! Oh people hated by God! For wherein doth God sh••w his love more to a peo∣ple,

then by causing the Word to be like fire in the bowels? Those whom God loveth, they find the Ministery efficacious and vigorous: they find it to come with power and autority: they cry out great is the power of the Lord. Oh how it searcheth, how it tryeth, how it convinceth, how it conquers, nothing an stand before it!

Verse 8. Now he that planteth, and he that watereth, are one.

THe Apostles scope is as you have heard to prevent factions and divisions, both in Preachers and hearers; to unite them together in love and agree∣ment; for which he hath used several Arguments. And this eighth Verse beginneth a new Medium to prove the necessity of concord, both among the Ministers themselves and the people: What is said of men joyned in earthly power, Erunt insuperabiles, si inseperabiles; the same is true both of the Officers and members in the Church of God. Now the Argument the Apostle presseth, is to this effect, Those that are one ought not to be divided, either by themselves or by their hearers; But all the Officers in God•• Church, whether those that plant or water, they are one: Therefore they ought not to be divided.

So that you see, though there is diversity of gifts and employmenss; yet they all agree in one; it's unity therefore among Ministers and the people, that is made the ground of concord: This would be a very necessary subject in these times of multiplyed divisions, it being very hard now a daies to say, He that watereth, and he that planteth are one: But I shall pass it over briefly in one Sermon. Now this phrase, They are one, is not to be understood essentially, as if they were one nature; in which sence 1 Joh. 5. it's said, There are three that bear witness is heaven, and these three are one. Nor secondly are they one in respect of labour and worth; No, Paul laboured more abundantly then they all; and as the starres differ from one another; so do the Ministers of God in worth and ability: Therefore the Apostle prevents such thoughts, by the words appen∣dant, Every man shall receive according to his own labour: Ʋnum sunt non indivi∣duo, non gradu, non donis, non vocatione, non autoritate, non tempore, non labore, nec non maerore, saith Baldwin on the place. But they are said to be one in re∣gard of the scope and end for which the Ministery is appointed, viz. to gather a Church unto God, and to build them up in saith and godliness. Observe

That although there is diversity and variety in the gifts of the Ministers, yet they all ought to agree in one.* 1.119

They are to have the same mind, the same ends, the same mouth: Hence is that expression, According as he hath spoken by the mouth of his holy Prophets, which were from the beginning, Luk. 1.70. All the Prophets ever since the world began, had but one mouth; He doth not say the mouths, but the mouth: To shew there was no contrariety, no opposition, but all agreed in this. Thus it should be, the mouth of the Ministers of Christ; they should go the same way, one should not preach contrary to the other, one should not destroy what the other affirmes. Hence our Saviour did so earnestly pray, That his Disciples might be one, Joh. 17. For what a scandal and offence would it have been, if they who were to be Teachers of the Word, and to lay the foundation of the Gospel, should not have agreed among themselves? So that whereas the A∣postle pressing unity, Eph 4.4, 5. doth reckon up several kinds of unities, One bo∣dy, one spirit, one hope, one Lord, one faith, one Baptisme; so we may adde one Mi∣nistery;

so that divisions are a great argument of weakness, and of errour, fo•• truth cannot be divided, is not contrary to it self, as errour is: not that unity is a note of the true Church, as Papists plead, who yet have little cause to boast of it; especially not unity in matters that are not fundamental, and necessary. The Apostle supposeth that, when he saith, If any be otherwise minded, the Lord will reveal even this also to him, Phil. 3.15.

To open this: The Ministery ought to be one,

* 1.120First, In respect of doctrine; and true doctrine, that is the soul and life of all, 1 Tim. 1.3. Paul layeth a charge, that they do not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, teach ano∣ther doctrine. Oh it's a sad prognostique of ruine, when some Ministers preach one doctrine as necessary to salvation; others another: now the true doctrine is revealed in the Word, and whatsoever is another from that, is not grounded there, that is to be rejected: Yea the Apostle would have us anathematize an Angel from heaven that should bring any other doctrine, Gal. 1.8. And John, would not have us so much as receive them in the house, or bid them God speed, 2 Joh ver. 10, 11. and who doth so, he saith, is partaker of all his evil deeds. So then the Ministery ought to be one in respect of doctrine; to preach one God, one Christ, one Faith, one way to heaven; for they are not to be inverters, but keepers only of heavenly doctrine: Keep that good thing committed to thy trust, said the Apostle, 2 Tim. 1.14.

* 1.121Secondly, There ought to be unity in regard of their end and scope. They all ought to shoot at the same mark, which is two-fold; 1. The glory of God, to set up God and Christ in their Congregations: Ambition, pride, self-seeking, this hath alwayes made divisions, for this hath made men set up themselves, and not Christ. Oh what a comfort, and glorious sight would it be, to see the Mi∣nistery not gratifying parties, not making interests, but affectionately advancing the glory of God, though they be accounted as the off scouring of the world! Paul he gave us this example, and we are to follow him. The second end in which they are to agree, is the conversion of men, and edifying of them up in faith and godliness. If this be our end, that will quickly dispell all other things that obtrude thmselves; the salvation of mens souls, and tender bowels herein, would quickly make all one; but when men do not agree in the end, it's no wonder if they are contrary also in the meanes; when we desire to preach our own notions, and our own opinions, more then to procure your salvation; it's no marvel if there be as many opinions as there are Ministers. So then these two things would wonderfully unite, Gods glory, and the salvation of mens souls; and all our preaching, studying, and labouring, ought to be for this.

* 1.122Thirdly, There should be unity in affections, to love one another, to bless God for the abilities and gifts of one another. Envy and pride is apt to get even amongst the best: You see Christs own Disciples, they were striving who should be greatest, and one ambitiously affected to be over another; and even in those pure Apostolical times, you may read of a Diotrephes, that loved preheminence above his brethren, he was not according to his name, for he was not nourished and taught by Christ to do so: Our Saviour fore-seeing what mischief this would bring to his Church, doth again and again press love among those that were to labour in his Church. It was a gracious expression of Calvin concerning Luther, who was an hot man, and apt to break out in violent expressions: Oh saith Calvin, I honour Luther as an eminent servant and instrument of God, though he should call me a Devil a thousand times over. When our Saviour had compared his Disciples to salt, to shew it was not his meaning they should be salt to one another, he saith, Have salt in your selves, and peace one with another, Mar 9.50. there must be salt and peace. Oh but as it is said of Reuben, so may we say, for the divisions of the Ministers, and the divisions of the people are great thoughts of heart.

Now to amplifie this we shall shew how sad a temptation it is upon the Church of God, when the Ministery is not one, either in doctrine, ends or affections.* 1.123 And then what people should do in such cases.

First, When the Ministery is not one, this is apt in the first place to beget atheism, and irreligion in the people. They begin to think that Religion is nothing but a matter of imagination, or invention; or else that there is no such thing, and therefore they will regard it no more, they will look after it no more. Oh wo be to the world because of offences in this kind! He that makes a division from the true doctrine, or true ends of the Ministry; he had better never have been born; he that is a firebrand here, may fear to be a firebrand in hell: How many Atheists and prophane scoffers maiest thou make by this division of thine?

Secondly, Where there is not this unity, it doth much grieve and unsetle the hearts of the godly. They know not what to do; they cannot tell what to take to; such godly men say it's a sinne, others as godly say it's not a sinne: Now to those that are tender, and would not sinne for an whole world, this is a very racking and torturing of their consciences: Oh what shall they do!

Thirdly, When there is not this unity, prophaneness and ungodliness doth the more encrease; godliness doth exceedingly decay in the power of it. For while the Ministers should all, as one man, labour to destroy the kingdom of Satan, to dis∣courage impiety, to make the heart of the wicked sad, that he may return from his evil way: They commonly le••ve this, and all their preaching is to maintain those particular opinions, and to set up that particular way, which they walk in. Now we shall see the Apostle takes off much from such controversal disputes, in which the essence of godliness doth not consist. As the kingdom of heaven is not in meats and drinks, but in joy, and peace, and righteousness, Rom. 14.17. so it's good to have the heart established with grace, and not with meats, Heb. 14 9 and in other places, the Apostle calls those things vain, which do not edifie; Not that the least truths of God are to be neglected, yea all things are to be tryed, but this should not be the main: the one thing necessary is to seek the kingdome of heaven, and the righteousness thereof.

Lastly, These divisions do wonderfully harden and confirme the Papists in their way. They say, how doth the Lutheran and Calvinists spirit agree; that which one saith, the other contradicts. Now although the same may be retorted on them, the manifold differences in Popery, and that about a necessary point of faith, viz. Whether the Pope be above a Councel, or the Councel above the Pope; yea several Popes have at the same time pretended, and in arms fought to be head of the Church: Though I say, these may be retorted on them, and stop their mouths, yet it cannot be denied, but that such differences do wonderfully scandalize and harden people, especially those that consult not with Scripture, and seek to be antidoted against such temptations. And for that, take these pre∣scripts:

1. Do not thou by thy pragmatical m••dling, widen the difference,* 1.124 and raise more dust. In this Chapter, you have the Apostle laying down Arguments a∣gainst divisions, and sometimes they belong to the Teachers, and some∣times to the Hearers. The indiscretion, and hot busie carriages of the Di∣sciples, doe sometimes make a greater distance among the Teachers. You see Johns Disciples out of emulation and envy▪ did what they could to stirre up Johns spirit against Christ; but how graciously did he quench those sparks by that humility of his? I must decrease, but he must increase, John 3.30.

2. Consider this, That those that are godly doe agree in the main funda∣mental point▪ So that whatsoever is necessary to salvation, that they doe not faile in; They agree in the soul and life of Religion, for other things we cannot expect unity in this life, as long as some have more

knowledge than others, and more grace and self-denial than others, so long there will be differences. You see Paul and Barnabas had a sharpe con∣test with one another. And the Apostle speakes of the corrupt censu∣rings that the strong and weake Christians had of one another, Romans 1.4.

3. Doe thou labour to be informed with a true and divine faith out of the Word, thy own self. Those that at first believed Christ upon the woman of Samaria's report, did afterwards believe Christ for his own sake. The Mi∣nistry is that by which we do believe, but we doe not believe in it. Now that is the reason, many do so stagger, and know not what to say or do: They are not stedfast and immoveable in faith; The just shall live by his faith; by his faith in particular. And then, though the whole world should turn Sceptick, yet he would be as resolute as a Stoick in the matters of God.

4. Humble your selves under these differences, when they goe not the same way, when they preach not the same things. Let these things fear and wound thy heart, as much as they do the Churches peace. Say, as he did, Why do we fall out, seeing we are Brethren? Say, Oh Lord, it's for our sins that are the hearers, our unprofitablenesse, our barrennesse and vanity, that God hath raised up such a contentious spirit amongst us.

But because this is more necessary for us, than you, though necessary for both, let us see what Use you ought to make of it. And

First, Is the Ministry thus one? Then when any doth set upon this maine worke, they meddle not with other things, they preach not about other thins: How inexcusable will you be, if you answer not God thus calling of you? You cannot plead, Lord, we heard nothing but disputes, nothing but controversies; we were puzzled with one side, and with another side! Oh no! The plain and necessary things, without which thou couldst not be sa∣ved, have every day sounded in thy eares; Preaching hath not distracted, hath not filled you with troublesome Disputations, but wholesome Exhor∣tations. It will therefore be thy greater wickednesse, if thou refuse. Oh then, as all the Ministry are to be one in this way, so that all that hear were one also, that their thoughts, affections, study and utmost endea∣vours were for the main necessary things! Oh consider, you frustrate the Ministry of the proper end it hath, your edifying, your conversion! For this God hath appointed us to labour in preaching to you, and if you fail here, all is lost.

Ʋse 2. Ought all ministerial abilities to be imployed in one way? Then no wonder, if the Devil, when he cannot destroy preaching, yet makes it uselesse and unprofitable, and that is, by raising divisions and enmity. And thus he takes the old Rule, Divide & impera, while he divides others, he himself reigneth alone, and his Kingdom is advanced.

Ʋse 3. Are they all to agree in one, in the same ends, in the same Do∣ctrine? Then take heed of itching after sinfull novelties. Faith is but one faith; and if thou art weary of it, it is as if a man should be weary of the Sunne, be∣cause it's not a new Sunne. Why do you not desire a new Scripture, and a new Bible as well? Oh it's a grievous thing to be weary of old truths, because thou knowest them already! This is to despise Manna, and God in judgement giveth thee up to an inconstant spirit, to have Reubens curse, Ʋnstable like water.

And every man shall receive his own reward, according to his own labour.

The former part of the verse was an Argument against Divisions amongst Teachers and People. When all are one, there they ought not to be divided. Now this later part is a kind of an anticipation, or answer to an Objection, thus, How can they be one, who are so different in their parts, abilities and labour? The Apostle therefore doth by way of explication adde this: although they are one in their Office, Institution, and End; yet there is a diversity of Gifts and Labour, as also a diversity of Reward.

So that the words contain a Proposition, wherein you have,

1. The Subject, with the Note of Universality, Every man. If you take it strictly, in relation to what went before, then the meaning is of Teachers and Officers. Every Church Officer shall receive according to his labour: But it is also a truth concerning every man, in any way God hath appointed him to work.

2. You have the Predicate or Attribute, He shall receive a Reward, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here the Popish Writers triumph, pleading for the merit and causality of works it's a reward; but the Scripture speaks of a two-fold reward,* 1.125

1. Of Debt, Rom. 4.8. To him that laboureth, the reward is of debt; and that is, when a man by his own power, doth those things which have an inward condignity and proportion with the reward, as it is in the paiment of a day-la∣bourer.

2. There is a Reward of Grace and meer Promise. When such a reward is a sure consequent of such an antecedent; not that it was a Cause, or Merit, but God hath appointed such a necessary order and connexion, as between grace and glory; glory necessarily followeth, not by causality of our works, though from grace, but by the fidelity of the promise. Hence God is said to be Debitor sibi, not nobis, reddit debita nulli debens; and therefore this eternal life, which is cal∣led a reward, is in other places called a gift, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Inheritance, very frequently, in allusion to the Land of Canaan; where several Tribes had their several portions of Land by lot, not according to any worth; and that the Ancients did meane no more by Meritum, our learned men shew at large.

2. Consider the Appropriation and Distinction of this Reward; He shall re∣ceive his reward, implying by this, that there are degrees of reward, and glory in Heaven. There are some learned men that think there are no degrees of glory in Heaven, but all are alike. And certainly, there are many places, which are usually brought to prove it, which when throughly understood, do not convince it, yet I believe the different Degrees of glory to be a truth; and this Text, among others, may confirm it; where you have an excellent Appropriation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not here opposed to a contrary species, as in other places, He shall receive according to his works, good, or evil, but to degrees in the same kind, one labours in the good work of the Lord more, and another lesse; now according to this gradual diversity, shall be gradual differences of glory.

Lastly, There is the Measure and rule of this reward, According to his labour; he speaks it of the Minister; he doth not say, According to his successe, accord∣ing to the fruit of his Ministry: If he labour and take pains, God will reward him, though no man hath believed the Word preached.

I shall consider this Proposition generally, and not limited to the ministerial labour. Observe

* 1.126That according to a mans labour and working for God, he is sure to have a proportionable reward.

Although the Wiseman inscribes this Motto upon all the labour under the Sunne, That it is vanity and wearisomnesse; yet spiritual labour hath a sure re∣compence; It's not praying in vain, it's not seeking Gods face in vain. 1 Cor. 15.58. Alwayes abounding in the work of the Lord, forasmuch as you know your labour is not in vain. Oh it's comfortable to be found alwayes doing Gods work, for we are sure that will have a good end; there will come eternal profit by it.

* 1.127To clear this, Consider,

First, That there are no persons, be they never so mean, so poor, so contemptible, but they are in their way and calling to do Gods work. Do not think that onely Ministers and men in publique place; Onely rich men and great men, they have the Lords work to do; Thou deceivest thy self herein. For the service of God is required of a poor man, of a co••tager, as well as those in great places. Matth. 20. and Matth. 25. you have two excellent Parables to this purpose, to shew, That God gives to every one more or lesse Talents; none are to stand idle, but to labour in Gods vineyard, God at the day of Judgement will call these labourers together, and see how they have improved all things, and the idle servant, or unprofitable hath a dreadfull sentence upon him, To be cut in pieces, and to have his portion with hypocrites. All idlenesse is a kind of hypocrisie, because it decei∣veth the expectation, (as it were) of God, who looked for fruitfulnesse, and behold barrennesse. Know then, whosoever thou art, thou art called to labour in Gods vineyard; thou hast thy peculiar service, whether marri∣ed, or single, bond or free, rich or poor; and thou must abound in this work.

* 1.128Secondly, There is a two fold doing of Gods work; either the work of his providence, as passive instruments, or the work of his commands, as active in∣struments. This is a necessary distinction, God hath raised up many men, as instruments to bring about the works of his providence; but because they did not know God or propound godly ends in doing so; therfore though they did the work of the Lord, yet they shall meet with no reward in Heaven. You have a notable instance for this, Isa. 10.5, 6, 7. where the King of Assyria is called a rod, or a staff in Gods hand; God did use him as an instrument to scourge the Israelite; howbeit he meaneth not so, he thinketh it not in his heart; here he was a passive instrument, he did Gods work without any heart, or love to God; and therefore vers. 12. When I have performed my whole work (saith God) against Jerusalem, I will punish him. Here you see, a man may do Gods work, and yet be punished for it. So Jehu, he was immediately raised up by God, to destroy Ahab, and his whole family; and God tels him, He had done all that was in his heart; a great expression; yet Hos. 1.4. God (saith he) will be av••nged upon the house of Jehu, for all that blood he had shed. For though he did the work of Gods pro∣vidence, yet because he did it upon ambitious and sinfull grounds, not keeping close to Gods way, therefore was he punished. Thus you see, there is a great difference between doing the work of Gods providence, and the work of his command, out of faith and obedience to him. For this later is, when we do not only the matter God commands, but out of love and obedience to him, with that godly frame of heart, that is acceptable unto him.

In the next place therefore, let us consider, What is the acceptable doing of Gods work, which will be rewarded? And

First, That onely is Gods work, which is commanded and willed by him.* 1.129 We are often commanded, to understand the good and acceptable will of God. Many think they are doing Gods work, when it's the Devils, because they look not for warrant of it in Scripture. By the knowledge of Scripture a man is made per∣fect, or prepared for every good work, 2 Tim. 3.17. So then, that is Gods work, which is appointed by him, approved and commanded by him, of which a man can bring Scripture, and say, Thus saith the Lord. All that superstitious worship, which the Pharisees so multiplied, and for which they thought to be more accepted with God, than others; It was none of Gods work; It was not acceptable coin; it had none of Gods superscription upon it. And our Saviour speaks of cruel persecutors, that they would think they did God service in killing his own sheep, John 16.2. This is an heavy and a dreadfull delusion, for men to take the works of the flesh, and the works of the Devil for Gods work. If there∣fore thou wouldst not be deprived of a reward, be sure out of the Scripture, that it be Gods work for the matter of it.

Secondly, It's acceptable labouring, when it is done in such a manner. For God doth not accept of any labour for him, meerly from the painfulnesse of it; For if a man give his body to be burnt, and have not love to God, it's nothing worth. Not (I say) from the painfulnesse or length of time, but from other qua••i••••cati∣ons; and they are these,

1. It's profitable working, when the persons are first made the Lords, when they are justified and sanctified. Make the tree good, and then the fruit will be good. The person must be first sanctified, ere any work can be acceptable: He is an unclean person till then, and all things are unclean; To the defiled all things become defi∣led, Tit. 1.15. Oh that people would attend to this! They only look to the good matter of the work; they pray, they give alms, they live soberly, but they have no knowledge about the root thereof. Are their persons justi∣fied, their natures sanctified, without which no work of God can be done acceptably.

2. A Reward is due to that work only, which is done for Gods sake, out of love to him. The Pharisees praying, and other acts of Religion, have a terrible verdict by Christ upon them, Verily I say unto you, they have their reward, Mat. 6.2. O words of terrour and horrour! They did all those acts to be seen of men, to be applauded by men, and they have their reward, this is all they shall have; our Saviour useth that affirmation, Verily I say unto you, when he speaks earnestly, and would have men diligently mind what he saith, Verily they have their reward. Oh what will the praise and glory of men avail thee, when thou and thy duties shall be cast away! Know then this worm will devour thy gourd, vain glory, car••al ends and designs upon Gods works, will make all to be thrown away. When the Devil cannot keep thee in the works of darknesse and of wic∣kednesse, that thou wilt do them; then he indeavours to marre thy good works, by throwing some dead flie in this box of ointment, vain-glory, and self-ad∣vantage.

3. That work will onely have a reward, which is done with that measure and degree of love and fervency that it ought to be. Every Sacrifice was to be offered up with fire; and every duty is to be performed with much zeal, and inflamed affections to God. Fervent in spirit, serving the Lord, Rom. 12.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, boyling over; that argueth the fire of zeal is under every duty. I have some∣thing against thee, saith Christ, because thou hast left thy first love, Revel. 2 5. she had not lost all her love, she was not bereaved of all; but yet because she had not such degrees, such fervency as she had, God reproveth her. Have not many of Gods own people lost their first praying, first hearing, their first zeal and affecti∣ons to good things? Cursed be he that doth the work of the Lord negligently, Jer 48.10. Here is no reward, but a curse to such, who in Gods work are negligent and

carelesse; and it's a great dishonour to God, that thou shouldst be fervent and active in the pleasures of sinne, in the service of Satan, and not in Gods work.

4. The work to be rewarded, is that which is constantly done with perseverance, holding out to the end. Mat. 24.13. He that endureth to the end shall be saved. If a righteous man leave his righteousnesse, and commit iniquity, &c. all his righ∣teousnesse that he hath done shall not be remembred, Ezek. 33.13. There are those who begin in Gods work, and end in the Devils. There are those who by the knowledge of God escape the pollution of the world, and then return again to their vomit, The later end of such is worse than their beginning, 2 Pet. 2. Take Ju∣das for a dreadfull instance, he leaveth all, and followeth Christ, he preacheth the Gospel, he worketh miracles, he casts out Devils from others, but he pro∣veth an Apostate himself; the Devil enters into him at last, and so all those seem∣ing good works perish. Oh that those who have an aguish goodnesse, some good fits in time of danger, of diseases! Then they will call upon God, then they will speak of God, and do what is good. Oh that such had an heart alwayes to do so! Blessed is he whom his master, when he cometh shall find so doing, Matth. 24.46.

5. The work to be rewarded is, that which is done fully and plenarily. There is a full measure of grace to be heaped over. The Scripture speaking of Caleb, as one that followed the Lord heartily, saith in the Hebrew, He fulfilled to go after the Lord, Deut. 1.36. that denoteth his whole heart was in it. Now there must be a three-fold fulnesse in the work of the Lord:

1. A fulnesse of the Subject. The united strength of the heart must be joyned together; not to serve God with distractions, an heart for him, and an heart for the creature.

2. A fulnesse of the Object; every work of the Lord. They are to be prepa∣red for every good work. You read of many that did many good things, Joash, Amasiah, Herod, but because they were not fully for every good work, they lost this reward. Now of all works, those that do more immediately relate to God, to the Gospel, his truth, any work looking this way will be rewarded Hence a Cup of cold water given to a Prophet in the name of a Prophet, Mat. 10.41. in reference to this work, shall have a Prophets reward.

And lastly, Fulnesse of degree. They are to abound in the work of the Lord; to adde one grace to another, to be rich in faith and other graces.

Ʋse. Will a good work thus circumstantiated be sure to be rewarded? Then take heed of two contraries to this work of the Lord,

1. Of idlenesse, unprofitablenesse and unfruitfulnesse. The way to Heaven is a way of labour, the work of faith, the labour of love, and the patience of hope, saith the Apostle, 1 Thes. 1.3. Every grace is laborious, and therefore we are commanded to strive to enter in at the straight gate, Luke 13.24. Oh set it down for a principle, such a jolly, loose and secure life, that I live, can never be hap∣py! Christianity is compared to running in a race, 1 Cor. 9.26, 27. to fighting and wrestling; the subduing of sinne, to mortifying and crucifying of the flesh; What then will become of thy carelesnesse, thy negligence? Oh fear, lest God curse thee, as the barren fig-tree, lest he say, Cast that unprofitable servant into everlasting flames!

2. Take heed of the other contrary, upon which the greater wrath of God will fall, and that is, To do the Devils work. Our Saviour told the Pharisees, They are of the Devil, and his works they did, John 8.44. What were those works? To oppose Christ in the Ministry, to rebell against that glorious light of the world? Men are possessed with the Devil in their souls, as well as in their bodies. Thus the Devil is said to enter into Judas heart, and to fill Ananias heart; and when they are thus, then they only serve him, and fulfill his lusts. Lying,

that is the Devils work: Malicious opposing of godliness, and good men, that is the Devils work: Yea, all sinne is in some sense the work of the Devil, 1 Joh. 3.8. Therefore Christ is said, to come into the world, to dissolve the works of the Devil. Take heed then, lest while thou share with him in his works, that thou do also in his punishments: L••st it be said, Depart into everlasting fire prepared for the Devil and his Angels; as also, his fellow workers.

Having considered what the work is, now let us consider and admire at the Reward: And before we come to shew what Reward it is, take notice of a di∣stinction or two.

First, There is an Essential Reward; and that is, The enjoyment of God in full Assurance and Delight. This, all that work for God are sure to have. All that are made happy, have the same God, and the same Christ. They all agree in this. The dwarf and the gyant are both equall in this, as the Apple of the eye in a Child, as well as in a grown man, is able to see the same great Moun∣tain.

Secondly, There is an Accidental Reward; and that is, Some Degrees of Glo∣ry: Because of greater labour and sufferings for Christ, one may partake of more Glory then another. For, though all the glorified Saints are compared to Stars, yet as one Star differeth from another in Glory; so it's here. In Justifi∣cation, all the godly are equall, though some men have more sinnes pardoned then others; yet, the acceptation of them through Christ, is equall. So that intensively, though not extensively, all are alike justified. But in salvation, there are Thrones prepared for some above others. Neither in that ambitious Petition of the Mother of Zebedees Children did our Saviour deny, there were chiefer places then other in his Kingdom, but he rebuked their carnal ap∣prehensions about such things, Mat. 20.33. Thus you have a Prophets Reward spoken of as a greater Reward then others, because of their choice work for God; and the manifold contradictions they endure from sinners, because of their labour.

Secondly, It's lawfull to encourage a mans self in working for God, by this, that there is a Reward. There is a lawfull self-seeking, viz. of immortality,* 1.130 and honour and glory, Rom. 2.7. This is good to be observed, because some tender people have been much troubled, as if they were gone no further then hypo∣crites, because they find such desires of Heaven and Glory, moving them in their duties. Oh! they think this is to serve God for their own ends! Did not Christ live and die for me, though he got nothing by me, and why should not I for him? Now, two things we say to this.

1. It's true, in every godly man, there is such an ingenuous Principle of grace in him, that he loveth God and Christ for their own sakes. Though there were no Heaven, no Hell, yet such is his spiritual constitution, that he cannot but love God, and hate sinne. The reason is, because he is made a new Creature, hath a Divine nature: And that is, a spontaneous, free, and willing principle to what is holy, without any outward motives. As a dutifull Child loveth his Father (though poor,) though he hath no Inheritance to give him. As the Mother loveth her Child, and takes all that care about it, from an inward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when there is no hope of a reward. Hence the motions of grace are compared to thirsting and hungering. Now, you know,* 1.131 we do not use to pro∣mise a reward to an hungry man, if he will eat. And thus you may see David often in those pure strains of love and longing after God, making him the Ob∣ject of his delight, he loveth God, that he may love him more: And, he loveth him, because he loveth him. If he said of humane love, that it was a nescio quid, burning in a mans breast; it's true of Divine love. But yet

2. It's lawfull for all this to stirre up a mans heart to this duty, because of the

glorious Reward God hath promised, both by Precept and Example. Precept: For in several places, the Scripture exhorteth to our duty; Because our work will not be in vain, 1 Cor. 15 ult. We judge these afflictions light (saith the A∣postle) while we behold the things that are not seen, 2 Cor 4. ult. Christ shew∣eth his Disciples the glory of Heaven, that thereby they might not be discouraged in doing or suffering for him. Now the Word of God, must stirre up an un∣lawfull coveting in the heart, if seeking thus for eternal Glory were a sinne. And then, we have the Example of Christ himself; He in all his Sufferings, had a•• e••e to the joy that was se•• before him, which made him endure the Cross. And of Moses, it is said, Heb. 11.26. He had respect to the recompence of the Reward: He did mark it diligently, as the word sign••fieth. We must therefore distinguish between Amor m••rc••dis, and Amor mercenarius, a loue of the Reward is not presently a mercenary love; but then, when it's only for that; when there is no inward change of the nature and frame of a man.

* 1.132Thirdly, The reward of godliness, or working for God, is again two-fold: Either Temporary here in this life, or Eternal in that come. Godliness hath the promise of this life, 1 Tim. 4 8. No promise of any temporal mercy, is made to a wicked man. God (indeed) by his Providence, d••sposeh many of those out∣ward mercies to them, but they are not by the promise to them. They are Ismael's, not Isaac's. For all the Promises are Yea and Amen, firm and su••e in Christ, 2 Cor. 1. God (indeed) gave Nebuchadnezar a temporal reward for his service, in destroying Tyre: And Austin saith, That that earthly domini∣on the Romanes had in the world, was a reward of their Civil Justice: But these things are not still the fruit of a gracious Promise. Therefore they have them not in special mercy, neither are they sanctified to them. They have a right and dominion concerning them, but not a sanctified use: They are to them as Saul thought Michall would have been to David, to his utter ruine and ensnaring of him. Otherwise:

Godly men only have the Promises of all the good in the world. No good thing will he withhold from them that fear him, Psal. 84.11. But the Reason why these Promises are not alwaies made good to them, is, Because this would hind••r the grand Promises, that are for the••r spiritu••l good.

These things explained, let us consider Wherein lyeth this reward of working for God,* 1.133 either in this life, or in the life to come. And truly, in this life, if there were no Heaven, no Happiness, no Enjoyment of God, there is enough to put us on it. As

First, There is a great deal of Peace and Comfort of Cons••ience in doing what is good. The very Heathens observed, that Virtus est sibi praemium; Vertue is a reward to it self. It brings such quietness, such tranquil••ty, such comfort; that it's desirable to be doing Gods work, if there were nothing else. When David with the people, offered so willingly unto God, what a deal of comfort and joy did David find in the very duty it self? Who are we, that we should be able to offer so willingly, 1 Chron. 29.14? For as on the other side, sinne hath a sting, and carrieth a tor••ment with it, filling the Conscience with fear and trembling, and horrour, as in Cain and Judas. None rationally would have the pleasures of sinne for a season, for the tortures and torments of it which are perpetual. Thus on the contrary, Faith and other Graces, they are accom∣panied with joy in the holy Ghost. When a man keeps a good Conscience to∣wards God and man, he hath a continual Feast, better then Dives, he fareth diliciously every day. Pindar, a very Heathen Poet, called a good Consci∣ence, The sweet Nurse in old age; yea, in young age and all ages▪ Not but that the godly themselves, may be many times in great trouble of spirit: You see David often crying out upon his soul, because it was so cast down, and calling upon himself to trust in God. But this disquietness in the godly, is caused partly by

their own fault, and partly by the Devil; he is a roaring Lyon, he disquiets their peace, though God indeed suffer him, for his wise ends; as you see it was to Job. Oh then, that you would alwaies be doing Gods work! If you did but know how comfortable, and how sweet it is above the labour for worldly things, your hearts would be enamoured with it.

Secondly, When we do Gods work, he further rewards with more spiritual strength, and enlargeth our Abilities; so that the more we work for God, the more we may.Thus in the Parable, He that had five, he gained ten, Luk. 19 16. To him that hath, shall be given. And the promise is, That the godly shall not be faint or weary, but renew their ctrength like an Eagle, Isa. 40.31. Yea, as they grow, so they shall persevere and overcome, and be established in what is good: Now this is a great Reward in a godly mans account, though the wicked regard it not. That they shall have more gracious strength; that they shall grow up into further Communion with Christ; that their hearts and graces shall be bet∣ter. Oh! How heartily doth the soul pray for these things, and grieve, when it finds a defect! Now, God hath promised this to those that abour in his work.

Lastly, They are sure to have Gods Protection and Presence to support them in all their labour. The Apostle cals it labour, and that which is accompanied with pain∣fulnese: And indeed, the whole work of grace is very troublesome to flesh and blood; their Combates and Conflicts within; and then very troublesome to man without in the world, which makes the world hate and oppose them. Now then, the work of God being thus opposed within and without, did not God protect, did not he draw nigh with his support, and deliver, or strengthen; none were able to abide. Thus you see a three-fold encouragement the godly have to labour for the Lord, even in this life. Oh! Why then should any be so diffident, as to think they shall lose by God, that godliness will be an hinde∣rance to them! Do but be sure, that thy work is Gods work, and thou doest it in Gods manner, and never fear the issue of things. God is not unrighteous (saith the Apostle) to forget your sufferings, Heb. 6.10. You read, that God put up all Davids teares into his bottle: As Christ would not have the least frag∣ment of bread lost, so God will not let thee lose one mite for him: Thou shalt never say, God hath hindered thee. When Abraham, for Gods glory, would take none of the King of Sodoms wealth, God presently said to him, I am thy exceeding great reward, Gen. 15.

In the next place, consider What is the eternal Reward,* 1.134 and how eye hath not seen, nor hath it entred into the heart of man to conceive. If the Queen of Sheba's spirit fainted within her, to see all the glory of Solomon, what then would it do, to behold all the glory of God, laid up for those that love him! This is like Ezekiel's waters, that rise up higher and higher. God (by reason of the sovereign∣ty he hath over us, and because we are his creatures, having all from him) might have commanded all our work and labour, and given us nothing when we had done; yea, he might have annhilated us immediately into our first nothing: for we were his servants, more then any can be servants to men: And our Saviour saith, What Master, though his Servant hath been at work, will bid him sit down presently, and not rather command him to wait on him? Doth he thank that servant after he hath done what is commanded, Luk. 17.9? Now then, if God (who might have given us no reward) shall yet out of his bounty give us a re∣compence, and that, not only in this life, but so glorious an one in the life to come: Here the soul may be amazed, and cry out, It's streightned, It's streight∣ned, within it self, not able to speak of the bounless love of God! For, consi∣sider how great a Reward it is.

First, It is God himself, communicating his goodness,* 1.135 and comfort to him that hath done his work: Then shall we be with the Lord for ever. This is called see∣ing

of God; and, seeing him as he is, 1 Joh. 3.2. No longer as in a glass. It's di∣sputed, Whether formal Happiness consists in the acts of the understanding, as, knowing of God; or in the acts of the will, loving of him, and embracing of him: But we conclude, in both. So that this reward being God himself, as he told Abraham, it is infinite as he is, and as God himself is inestimable. Et tunc dig∣nè eum aestimans quando inaestimabilem dicimus, & quicquid de Deo dici potest, eo ipso est indignum, quia dici potest. Thus it is of the reward. The great mercy covenanted in the Promise, is, That God will be our God; and this is compleated in Heaven.

Secondly, This reward lieth in the full glorification of the soul in all the facul∣ties thereof, and body in all the parts thereof. The spirits of just men made perfect, Heb. 12. There needs no more grace, no more holiness; There is no more sin or remorse about it. It's like the higher Region, where no troublesome meteor's are. Oh! What a bottomless subject is this! That thy understanding should have no more darkness in it! Thy will, no more disobedience in it! Thy heart, no more dulness or sluggishness in it! Oh! you would think we were speaking of some Platonical Idea, or metaphysical abstraction, and not of a re∣allity indeed: But yet the Scripture assures the godly of this Reward. And then for the body, it's made a glorious body; all vileness and loathsomeness is re∣moved: It's an immortal body: No more death, paines, or any distempers. This Honour will God put upon those that labour for him.

Thirdly, The Eternity of this happiness, that is astonishing also. We shall be with the Lord for ever, 1 Thes 4.17. Come ye blessed, inherit everlasting glo∣ry. Oh! Who would think much of the present service or labour for God, when it will bring an eternal weight of Glory! Think what eternity is, if we poor mortals, that measure all things by time, can tell how to think a∣bout it.

Fourthly, The fulness of this happiness; an aggregation of all things that may make happy, either within or without. Therefore in the Scripture it's repre∣sented by all those things that are glorious in the world; a Kingdom, a Crown, a great Feast, Jerusalem from above, is paved with all precious stones. This is only to lift up our hearts, and to say of all earthly glory, Alas, what is this to heavenly? If the taste of this; if drops be so much, what then is the Ocean.

* 1.136Fifthly, Consider the vast disproportion of this, to those works thou dost for God. What equality is there between God and all those glorious Priviledges, and those duties thou doest? How can any plead merit or worth? Where can there be any trusting in our selves? Oh! you that think to be saved for your Prayers, Alms-deeds, you know not what a great and glorious thing salvati∣on is! If a man should have all the world given him for lifting up a straw, it's no such disproportion as here is. For

1. The one is infinite, and thou art a finite limited creature. The Angels are not found pure in his sight, and what hope hast thou?

2. What work thou doest for God, God he first works it in thee; so that thou labourest for him of his own, and yet he rewards it.

3. What thou doest for him, it's accompanied with much evil and many imper∣fections. Bona meaneque mea sunt, neque purè bona sunt. There is four leaven still abiding in thee.

4. Thou hast formerly been a servant to Satan, done his work; so that God might damn thee upon the old score, though thou wert now able to do all things perfectly.

5. Whatsoever thou hast done, is but thy duty: God need not reward thee, or might have bestowed a less reward.

6. What work thou doest, as it is a due, besides God doth not need it: It addeth

nothing to him, if thou art righteous, that doth not better him; it's thy happi∣nesse, not Gods.

Lastly, All thou doest is but for a little time, that the little work thou hast done for God, should be rewarded to eternity. Here is matter of wonder: So that all these considerations should teach deep humility. O wretched and foolish Phari∣see! Thou fastest, thou prayest, and thinkest by this to be saved. O pray for eye-salve, to have thy eyes opened! Let this

1. Drive people out of self-righteousnesse, and trusting in their workes. I would this sinne were onely among Papists. Oh no, it's too much imbred in the hearts of Protestants! How can the civil righteous man die without roaring, and trouble of spirit? lest he be an hypocrite, an unregenerate person, one that ne∣ver felt the power of godlinesse; but only he hath a secret confidence of the goodnesse of his heart, such and such things he hath done, and there are many worse, and this doth exceedingly harden him.

2. Be not slack, or grudging in Gods work. Oh how unreasonable is it that thy heart should be so unwilling, so listlesse, so repining? Why dost thou not remember what a reward God hath laid up for those that labour for him? Oh when thou comest to enter into thy Masters joy, thou wilt think, if it had been ten thousand times more, it had been too little!

Verse 9. For we are workers together with God.

THis ninth verse is a further amplification of Pauls intent, which is to presse unity against factions and divisions; and it's a declaration of his Argument before, which was, The planters and waterers are one, but God gives the increase. This he further illustrates in the beginning of this verse, For we are workers to∣gether with God. We are all in Gods vineyard, and labour unto him. So that this expression doth as much extoll the office of the Ministry, as the former did seem to depresse it. For how great a glory is this, to be workers together with God, Omnium divinorum divin••ssimum est, saith an Ancient. It's the divinest work that can be to be instrumental to bring a rational soul to its first principle, which is God, from whom it hath apostatized. But

First, The words most be explained, then the sense. We are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Labourers or Workers with. The Vulgar Translatours, Dei adjutores, we are helpers of God; but that is very unsafe. For to help supposeth weeknesse and infirmity▪ Yea some dislike the expression, Gratia adjuvans, as if God did not change the will, but onely help it: as Lactantius also blamed the Heathens for calling Ju∣piter â juvando. But God hath appointed the Office and Gifts of the Ministry, not out of need, but from meer love to us, dealing with us in a suitable and ac∣commodated way to our nature. The Apostle useth the same expression, 2 Cor. 6.1. We as workers together with him, &c. If we interpret the word thus, then in what sense can this be made good? And

First of all, The Apostle doth not here speak of every particular man, in re∣spect of his conversion, as if we did work with God in that, by our own power and free-will. There were some Divines called Synergists, from the word in the Text, because they did hold, That mans will did co-operate and work together with God, in turning to him. But this is nothing to the Apostles meaning in this Text, for he speaks of ministerial labours, and Gods blessing them.

Neither in the second place is the meaning, though of the Ministers, As if they with God did work faith and repentance in the hearts of the hearers. No, the Apostle said before, That God only gave the increase. Baldwin the Lutheran up∣on

this place, putteth the Calvinists and Swenckfeldians together; because the Calvinists hold, That the Ministry reacheth only to the outward man, the words thereof not being able to reach to the heart; but they do greatly differ from the Swenckfeldians, who do make the verbum externum nothing, and runne wholly to the verbum internum, whereas we hold, the necessity of the external Word, though ehe efficacy thereby be solely to be attributed unto God.

Neither in the third place is the meaning of it, as if the Ministers of God, in what they laboured, did it by their own power. No, when the Apostle said, I laboured more abundantly than they all, he addeth, yet not I, but the grace of God which was with me, 1 Cor. 15.10. Therefore God first inables them to work; They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sub-operatours before co-ope∣ratours.

But the sense in the first place, though not generally received, may be this, We are Gods workers together in his vineyard, or for him. So that the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will not have relation to God, but to fellow-labourers, as Paul cals others, his fellow-labourers. Timothy is called his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 16.21 But

Secondly, Take it as generally set down, the sense is, God who onely giveth increase, hath yet appointed the Ministry in an external manner to be dispenced. So that we work with God, in that we preach the Word, and apply it to men, though God onely give the virtue. Even as the Apostles might be said, to work with God, when they wrought miracles; they touched the diseased man, they speak to him; but the miraculous cure is wholly of God. Hence Mark 16.20 God is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Apostles, because he wrought mighty signs and wonders by them. Observe,

* 1.137That the Ministers of the Gospel are workers with God, for the conver∣sion of mens souls. So 2 Cor. 6.1.

In what sence they are (you have heard) not by immediate producing of any spiritual effects, but by the external application of the Ministry to the people. As Ge∣hezi carried his Masters staff, and touched the child with it, but that did no good, till Elisha came himself. God in Creation did use no instruments at all. Yea, some Schoolmen dispute, That no creature can be used as an instrument in Creation, be∣cause it cannot work, but about something, whereas the forme of Creation is no∣thing. But in these divine effects, which are also a spiritual creation, and no less impossible to humane power, God will have the Ministry as a necessary antece∣dent means unto the conversion of men. Hence the Scripture doth so often attribute this mercy unto the preaching of the Word, yea and increase of grace afterwards.

In the first place consider, What Reasons may be for this; Why God will use such workers with him, he needeth not the parts or gifts of any. It's but his word, and all things by it are wrought in Heaven and Earth: Yet both in the Old Testament and New, he hath appointed some, by whose outward Ministry, he would gather a people to himself. And

* 1.138First, This is a fit, and an accommodated way to our natures. When God sends men of the same mould, and subject to the same affections; this may the more easily draw us. When God delivered the Law himself, it was with such terrour and majesty, that they desired, that God would not himself speak any more to them; so that meer men would not be able to bear the immediate ap∣proaches of the Divine Majesty to them. Hence in the Old Testament, when any divine apparition was made; they presently concluded, they should die im∣mediately, Can any see God and live? Thus then it's Gods goodnesse and love to appoint men of the same mould to be his messengers, to importune you in his stead.

This is more sutable to you. As the Fowler catcheth many birds by one decoy, a bird of the same feather: or rather as the Apostle argueth concerning Christ, It became us to have such an High-priest, that could be sensible of our con∣dition, and compassionate with us, Heb. 7. Thus it is here, it becometh us to have such to bring us home unto God, that are affected with our estates, that have the same temptations in them, as other men. Hence the more experience, Gods Ministers have of the work of grace, the temptations of Satan, the deceitfulnesse of sinne, the more fit they are to comfort others, or to deliver them out of snares. As face answereth face, so the heart of man answereth another, Prov. 27.19.

Secondly, He may do it to oblige us and tie us to his instituted means. It's a great caveat in the Scripture, and frequently urged, No man must follow the ima∣gination of his own heart. And in the New Testament many Commands, To obey them that watch over them in the Lord, and to submit to them for their workes sake, Heb. 13. Thus also in the Sacrament, God, though he be not bound to them, he can work grace as he pleaseth, yet he hath bound us. Therefore that no man might neglect or despise the Ministry, thinking, What needeth this prea∣ching, I may have grace by immediate revelations, God is not tied to these ex∣ternals? Now God would prevent such loose principles, and bind us up to his in∣stituted way, he will bind us, though he is not bound.

Thirdly, Her••by God would exercise the humility, meeknesse and obedience of men. Oh it's a great matter for men to submit to Gods institution! These are Sh••pherds, they are Guides, they are Watchmen, they are to instruct, to exhort, to rebuke, and that sharply, as occasion may serve. Now how many men do ab∣horre and disdain this, thinking all such Church-subjection, worse than Turkish slavery? The Scripture indeed commends to the Ministers of God much pati∣ence, much meeknesse, and that they should not Lord it over Gods heritage, 1 Pet. 5.3. But it's hard to discharge all ministerial duties, especially that of power∣full reproving of sinne and Church-censures, and not to have this accounted pragmatical lordlinesse. As they said to Lot, He will needs be a Judge over us, Gen. 19 9. because he opposed them in their wickednesse. Hereby then God will try thy humility, and exercise thee, if thou canst submit to those wayes God hath instituted in his Church, not scorning to be either instructed or rebu∣ked by such.

Fourthly, That men might be the more inexcus••ble. For if thou art not now converted and turned from thy sinne, who shall plead for thee? We may take up that of the Apostle, you need not say, Who shall ascend up into Heaven, or descend into the lowermost parts of the earth? For the Word is near you, and nigh unto you. Yea the Scripture maketh it a mercy, when we have men of our own tongue, and not a strange one, that delivereth the Word unto us. Oh then, how speechlesse wilt thou be at the great day, when God shall arraign thee? Why hast thou not left thy sinnes! Why hast thou not forsaken thy evil wayes? Did I not send Messengers of thy own flesh and bloud? Did they not speak in a tongue thou knowest and understoodest? Why then have ye been rebellious? Oh think of this! for there is no sinne, that God will punish so severely, as that his Messengers have come away doing no good to a people. God will one day make you know, what it is to have a labourer for him amongst you, Then shall they know they had a Prophet among them, Ezek. 33.33. Then when they shall be punished more than any other people in the world. Then, when in their own consciences they shall be convinced: Oh we heard these things, we were told of these things, but rejected them!

Fifthly, God will hereby declare his power so much the more. For God to have labourers with him, doth not derogate from his power, but advanceth it the more; for when you see him work those divine and admirable effects, by such a

contemptible way in the judgment of flesh and bloud, hereby God is the more set up. We have this treasure in earthly vessels, that the power may be of God, 2 Cor. 4.7. Hence Paul cals it, The foolishnesse of preaching, 1 Cor. 1.21. that which is so mighty through God, to confound the great things, and wise things of the world, he cals it, The foolishnesse of preaching, because in carnal reason it is so, both in regard of the matter and the means, or messengers thereof. God could have immediately and suddenly destroyed Jericho with his command, but he would have them compasse the City seven times, and blow with Rams horns, and then the wals must fall down. Now Gods using such unlikely means, made his power the more apparent, which made the Apostle say, Our weapons are not carnal, but spiritual, but because they are spiritual, may they not be despised? No, they are mighty to the casting down of the strong holds of sinne, and whatsoever doth lift up it self, 2 Cor. 10.5.

Now to this there needs one Caution to be added, viz. That this connexion between the labour of the Minister, and Gods working, is not natural, necessary and perpetual. Paul may plant, and Apollo may water, yet God give no increase. We may work, and yet neither the presence or power of God be therein. It's not here as in the works of nature; there God hath made a perpetual and unal∣terable Decree, where such and such causes work, he will also work; but this is not so. As for the Lutherans, who will not acknowledge, that the Ministry, and Gods Spirit are ever divided; neither in the Sacraments, (Baptism for ex∣ample) will allow a Baptismus externus, and internus, I know not how to under∣stand them, much lesse consent to them.

Now if you ask, When may it fall out, that though the Ministry laboureth, yet God doth not work with it? I have spoken to this already; Reasons may be on Gods part, the Ministrers and the peoples. I shall onely speak to the hearers this two-fold duty, if they would have God work with us, if you would find the Lord in our Ministry, that howsoever it have no virtue or efficacy to others, yet it may have to you; do these two things,

First, Work with God in prayer, that he would work with the Ministry. Effe∣ctual prayer is the first wheel that sets all on going. Prayer is the key of Hea∣ven. Hence the Apostle James speaks of a prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 5.16. work∣ing. Whatsoever God will do, he will do only to a praying people. It's like the Prophets arrow, if that be stuck not in the ground thrice, but often into Hea∣ven, so often will it bring glorious effects. Now let this prayer be working two wayes:

1. In the general, That God would set up spiritual labourers in every Congre∣gation. Our Saviour taught his Disciples to pray, That God would send out la∣bourers into his harvest, Matth. 9.38. Every particular Congregation without such a worker with God, is like the world without a Sunne. Wo be to them that are thus alone.

2. Pray in particular, That Gods work by the Ministers work may go home to thy heart. Be exceedingly afraid, that thy condition be not made like that of Sauls, whom God would not answer any kind of way. As Elisha struck the waters of Jordan with Elijahs mantle, saying, Where is the God of Elijah? and presently the waters did divide and give way, 2 Kings 2.14. Do thou say, Oh where is that mighty God that wrought so with Peter and Paul, and other servants of his!

Secondly, Take heed of such sinnes, as may provoke God, not to be with the Ministry. The word of God is not an hammer battering, is not a fire consuming many times, because of thy unthankfulness and rebellion. The Jews did so long sin against God, that he forsook the Temple, and answered them no more there. Thus a people may quickly provoke God to leave the Ordinances, so that thou shalt find no benefit; no power in them, but even consume in thy sin.

Ʋse. 1. Is the•• Ministry a working with God, then it may teach Mi∣nisters,

First, That they be not workers with the Devil. And that is two waies; either by bringing in the Doctrine of Devils, all Heresies and false worship, which are the works of the Devil: Or, Secondly, That they do not sooth and flatter men in sinne, as if they prayed that the Kingdom of darkness may come, and not the Kingdom of God. And

Secondly, So to walk, as those that work with him. Who is sufficient for this? What holiness, purity, humility is required?

Ʋse 2. To the people. Is it a working with God? then lay aside all prejudice and cavils against it: Neglect it not, thou refusest the work of God upon thy soul. This is the way wherein God will discover his power.

Secondly, Wonder not if the Ministry hath many times wrought such powerfull effects; that the blind see, the poor are humbled, the lofty cast down, and mens hearts changed, for God worketh with it.

Ye are Gods husbandry, ye are Gods building.

The former part of this Text contained the description of the Office of the Ministers in the Church of God: They were labourers with God; This latter part describeth the nature of the people, and the Church of God, in what suteable relation they stand in, viz. They are Gods husbandry, they are Gods building. Here is a two-fold Metaphor, and the first, that referreth to the comparisons the Apostle had used before, of watering and planting; Now an∣swerable to this is Gods tillage: the latter, of building the Apostle prosecuteth in the following Verses: Both these similitudes tend to the same thing, yet they both have their peculiar signification likewise, and emphasis. The first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both the matter and object, that they are Gods field, ager co∣lendus; as also Gods work about it: we may put both the similitudes together, and Observe

That the people of God are his husbandry, and building.* 1.139

The Scripture doth delight to compare the Church to many similitudes; all which shew the tende•• and dear respects it stands in towards God: Some∣times to a wife; sometimes to a body; sometimes to the branches of a Vine; at other times to a garden; to a Vineyard; and here to a field, and an house. Every one of these similitudes hath some peculiar respect, which the other hath not; and yet they all shew the near conjunction and relation they have to God. They are excellent similitudes, because they partly shew Gods tender love to us; and partly they teach what holy and pur•• persons we should be to God: So that here is both great priviledge, and exact duty. We will first handle these two similitudes joyntly, and then severally: Joyntly in that they are Gods husbandry, and house; It implyeth these things.

First, The power and goodness of God in making them so.* 1.140 A building is not of it self; every body that seeth a house, presently concludes the house did not make it self; so if you see a field well husbanded, plowed, sowed, and cloathed with goodly Corn, we all know, of it self the earth would not do so: but rather its curse is to bring forth briars, and thornes: So when you see a people leaving the sinnes and superstitious Idolatry of the world, walking according to the rules revealed in Scripture▪ you must necessarily conclude, this men have not of them∣selves, they cannot have this by flesh and blood. Hence God speaking of the Church of Israel, said, He planted a Vine, Jer. 2.21. even as the pleasant garden

of Eden was planted at first. Thus the Psalmist speaking not of our natural, but Church-Creation, saith, We are the sheep of his pasture, he hath made us, and not we our selves, Psal. 100 3. So then it is God that hath made us not only creatures, but a people believing in him, and worshipping of him.

Secondly, It doth imply dominion and absolute soveraignty over us. Even as the Master that buildeth the house, appointeth what customes and orders shall be in the house; the Husbandman appointeth what seed he pleaseth for the ground, Heb. 3.6. Christ is said to be a Sonne over this house, whose house the godly are; he is there exalted above Moses who was a faithfull servant in the house of God, and appointed what worship God commanded, but Christ was over the house, as well as over him that built it. This point is of great consideration; for how durst men in all ages have brought in such superstition, such heresie, such tyranny in the Church of God, if they had remembred there is but one Master in the house of God, one Law giver: All Officers are but servants, and not Masters.

Thirdly, It denoteth propriety and interest that God hath a right to us, that we are his, and not our own. The house is the owners, he hath the propriety of it; and therefore the Scripture is not content with these similitudes, but useth these that declare a sweeter union, and nearer; as that of a wife to a husband, that of the body to the head: So that by this means, they who are indeed of this building, of this field; they are more happy then all others in the world, for God is in covenant with them. To them only God is their God, and they his people. And when the Psalmist had spoken of all external felicity, saying, Hap∣py are the people that are in such a case; he addeth, Yea, happy are the people whose God is the Lord, Psal. 144.15. So then, we cannot name a greater Prerogative and Priviledge, then to be in such a relation, all that God hath, is their's; his wisdom, power, and goodness. Only by the way, take notice, that many are externally of this husbandry this building, that are not internally; and there∣fore such have not the Promises made good to them in all respects. How hardly can we say of many people, They are Gods building? Yea, they are rather the Devils Den, and his Hell. (But more of this hereafter.)

Fourthly, It supposeth care, love, and protection: This floweth from the other. Propriety causeth care and love among men. What cares a man for another mans Field, another mans Corn, but he looketh to his own? He weedeth that, he fenceth that, he keepeth that from all violence: And this (certainly) should encourage the godly in their conflict with sinne. Oh! they complain of the weeds, thornes, that grow up in their heart, that choak the good seed; let them remember, they are Gods, as well as their own, and it belongs to him! It's for his honour and glory to have these thornes pulled up: It makes for Gods praise, that thy heart be a room swept and kept clear for him to lodge in. Oh! urge this in Prayer! O Lord, am I not thy husbandry? Is not my soul thy building? Why then lieth it thus ruinous? Why is it neglected by thee? It's not only my comfort, my happiness, but thy glory and honour is interested in this.

Come we in the next place, to consider the several similitudes: And

First, Ye are Gods Husbandry. Take notice, that he doth not here speak, of the invisible and mystical Church of Christ, but as they were a visible Church at Corinth; As there was a visible company of men, openly and publiquely professing the Faith of Christ, and joyning together in an external Communion in holy Ordi∣nances. Here is much in this, for it sheweth how all our particular Congregati∣ons should be; what manner of Societies, even such as are Gods Husbandry, Gods Tillage, Building and House. This is the great truth that people should hearken after, that they walk worthy of such glorious Titles and Rela∣tions.

This Relation of being Gods Husbandry, implieth something on his part,* 1.141 and many things on ours. On his part:

First, That he finds all people of themselves like a barren wilderness, and fruit∣less desert. The Curse upon the ground, is fulfilled in them, to bring forth no∣thing but briers and thornes. All the things of grace and godliness, are not only above our natures, but contrary to them: Even as if a man should see a piece of ground like the very rocks, that no Husbandry could ever do any good on it: The same are all people, when the Word comes at first to them. In other expressions it's called raising up Children to Abraham out of stones. And as wild beasts delight to be in the wilderness, that is their habitation: Thus are all men till converted by the Word, so many wild beasts carried away with bruitish lusts, in the wilderness of the world; which makes the Scripture compare them so often to such things. Oh then, bewail the roughness and obstinacy in thy heart to what is godly.

Secondly, It supposeth that grace and godliness is wholly planted by God in their souls; for this floweth from the other. Seeing we are such a barren wilderness, what fruit can ever be expected from us? All the fruit then, of righteousness and godliness doth come wholly from him: We of our selves stand like so ma∣ny rotten fruitless trees, to be cursed by God, and cut down for the fire; but it's the grace of God, that works the beginnings and increase of all godliness in them. Marvell not then, if you see a people under the sweetest and best seasons of grace, to be yet barren and unprofitable; for this fruitfulness is only of God. Oh, we would wonder, that a people who know so much, who hear so much, that have clouds so often raining on them, should yet be like so many stones and rocks! Oh, this is the wrath and judgment of God to be trembled under it! For he makes one to grow and not another; He causeth grace to spring up in one, and not another.

Thirdly, This supposeth that God likewise giveth all the seasons, and opportu∣nities of growth and fruitfulness. As the Gardiner, he looketh to his times when he must water the Plants, lest they die: The season of the year helpeth to grow, as well as the nature of the soil: Annus non ager fructificat. Hence God when he is angry, he threatneth that he will command his clouds not to rain, Isa. 5. God threatens it as the greatest judgment, to deprive a people of the Ministry, and s••ason of grace, how low and slight thoughts soever people have of it! Observe that place, Ezek. 7.26. Mischief shall come upon mis∣chief, one calamity upon another: And what then? They shall seek for a Vision of the Prophet, but the Law shall perish from the Priest. Thus Amos 8.11. When God will make a people a barren and desert Nation, then he makes those spiritual heavens like brasse and iron. Oh then, know, that as the natural seasons and times are of his appointment, so much more the gracious ones.

On our parts, who are the field to be tilled, there are these things:* 1.142

First, A willingness to have the Word of God prepare and wound our souls; even tearing our heart to pieces, that so the Word as seed, may fructifie. This is that the Scripture cals, plowing up the fallow ground, Jer. 4.3. That is, when the Law and Threatnings of the Word enter into our very bowels; is like the Plough, that makes deep furrows in the heart. Oh then, that the secure, con∣fident, and quiet heart, that hath thus many years layen quiet and at ease, feeling no grief nor trouble, may at last be wounded and cut assunder! This is not an acceptable pleasing work to you, but very necessary it is: Could the ground be sensible, it would feel the plow making torments and rents in the bowels of it. Thus it is here; the Law of God, the Word of God, that comes like a two-edged sword in thy bowels; that bloweth like a strong tempest, and shakes thy sinnes at the very root. Oh, expect not healing, and peace and com∣fort, till you have been thus disquieted! Do not then quarrell at the Word of

God, but rather bless him for the power of it, when it changeth the whole face of a Congregation; filleth thee with many sad and anxious thoughts; sends thee home enquiring, Lord, what shall I do? What will become of me? The Psalmist complains of wicked men, They made long furrows upon his back; but this is happy, when the word makes deep furrows in thy heart; other∣wise, it's but sowing upon the high-way, which comes to no good.

Secondly, This implieth that you should answer the satisfaction of that Hus∣bandman, whose Husbandry you are. Who will bear that ground, which after much labour and cost, brings forth no fruit at all? Now, God hath greatly complained of this, that when he looked for grapes, behold wild grapes; when he looked for righteousness, behold Hemlock. Oh, this will confound you at the day of Judgment! This will be your condemnation. This you will never endure, that God hath caused his seed to be sown, given you an excellent seed-time, precious seasons of grace, but you for fruit, have brought forth briers. We read of Christ, that when he looked for fruit on a Fig-tree, and saw none, he cursed it for ever, although the Text saith, it was not the time, or season for figs, Mat. 11.13. Oh then, with what a grievous Curse, may God curse thee, when the time and season is of fruit, and thou hast none! Oh, bethink your selves, how you shall answer God in this matter!

Thirdly, It supposeth a carefull improvement of all those means which God useth for our spiritual good. If we be Gods Husbandry, we are patiently to receive, and fruitfully to improve whatsoever may make for our fruitfulness.

Now the meanes are of two sorts, either essential, and intire and perfect; such as the hearing of the Word, praying, godly Communion; or, accidentall and occasional, such as afflictions, troubles, and persecutions. Even as the pruning of the Vine, the burning of the Ground makes it fruitfull; so all the troubles, calamities and miseries, that God brings on his Husbandry, is to make them more fertile. They need a Winter as well as a Sommer. If thou then despisest the Ministry; thou art careless under the means of grace, no wonder if thou art no better then Heathens, or Pagans, that live in the wilderness. Thou that art a tree planted by the River side, yet bringest forth no fruit, thy condemnation is near.

Lastly, Consider how neer such a people are to utter ruine; while you are but neer it, there is some hope of scaping, if you seek out; who after all Gods Husbandry, are the same ignorant and prophane people still. The Apostle is plain in this; The ground that often receives rain, and yet brings forth nothing but briers and thornes, is nigh unto cursing, Heb. 6.8. It is nigh, that is a mercy; but at last it will be actually cursed, and thrown in the fire. Thou that art a wicked man in Gods field, it will be worse with thee then all the wicked men in the world, that are not Gods Church. Let there be a weed in a Corn-field or a Garden, it is sure to be weeded up; whereas, if it had been in the Heath or high-way, it might have grown long enough. Oh, then say, it cannot be that I should hold long with this wickedness in Gods field, his judgments will overtake me.

Ʋse of Instruction: Learn understanding by this familiar similitude, You are Gods Husbandry. The Spirit of God from the vocation and calling of many of you, useth a comparison, that so by earthly things, you may come to heavenly. What you would have your fields be to you after all your pain and cost, the same be you to God. Barrenness and unfruitfulness, how doth it discourage you? You care not for that Ground, which never will yield a crop after all cost upon it; How can God indure thee? Thy soul is Gods field. Oh, what fruit, what refor∣mation shouldst thou shew forth? Thus not only the Sabbath day, but every day may be a Sabbath day: Every field thou goest into; Every goodly crop thou seest on the ground, it may teach and preach unto thee. As our Saviour said, If I have spoken to you earthly things, and you understand them not, how then

heavenly? Joh. 3. If heavenly things be represented to you, under the comp••∣rison of earthly things, and you not receive them, how then if spoken in their own nature? Take heed then, lest thou who art, as yet, Gods field, by his love and care on thee, do not by his just wrath, make thee a field of blood; yea, the blood of thy own soul.

Ye are Gods building.

This is the later similitude, which taken singly of it self, affords many neces∣sary considerations. For still take this along with you, that he speaks not here of the mystical and invisible Church, but that visible Church which was at Co∣rinth; and you will conclude this is a great title. If the Centurion said, He was not worthy that Christ should come within his roof. How much more unworthy then are a people to be made a constant dwelling house for Christ spiritually to reside there? And as it is a Title full of glory; so it is also full of duty. What manner of persons ought they to be, who may be called Gods house, Gods building? I need not enlarge my self further in the Preface.

The word hath no difficulty; onely as the former similitude did seem to com∣prehend both the matter, and Gods action about it; So here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may take in both, that we are the house of God, and that the building also is of God; that we are of God both in fieri and facto esse.

Doct. That particular Churches are, or should be Gods house, Gods building.

Gods house, or a Church,* 1.143 is not properly the building made of timber and stones. When we call that place a Church, or the house of God, it is onely by a Trope, the persons contained put for the place containing; and we can hardly in the New Testament find it so called; yea some learned men say not at all: to be sure, there is but one place (1 Cor. 11.22) contended for, that Church is put for the place where believers meet. It is true, some other places are pressed for this sense, but with great constraint. But in our common speech we call the material building a Church figuratively; as Civitas is sometimes put for the place, whereas properly it signifieth the Community of men met together by some or∣derly way. So Synagogue doth properly signifie the company gathered to∣gether, or their gathering together, though afterwards for the place, as in the Scriptures often. Thus custome hath authorized it about the word Church.

Now see what degeneration grew in time. The Material building, which they called the Church, the House of God, they gave a relative sanctity to; they made it holyer then other places, but a reall sanctity, or personal holiness of those men, who indeed were the Church, and the House of God, that they persecu∣ted and destroyed. Isidore Pelusiota, in an Epistle of his, speaketh excellently to this purpose, reproving a Bishop that adorned the Church-building with I∣mages and costly Ornaments, but persecuted those that were the Church indeed. The latter he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the building, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So then, take off your thoughts from all superstitious conce••••s about holiness in places. Gods House, Gods Church, are the persons and men that do outwardly profess his way, and live accordingly: Whose House we are. Heb. 3 6. With those God is present. Indeed 1 Chron. 7. we read of a Temple, a great stately House dedica∣ted to God, with a relative holiness, with Prayers that God would be present there; his eyes and his heart would be in that place. But to argue from that Temple, to our material Churches, it's very unsafe: [

It is true, M^r Made

(whose opinion about the relative holiness of Churches in Gospel times, is publiquely known) doth endeavour to answer this Argument thus, viz. That though we have not such a command as the Jews had about the Temple for our Churches, yet by Analogy, such a Jewish command will bind, &c.

But through this w••de gate the whole Jewish administration may croude in upon us, &c.] For, the Temple was typical of Christs body, and therefore was destroyed with all the other significative Ceremonies. So then, they erre on one hand too rigidly, who think we may not call this material building, a Church: for, we may call it so, by a figure, which is ordinary about such things. And they on the other hand, who take of their thoughts from minding the true Church in∣deed, and House of God, by holiness and purity of life, addicting themselves to curious building, goodly Images, and external worship. But this occasio∣nally only. We see here, the Apostle speaks of persons, and not of places; and he saith, They are Gods building. All our particular Societies should be of such men for knowledge and godliness, that we may say they are Gods House, not the Devils den.

* 1.144Now this comparison of building, supposeth these things.

First, That a people of themselves, are nothing but so much rubbish and sit fuel for Hell fire; and that it's God who makes them this glorious building; That as you see the Temple was built by excellent art; The trees in the forrest, and the stones in the quarrey, could never have prepar'd themselves, nor put them∣selves into so goodly a structure: So it is here. Men by their own power, their own ability and strength, could never become a fit habitation for the Lord to rest in. We are not born but made the house and building of God: so that although by our birth and education we may have many Church-priveledges, being born of Christian Parents; yet we have no saving priviledges, till God hath wrought something upon every mans soul in particular, that it may be his faith, his god∣liness, his patience, and so indeed the Temple of the Holy Ghost.

Secondly, It implyeth that the matter of this building should be sound, precious, and substantial. The material Temple was built of the choicest stone, and most excellent timber; and the Apostle in this Chapter, supposeth this house to be built of gold and stone, and that the building of hay and stubble is very absurd and dangerous: which although it be chiefly to be understood of the Doctrine, yet it hath some relation also to the persons constituting a Church. It's the great Question in this age, What is the matter of a Church? What persons ought to be taken in, to constitute a Church? I shall not touch on that now. It is one thing to say, What should be, and another thing, What the Scripture fore-tels will be. It's true, all that are of this building, should be really and truly sound both in Doctrine and life; and where any of heretical Doctrines, or prophane lives have got into this house, the Scripture commands such to be cast out, as being a dishonour and a burden to the house: but yet it also fore-tels, that there will be tares among the wheat. That in this house there will be vessels of honour and of dishonour. But more of this anon. This is certain, we cannot sufficiently lament to see the ruines of Gods house in this spiritual sense. As they wept to see Jerusalem the second time built, because it came so short of the lustre and glory, the former Temple had: So may we mourn exceedingly to see what our particular Congregations are, comparatively to primitive Institutions, and the patern upon the Mount. Indeed this Church had some weeds; but how restlesse is Paul to pull them out? Oh how desirous, as he saith, 2 Cor. 11.2. to present them a pure Virgin to Christ, free from all false worship, and all foul transgressi∣ons! Oh that you would think of this, what ye ought to be! Holinesse to the Lord, should be writ on your hands, fore-heads, and whole conversa∣tion.

Thirdly, It implieth the gracious presence and power of God among his people.

An house is the place, where a man dwels and continually resides; and this is one great reason, why God useth this Metaphor to shew with what re••t and delight he will take up his habitation in his Church. Thus the Covenant of grace runnes from this, when the Apostle 2 Cor. 6. had shewed, That there ought to be no agreement between the Temple of God and Idols, he addeth, They are the Temple of the living God; and therefore what he inferreth, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As the Apostle to describe the innate power of original sinne said, It dwelled in him. So it is here, God to describe how intimate, familiar and graci∣ous his presence is, saith, He will dwell in them. This particular then sheweth, there are many in this house, that are not of this house; for how is Gods pre∣sence and power manifested in them? Nay, doth not the Devil and sinne discover themselves dwelling in them? Do they manifest any thing but the blacknesse of darknesse in their words and works? Glory not then of being in the house of God, if you find not the powerfull presence of God in you; which is two wayes; by sanctification and consolation. In these two wayes God doth discover himself, he fils with grace, and consolation, he sanctifieth and comforts, They are in Christ, and Christ in them.

Fourthly, This house or building doth imply, God to be the Master therein, that he only may prescribe the Laws and orders, what shall be done, and what not, he appoints every one his work, and his labour. All the Officers in the Church are but servants. None may take upon them to appoint what is to be believed? How God must be worshipped? This is of great consideration. Christ is said to be more faithfull in this house, than Moses in the former, Heb. 3. Hence came the neglect of all true Worship and piety, because the orders and laws of the Ma∣ster are not followed. Come then and be afraid, thou that livest in prophane∣nesse and impiety, what Law, what order hath God for this in his house? His House is an House of Prayer: Ye are to be a praying people, but thou art a cursing and blaspheming wretch: In his House every vessel was holy, but thou art a loathsome vessel of all impiety and filthinesse.

Fifthly, Here is this further in this building; It's not an ordinary building, but a sacred and an holy one. Therefore (as you heard) they are called, The Temple of the living God. Now then, what an astonishing considera∣tion is this? Those that are of this House, must be separated unto God, from all prophane and common things; even as the Temple might not be polluted by any common action. And hence is that phrase, They are sanctified; that is, they are made holy, by a peculiar dedication unto God. Therefore in that 2 Cor. 6.16, 17. when the Apostle had said they were the Temple of the living God, he ad∣deth this Exhortation; Therefore come out from among them, and touch no unclean thing. Oh then, if you would be thought the House and Temple of the Lord, consider what Communion hath light with darkness! What agreement is there between Christ and Belial? Be not then forgetfull of this, when thou art tem∣pted unto any grosse impiety.

Sixthly, It being an house, all within are servants, and so they are to do their Masters worke, to live to him. Whatsoever you do, do all to the glory of God, 1 Cor. 10 31. All those servants in the Parable, called for by the Master, and bid to merchandize till he came, Luke 19 12. And those who have been eminent in Gods work, they have this title in a peculiar manner. Thus Moses the servant of God, and Paul the servant of Christ. Now (alas) who thinketh of these things? Every man lives to himself, to his own ease, gain and advantage. We walk not as servants, who though they have gained never so much, yet say, this is none of ours, we may not do with it what we please, Servus non est persona, sedres, saith the Civil Law. Thus, this health, this wealth, these parts, this time is none of m••ne, I must improve it for my Master. Oh what a good consi∣deration

would this be for every one to think, I am set in this place, I am in this relation, I have these helpes to serve God with! This is my chiefe end.

Seventhly, It supposeth Order and Government. The Church of God is an House; now that hath domestical Laws. There are Oeconomicks as well as Po∣liticks; it doth not deserve the name of an house, where there is no body to com∣mand, nor none to obey, but all do as they list. And must not this be much more in the spiritual house of God. Paul did rejoyce to see the Churches Or∣der, and her faith, Col. 2.5. her Faith for Doctrine, her Order for Govern∣ment. Hence the Scripture speaks of those that govern, and those that are to obey; and God who is not a God of confusion, hath not left every man to be∣lieve, and think, and maintain what he lift. Hence are those spiritual censures, of reproving, admonishing and casting out a man, Some walk disorderly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thes. 3.11. it's an excellent word, it signifieth such an exact order, as in an army, none may break his rank. Thus God hath set a spiritual order in his Church; some are eyes, some hands, some to preach, some to hear, some to rule, some to obey; and it's a monster, and not a body, when every member would be an eye, every private man a publick Officer in the Church. This would be a Babel, and not Gods house.

Eighthly, Ʋnity, love and concord among those that are in the same house. Oh let this shame all animosities, fractions and quarrellings! Are we not of the same house? How comely a thing is it to see brethren dwell together in unity? Psal. 133.1, 2. It's compared to that precious ointment poured on Aaron. We reade in one Parable of some wicked servants, that were drunken, and did beat their fellow servants; but how severe will their Master be against such? How much respect have Laws given to the material building, that none might quarrel or fight in the Church or Church-yard? Now it's a farre greater matter to have those brawl∣ings and contentions in the spiritual house of God. The primitive Christians were remarkable for all this, when they all had one heart, and one mind; If it be a bo∣dy, and Christs body, then one member must not fight with another.

Ʋse Of Direction to our particular Congregations. Oh consider what titles and names the Scripture useth to give to such societies! To be Gods house. Is not this enough to confound us, when we have by our lusts made them the sty of swine? or as Jerusalem was in her desolation made for Owls and Satyrs to dance in, so we chase away the presence of God from our Congregations, and the De∣vil and lusts reigne over us. Oh how unworthy are we of such names! Know then that of all places, Gods judgement will first begin with his own people, Then judgement must begin at the house of God. Your condemnation will be greater than those who never were dignified with such titles. Study Reformation every one in his particular, lest Christ take up a rod and whip to cleanse his Temple. Certainly all our particular Congregations need much building, much reforming; this hath made so many sad questions, Whether they may be called Churches, because so many ignorant and prophane abound every where. Let us labour to take away these blemishes; woe be to those that give these offences: you go on from one lust to another, and never think what order God hath left to guide you by. What purity, zeal, mortification ought to be every where? To be like an heavenly orb full of glorious stars. What doth the prophane man, the liar, the proud man, the beastly drunkard in Gods house? A master of a family, that loveth God, and hath care of his own soul, will not let such a person dwell in his own house; and do you think God will suffer it? So then look not only to your own sins, as private persons, but as servants in so many houses. Pray for godly order, comely society.

Verse 10. According to the grace of God which is given to me, &c.

THe Apostle having used those excellent similitudes of a field, and an house; in which relation, particular Congregations are or should be unto God. In this tenth verse he declareth what he had done among them, as the house of God, persisting in the same similitude. So that the words are partly declaratory, partly exhortatory. Declaratory: and in that, there is the person set forth by a two-fold property, a Master builder, and a wise builder.

2. Their is his action, I have laid the foundation.

3. There is the efficient cause of this, According to the grace of God given unto me.

The latter part is Exhortatory; but of that afterwards. I shall (at this time) consider the ground and rise of all Pauls strength, to lay this founda∣tion, viz. The grace of God given to him. He is necessitated to praise his Mi∣nistry, and to exalt his Office: But lest this should be thought pride, or as if he himself were to have glory and honour by this, he renounceth all, and giveth it wholly on Gods grace. Observe

That it's the property of godly men, in all the good they have or do,* 1.145 to attribute all to Gods grace.

Not unto us, Lord, not unto us (saith the Psalmist) but unto thy Name be all glory given, Psal. 115.1. Paul is very much enlarged in the magnifying of Grace; that as other godly men have had their remarkeable Graces; David for sincerity, Moses for meekness, Abraham for believing, Peter for zeal, John for love; so this is admirable in Paul, that he never satisfieth himself in exalting grace.

Now because the grace of God is two-fold, either of asistance and common ministration in the service of God, whereby we have gifts and abilities; or, of Sanctification and holiness: We shall have Paul acknowledging both.

The grace of asistance or gifts: So Paul, I laboured more then they all, yet not I, but the grace of God with me, 1 Cor. 15.10. And speaking in part of his Ministerial imployment, he saith; We are not able of our selves to think a thought, 2 Cor. 3.5.

And then for the grace of Sanctification, whereby of a wretched sinner, and open persecuter, he became a faithfull and bold Disciple of Christ. This he doth often enlarge upon, making it grace, free grace, riches of grace; yea, ex∣emplary grace: that all the ages to come, might take notice of it. As then thou art affected with the sense of thy sinfulness and impotency, and art thereby prone to adore the fulness of Gods grace; so, thou maist have a discovery of the work of grace upon thy heart. It doth not only consist in mortifying sinne, in crucifiing of lusts, but in gratitude and thankfulness to his grace.

Now when we say, a godly man acknowledgeth all to grace: Consider,

First, He doth it heartily, seriously: It cometh from his bowels:* 1.146 All within him, is called upon to bless God. What is a more formall and ordinary phrase, then to say, I thank God? I bless God? But the gracious doing of it, is like fire in the bowels. Observe Paul Eph. 1. how copious and overflowing he is in blessing of God for his manifold graces to the godly? No fountain doth runne ••ore sweetly, fully, and purely then he doth. Oh, his heart is an happy spring,

from whence comes such Rivers of living water! And thus David his Psalms, are the sweet liquour running over, by the boyling, that the fire of his zeal doth make. He seemeth to be a Distillatory over the fire, droping sweet and precious water. So then, to acknowledge grace, is a duty that possesseth the whole man, if ever his soul be in a transfiguration. If ever his heart be consumed within him, it's in matter of the grace and favour of God.

Secondly, This acknowledgment is accompanied with a renouncing all his own works: His own strength, his own duties, he doth not so much as think of them, nor mention them; Yea, he is afraid of them: He cryeth, Wo unto him, if grace be not ready to plead for him. Thus you have Paul running from his own righteousness, and speaking worse of them, then some do of their very sinnes, Phil. 3.8. And why? Only to exalt the grace of God in Christ. That proud and arrogant Pharisee, he could thank God: I thank thee, I am no extortioner, nor such a sinner as this Publican, Luk. 18.81. You see, he could thank God, who yet trusted in his works, and expected Justification by them. Therefore then you thank God, when you have no inward secret confidence in your works; when you have no inward rest upon the goodness of your heart, and your actions. I tell you, this is the secret poison that destroyeth many. If men are not Publicans, then they are commonly Pharisees. To be a Pub∣lican, is to live in some grosse, notorious, and filthy sinne. And if they are not such, then how apt are men to be Pharisees? that is, to trust in an external righteousness, and outward conformity unto the Law of God. Now, this sin is a very damnable one, because it doth immediately oppose Christ in the whole work, and necessity of mediation. For, if so be thy actions, thy doings, be to this pur∣pose considerable, what need is there of Christ? If thy teares can do away thy sinne, what need is there of the blood of Christ? Oh, take heed then, of this inward confidence in thy self! We are of the Circumcision, who rejoyce in Christ Jesus, and have no confidence in the flesh, Phil. 3.3. Our Saviour spoke a Parable against those that trusted in their own righteousness, Luk. 18. All godliness doth not lie in renouncing of thy lusts, and thy filthy sinnes, but al∣so of thy righteousness and thy duties. Then thou art a pure and Evangelical and Gospel Christian, when thou goest out of this latter as well as the former.

Thirdly, This acknowledging it must be from an inward sense of our own sinne and unworthiness, how ill we have deserved at Gods hand. No man can ever praise grace, that hath not felt the sting of sinne, the power of the Law. When Paul had discovered the spiritual and accurate nature of the Law; how impos∣sible it was to keep it; how grievous the Curses are; this made him so much mag∣nifie grace. Therefore all those, that preach up free grace, and cry downe the preaching of the Law, and the convincing of men of their sinne, in all the aggravations of it, do indeed destroy grace. None do esteem the dead Serpent, but he that hath been stung with a live Serpent.

Fourthly, He must wholly and solely acknowledge grace. He must not give some piece to grace, and the rest to his own free-will: He must not by grace, mean the outward manifestation and revelation of it, but the inward ef∣ficacy of it. Pelagius was an Heretique, that denyed grace, yet being often convinced by the Orthodox, at last he granted grace; and grace necessary for every good work: but all this while he called nature grace; or, the meer revelation of the Gospel. And so now, the Arminians and Papists, they do exceedingly (in a seeming appearance) acknowledge grace, but when it comes to a secret scanning, it's but a partiall grace, not a totall grace. It's a grace that requireth thy free-will, as well as thy free-will grace. It was well said of Bonaventure the Schoolman, That if a man must erre, it's

better and safer erring in giving too much to grace, then too little. See then, thou detract not in the least measure from grace, but give it both totum and tota∣liter, all and the whole.

Lastly, He must set up this grace of God in a Scripture way. Not to op∣pose godliness or holiness, or to sinne more securely and boldly: This is not to acknowledge grace, but to abuse grace. Shall we sinne (saith Paul) that grace may abound? (Rom. 6.1.) God forbid. See with what indignation and disgrace he speaks it, God forbid. Oh then, farre be thou from drink∣ing down such deadly poison, as to think because grace is free, thou art also freed from duty. There is such a pestilential corruption in mans na∣ture, that makes use of grace, to patronize sinne: To harden and embolden a man in evil, because God is gracious; Oh know, God is not gracious, but a consuming fire to such!

In the next place,* 1.147 consider Why the godly are so sensible of Gods grace. And

First, This is the final Cause of all the good that God doth enable us unto: This is all he looks for. We cannot adde to God any more happiness then he hath: We cannot make him more blessed: All that we can do, is to acknowledge his grace, to publish this to all the world. Thus Eph. 1. That we should be to the praise of the glory of his grace. And again: That we should shew forth the power of him, who hath called us out of darkness into his marvellous light, 1 Pet. 2 9. So then, it was a very heavy and grie∣vous sinne, if the people of God should not abound and be diligent herein; for this is all God looks for: for this he made us▪ he converted thee, he o∣pened thy eyes, turned thy heart to him.

Secondly, The Children of God are endowed with an ingenuous, free, and excellent spirit: Therefore they cannot but confess by whom it is they have obtained grace. If he said of humane learning, Ingenuum est, It's an inge∣nuous thing, to confess by whom thou hast profited; How much more have the Children of God this ingenuity.

Thirdly, The reall sting, smart, and danger they have been in, makes their heart full, and mouth full of the grace of God. Paul that was so neer Hels mouth, for him to be saved, all the world could not make him hold his tongue, but he must publish the grace of Christ. Men that have been in the deep, in the Whales belly, in the Lyons mouth, for these to be delivered, they must sing of grace, speak of grace, and plead for grace. Oh then, fear the less thy heart is affected with Gods grace, that the less it hath been affected with the greatness of sinne.

Fourthly, They are an humble debased people in themselves. They have low thoughts of all that they do: And therefore it is, that they are so precious with God. He dwels in the Heavens, and in the humble heart, Isa. 57.15. Be ye cloathed with humility, 1 Pet. 3.5. That must be a garment all over us. And wherein is humility more seen, then in giving all to God?

Fifthly, They must needs acknowledge grace, because they have the experience, how hard it is to do any thing spiritualy, and upon heavenly grounds. And there∣fore if they are ever inabled thereunto, they cannot but exalt grace. Nothing is done graciously and acceptably unto God, unless it be from a sanctified nature, and divine principle; and unless it be from a heavenly and divine motive, from God, and to God. Now natural men, never consider the gracious doing of any thing, and therefore do not extol grace.

Sixthly, To praise and exalt the grace of God, it's a very profitable and ad∣vantagious duty also. It's two waies profitable.

1. It procures more grace and mercies from God. James 4.6. He giveth grace to the humble. The only way to have new mercies, is to acknowledge the grace of God for the mercies. It's an heathenish thing, to sacrifice to our own nets, and

our own power. Tully said, It was a foolish thing, to thank God for our vertues, because they were in our own power▪ But he was ignorant of the Scripture.

2. This acknowledging of grace, will enlarge a man, and make a man more wil∣ling and ready in all the waies of God. It's like oyl to the wheele; It's like wings to the bird. Duties done with the spirit of praise and thanksgiving, have great life and vigour in them.

* 1.148Now I shall adde one Caution, corrupt Doctrines and Opinions in Religion, may much coole this duty of giving thanks; I shall instance in some. As

First, The denying of Original sinne, is a great Ingine against the grace of God. When Paul would raise up the Ephesians to confess Gods grace that had quick∣ned them, he tels them they were dead in sinne; and, by nature the Children of wrath, Ephes. 2 So David when he would extoll Gods mercy in pardoning, he goeth to the very iniquity he was conceived in, Psal. 51.

Secondly, The maintenance of free-will, d••th much detract from free grace. It's strange that any should hold this, when the Scripture doth in so many places, make man by nature, a corrupt tree, from whom no good thing can come.

Thirdly, That the Law is not to be preached; no, not for Direction or Obli∣gation: Whereas Christ and Paul do often press this.

Lastly, Ʋniversal Redemption: As if God and Christ did no more for one then another.

Ʋse of Direction. Would you be a people capable of this duty? Then study the Law of God. Apply it to your souls: Oh, see what curses are due to you! How often you fail! intreat God to affect you with the danger, and damnable estate you are in! Then, how of often will thy mouth be opened, to set up the grace of God? Be ashamed, if thou art sensible of temporal mercies, and not spiritual: Feel thy self dropping into Hell; apprehend thy self a very Cain or Judas, unless Gods grace doth interpose.

Ʋse of severe Reproof of that presumption and carnal confidence men put in their works and in their duties. Oh, be afraid to be found in any good thing thou hast done! Shall David be afraid of his secret sinnes and errors which he understands not? Shall Paul be afraid, though he knew nothing by himself, and darest thou hope or think to be saved by any works thou hast done? Thou knowest not Christ; Thou art not acquainted with the Gospel.

According to the grace of God given unto me, as a wise master builder, I have laid the foundation, &c.

This Text (you heard) was partly Declaratory, and partly Exhortatory. Declaratory: and therein was considerable the Person, described by his office meta∣phorically; As a master builder.

2. The quality, A wise master builder.

3. His effect or action, Have laid a foundation.

4. The efficient cause of all this ability, According to the grace of God given unto me.

This latter hath been dispatched already, I come now to consider of that work, or Ministry performed by Paul, expressed likewise in that continued Metaphor, which he had begun, I have laid the foundation. The plain meaning is obvious; he acquainted them with the fundamentals of the Gospel, that which they ne∣ver heard of before, or knew nothing of, he did first instruct them in: As Rom. 15.20. Paul was carefull not to build upon another mans foundation, which was, To preach the Gospel where Christ had not been named.

There is no difficulty in the words, only a doubt may be raised, How Paul can say, He layeth the foundation? which is no other but Christ, as appeareth at

the eleventh verse, seeing God appropriateth it to himself, Isa. 28.16. Behold I lay in Zion a foundation stone, &c? But

The answer is, God layeth this foundation,

• 1. By his Decree appointing Christ thereunto. And
• 2. By his temporal mission of him into the world; but Paul layed the foun∣dation only ministerially and declaratively, by publishing Christ to be the Saviour, especially to those who never heard of him before.

It's a special part of the wisdome and heavenly art of the Ministers of the Gospel,* 1.149 to lay a good and sure foundation in the hearts of their hearers.

This Paul makes the principal part of his wisdome, that he began with a good foundation. If people are not rightly built upon this, any tempest that ariseth will throw down all the••r Religion. Our Saviour speaketh a Parable, Luke 6.48, 49 like to this, of the wise builder, and the foolish builder. And although there it be meant of every particular Christian, yet we may apply it to every Mi∣nister: He that doth not build up his people upon sure and Scripture foundations, they are like the chaff and straw that the wind doth drive to and fro. There is no true faith, no tru•• godlinesse, no true hope of salvation, where the right and sure foundation is not laid

The point therefore in hand is of great consequence, both to the Preacher and to the Auditor, to consider what foundation his Religion and Godlinesse is fix∣ed upon.

For the opening of this, Consider that Divines do ordinarily make a two-fold foundation:

The one they call, Fundamentum cognoscendi,* 1.150 The foundation of our knowledge and faith in matters of Religion; and this is the Scripture only. We can lay no other foundation for matters of Faith, but the word of God, Non credo, quia non lego, said Tertullian of old. And

Secondly, There is, Fundamentum essendi, The Foundation of the being, or existence of all our glory and salvation, and that is only Jesus Christ. He is the foundation-stone, and every one is to believe in him only for Salvation and Justifica∣tion. So that as God made two great lights for the world, so he hath done for the Church, the Scriptures and Christ.

This Doctrine is true, yet Heb. 6.1. we there reade of more foundations than one, for there are practical fundamentals, as well as speculative.

I shall therefore not limit my self to this one foundation mentioned by the Apo∣stle, but enlarge my self to the necessary foundations in our Christian life, and shew you the necessity of that wisdom which will build upon these fundamentals. And although I am not ignorant, That the Dispute about what are foundations, or fundamentals in Religion, and what not, is very hard and difficult, yet I shall instance in four unquestionable foundations, which are the four main pillars that support our Christian building. The necessary things of Religion are these four. Either

• 1. The Matters to be believed.* 1.151
• 2. The Worship and necessary service of God.
• 3. The spiritual Benefits and mercies, Justification and Salvation.
• 4. The things to be done by us in our way to Salvation.

All these are fundamental and necessary in their kind to salvation; and there∣fore it behoveth every Minister of the Gospel to principle and settle his people in all these particulars. For herein is the danger not of mens bodies or estates, but their immortal souls.

* 1.152We will begin with the first, The foundation of our faith, or divine assent in matters of Religion. What is that which every man must build his faith upon? What is the foundation he must lay there? And that is the Word of God, decla∣red and written for our instruction in those Canonical Books of the Scripture. When we come to believe the matters of our salvation; the ultimate motive into which all is to be resolved, is, Thus saith the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word of God hath spoken it. It's not antiquity, universality, or the laws of the Land, or the tradition of our fathers, that is the warrantable foundation, but the Scripture on∣ly. Thus Timothy is commended for attending to the Scriptures, which are able to make him wise to salvation through faith, 2 Tim. 3.17, 18. So that although other things be required by way of helps and means, as prayer, interpretation of the Scripture, Gods assistance, the guidance of the Ministry; yet by way of a Foundation, or a Rule, that is the Scripture only. As God at first put all the light into the Sunne, and the Starres shine by a borrowed light from it: So God hath now put all supernatural light into the Scripture; and all guides are to shine by that. Hence it is so often compared to a light, and a lamp unto our feet; So that the Ministers of the Word do then lay a good foundation, when in mat∣ters of Doctrine, and truths to be believed, they build them on the Scripture, make them a Scripture-auditory, a people that dare not, that will not take any matter of faith, but upon Scripture-grounds. Thus those Bereans are com∣mended for a noble and ingenuous people, that compared what Paul preached with the Scriptures, they then had, whether it was consonant to them or no, Act. 17 11. So that that people, who know nothing of the Scripture, are not instructed by the Word, have not their faith, their Religion from it; all they offer to God is a Sacrifice without eyes, they do believe they know not what.

Now that the written word of God is the only foundation of our Christian faith, appeareth by these Reasons,

* 1.153First, A Christian faith ought to be a divine, supernatural faith, not a bare humane faith. Now nothing can be the ground of a divine faith, but a divine authority, a di∣vine Argument suggested by God himself. Most men that call themselves Christians have no more than an humane faith in matters of Religion. They believe thus, because their parents did so, because the Laws of the Land compell them to do so. Thus they have no other grounds of faith, then the Turks or Papists have for themselves; but as copper is not gold, so neither is this humane faith, that holy and Christian perswasion, which the Spirit of God through the Word works in man, because revealed in the Word, 1 Thess. 1. They are commended, That they did not receive the Word preached, as the word of men, but as indeed the word of God, 1 Thess. 1.13. So that whosoever hath an holy faith, he must have a divine perswasion for this, from the Authority of God; that as an humane faith is, because humane authority speaks it: so a divine faith, because God revealeth it in the Scripture. But (alas) generally our people can no more look into these things, then an Owl in the dazelling Sun. How few are perswaded of the true Doctrine of Christ from this Divine Authority, because God hath said thus, God hath spo∣ken thus? Oh then believe no longer as men! Do not think, or speak as men, but as those who have God perswading you.

* 1.154Secondly, The Scriptures are only the foundation, because they are the immediate verity or truth, coming from God, who is the first essential truth. They have not only a Divine Authority, but evident infallibility. As God himself is Truth, and is not like man, that may lie: So his Word is likewise Truth, and can∣not lie, or deceive, as the writings of men. Therefore Psal. 19. they are said to be purer, than gold seven times refined. And it's said, The Scripture that cannot lie, or cannot be broken, John 10.35. It's an heavy judgement to be delivered up in matters of salvation to believe a lie. It's the spiri∣tual curse that is threatned to those of the Antichristian apostasie, 2 Thess.

2.11. Now they must needs be thus punished, that forsake the Scripture, and build upon other foundations. Seeing then the Scripture doth contain infallible truth onely, and not one iota, or tittle of that can fall to the ground, and in all other foundations that may be laid, there may be false∣hood, errour, and grand Impostures: Let then those hearers that are care∣full to keep a good faith, walk by this Rule. Chrysostome said, Never ex∣pect good from that man, who is not searching of the Scriptures, attending to the Scriptures. It's an heavy grievous sinne, that in your family, in your closets, you do no more acquaint your selves with the Bible. Take a Tree from the River side, and plant it in a wildernesse, what can you ex∣pect, but a withering? And thus it is, if you take a man from the Scripture, his seeming faith, graces, godlinesse will all presently va∣nish.

Thirdly, The Scriptures onely are the foundation of faith, because they are onely immutable and unmoveable. They abide alwayes the same, they are not subject to changes, to perturbations of affections, as men are. Coun∣cils consisted of men carried by passions and interests. Even in the Coun∣cil of Nice, and the four first Councils, there were great sidings, great ani∣mosities particular interests and parties: and therefore unlesse we had an unchangeable foundation, we must be mutable Camelions. Now the word of God, that is said To abide for ever; whereas all flesh is grasse, and the glory thereof fadeth away, 1 Pet. 1.24, 25. It's called the eternal Gospel, Revel. 14.6. So then, that which was three thousand yeares agoe, is still true, because the Scriptures are still the same. There is no new Bible, though there may be many new opinions, and new Sects. Aristotle com∣mendeth the Government of a Nation by Lawes above the wils and arbi∣trary resolutions of men, because Lawes are fixed and known. And so it is in the Church of God, that hath a known Law and Rule. Therefore it is an hainous errour, which the learned note in Cusanus, though otherwise not a very bad man, in affirming,

That the Scripture is to be interpret∣ed, Secundum currentem statum Ecclesiae, according to the present course, and exigency of the Church; and therefore in some age those things are recei∣ved, which in another are rejected.

Lastly, The Scripture is only to be laid for a foundation, because this onely is strong enough to support and bear up in sad hours of temptation, and dange∣rous times of persecutions. Who would be cheated or distinguished out of the Truth by subtil Hereticks, or scared and terrified by violent oppo∣sers? Therefore we had need be built upon such a rock, that can endure all waves. How could the Martyrs have resisted to blood, had not they had Scripture-assurance? Luther had this temptation, Tune solus sapis, &c. and nothing but the Scripture confirmed him. Our Saviour quelled Satans temptations by arrows out of the Scripture quiver. When a man comes to die, may he not be assaulted about the truth of his faith, whether he die not in heresie or damnable opinions, and nothing but the Scripture can up∣hold him?

Now for the matter of Doctrine to be believed,* 1.155 some men lay four rotten and weak foundations; others may be reduced to this.

The first is, that of the Papist, The Authority of the Church, and the Pope; being wholly ignorant themselves, but resting all on their Authority. Bellarmine doth not blush to expound that place, Behold I lay in Zion a foundation stone, secondarily to the Pope. Now although we grant, That the Ministry of the true Church is very usefull and necessary, as the instru∣ment of our faith, and the preservation of it: In which sense it's called, The pillar and ground of the Truth, 1 Tim. 3.15. yet it is onely a Ministry,

not a Magistry. It's a political Pillar upon which Edicts use to hang for Declaration of the Magistrates will, not an Architectonical Pillar, that beares up the house. So that Austins speech is true, I had not believed the Gospel had not the Authority of the Church moved me, (viz.) by way of introduction and preparation. As the woman of Samaria did to the Sama∣ritans, who at first believed, because she told them, but afterwards they believed for Christs own sake. We do not believe in the Church, as we doe in the matter revealed in the Scripture. Therefore that ignorant im∣plicit faith, to believe what the Church saith, is not a Scripture-faith, faith of knowledge; besides then, every member must believe according to that Church he is of, and seeing there are Churches against Churches, there shall also be faith against faith.

* 1.156The second foundation men lay, is, The Authority of the Civil Magi∣strate. This is a meer political faith. Many men have no other apprehen∣sion about Religion, than the Laws of the Land, wherein they live. They matter not, whether true or false, whether acceptable to God, or conso∣nant to Scripture, but this is commanded, and this they do. As Seneca said in his time,

He observed that Worship of their gods, Non tanquam Diis grata, but legibus jussa, not as acceptable to the gods, but command∣ed by the Lawes.

But the Apostles example is clean contrary; for they preached a faith to be believed, that was contradictory to that Religion, which was esta∣blished by humane authority, and they resolve thus, It's better to obey God than man, Act. 5 29.

* 1.157The third is, Private Revelation and Enthusiasmes. As the Papists on one side, have cryed down the sufficiency and perfection of the Scripture: so Il∣luminatists, men fancying to themselves Revelations from God, have also decri∣ed it, making themselves above the Scripture. A dangerous and damnable delu∣sion. Therefore the Apostle John bids us, Try the spirits, and that cannot be without the Rule of the Word, 1 John 4.1. And

* 1.158Fourthly, Another false foundation is, Meer humane Reason. There are many risen up, that make Reason the Judge and foundation of all Doctri∣nal Points; the Socinian especially; hereupon they reject the Trinity, the Divine Nature of Christ, as being against Reason. Now although rectified Reason be necessary, as an instrument to revive the things of faith, yet it's no Judge, no foundation, because our natural Reason is corrupt, and there∣fore the understanding must be captivated. Many things are above our un∣derstanding, though not contrary to Reason, to which we must yeeld the obe∣dience of faith.

Ʋse of Admonition. In matters of faith, lay this foundation; in times of disputes, of varieties of opinions, such as these are, be as a people that have had a good, and sure foundation laid among you. Runne not on one side, into a Popish bruitish and blind obedience of faith: Nor on the other side, be not carried away as empty straws, with every wind of Doctrine. Oh it's a blessed thing to have the full assurance and perswasion of truths ne∣cessary to salvation, not to have Reubens curse, to be unstable like water! Especially you that are ignorant and earthy, who never make any matter about the principles of Religion, do you rouse up your selves; Why hath God given you reason and understanding? Why are those many Texts, To search the Scripture, To prove all things, if you sit down, and regard not these things?

As a wise master builder, I have laid the foundation.

It hath been observed, That it's a great part of the wisdom and heavenly skill of the Ministers of the Gospel, to lay a right and good foundation in the hearts of the Hearers. What principles are in any Art or Science, the same is a foundation in matters of Religion. Now if the principles be false, all the Conclusions like∣wise are false; so it is in matters of Religion: If we lay rotten and unsound foundations, all the building will prove no better. You have heard of a four∣fold foundation, upon which this spiritual building is fixed: A foundation of Faith or Doctrine to be Believed; and that is, The written Word of God only. This hath been dispatched.

The next in order, is no lesse necessary; and that is,* 1.159 The foundation of Gods Worship. For as their are heresies and false doctrines which over throw the sound Faith, so there is idolatry and superstition, which destroyes the true worship of God.

We shall at this time therefore shew you, how necessary it is for the Ministers of the Gospel, to lay a sure and right foundation about the worship of God. And

• 1. We shall shew the necessity.* 1.160
• 2. What is the foundation, and the Reasons of it.

It's necessary to lay good Principles here:

First, Because there is no sinne doth ordinarily more provoke God, then the cor∣rupting of his worship. The glorious eyes of God, have not sparkled more with vengeance against any persons, then those that have defiled themselves in sin∣full worship.

Now three waies God may be provoked about his worship:* 1.161

1. When we adore and worship a false god instead of him. Thus all the Hea∣thens that worshipped the Sun or the Starres, and other creatures, they were guilty of gross idolatry. So the Jews, when they worshipped Baal-Berith, Baal-Phegor, and Dagon, and Ashtaroth, they did point blanck thwart the first Commandement, Thou shalt have no other gods before me.

2. Gods worship is corrupted, when we do indeed worship the true God, but not by such means and wayes of worship as he hath appointed, but in such a manner as we in our immaginations think best. This God often doth caution against, that they should not go after the the imaginations of their own heart. Thus they set up groves and high places: Thus Jeroboam made a golden calf. They intended the solemn worship of the true God, but only they forsook the true manner of worship he had commanded.

3. Then is Gods worship corrupted, when (though we worship the true God, after the true manner) yet we adde something to what is commanded. We rest not in his simple institution, but as Eve added to the Commandement of God, so do these. Thus the Pharisees, they retained the substantial worship of God, but then they added a thousand of superstitious observations more to it. Now the corrupting of Gods worship any of these waies, is a grievous sinne; for though the first be a greater sinne then the second, and the second then the third, yet all of them are such as are immediately committed against God, and for which the Prophets do chiefly pronounce those Judgments threatned by them. For this sinne Jerusalem was brought low, and the Temple, had no more a stone left upon a stone. The Jews to this day are so sensible of it,* 1.162 that of all sins they take heed of this idolatry.

Secondly, It's necessary to lay a good foundation in this, Because this sin doth either immediately break the spiritual Ʋnion between the Church and God, or else much dispose thereunto. The Prophet Ezekiel and the ••est, do frequently de∣light to express the sinne of idolatry by adultery; and going a whoring after

our imaginations. And when the Apostle was carefull to lay a good foundation here among the Corinthians in this matter of worship, see what he saith; His care was to present them a pure Virgin to Christ, 2 Cor. 11.1, 2. He was a∣fraid they should be corrupted from the simplicity of the Gospel. So then, I∣dolatry and Superstition, they are Adulteries and Fornications: Now as A∣dultery doth dissolve the marriage bond, and may justly provoke the Hus∣band to be no more an Husband; so it is in matter of worship. It's true, all superstitious worship doth not presently rise to such an height. Many sound Churches have retained some superstitious worship, yet as wanton Dallian∣ces and meretricious behaviour in a Wise, though they do not break the con∣jugall knot, yet dispose thereunto, and raise much jealousie and anger in the Husband; so it doth in matters of Gods worship. Oh then, how carefull should people be, to see they go upon right grounds in the worship of God.

* 1.163Thirdly, We had need be carefull, because God is so farre from accepting of that worship which he hath not commanded, that he accounts it as done to Devils, and not to him. Though those that worship so, thought they honoured God, and had a good intention, yet God judgeth it as done to Devils, not to him. So was Jeroboams worship he did not forsake the true God, he set up that worship only out of politique designes; and certainly the people that went in the ignorance of their spirit, little thought to give worship to the Devils thereby; yet saith the Text, Jeroboam set up this worship to the Devils. 2 Chron. 11.6. So these very Corinthians, 1 Cor. 10.21. Who would go to the heathen Corinthians Feasts and communicate with them in that worship, though they thought they might lawfully do it, and it was an act of charity and good socie∣ty; yet the Apostle saith, They did drink of the cup of Devils. Oh then, how shouldst thou be like Ezekiels living creature full of eyes behind and before, of heavenly wisdom, lest thou worship Devils instead of God?

* 1.164Fourthly, There is a necessity of laying a good foundation, Because our hearts do in nothing more presumptuously work then in the worship of God. There is a secret delight and pleasure men have to make a worship of their own, as Children have to make Babies. The Scripture fore seeth this, and therefore doth so often bid men take heed; and they must not follow their own hearts, and they must not go in the way they shall choose, and they must not do what seemeth good in their own eyes. These strict Prohibitions do suppose an itching inclination in men to make a worship of their own, and the several ages of the Church have given sad experiences of this sinne. The Church which had at first a simple, plain, and spiritual worship of God, became to abound more in ex∣ternal Ceremonies then the Jews, as Austin in his time complained. If then it be so dangerous to erre about the worship of God, What is that sure and stedfast Foundation which both Ministers and people must build upon? And that is, Only the Command and Divine Institution of God himself. I do not speak of natural and necessary circumstances, as time and place, but whatsoever is the essence or part of the worship of God; or the meanes thereof, that must have a positive Command, and a divine Institution. The second Commande∣ment, which forbids all kinds, or parts, or meanes of worship, which any man shall make to himself, doth thereby command that only which God hath appointed. So that as all that money is to be rejected as not currant, which hath not the legall superscription on it; so also all that worship is to be re¦fused, of which you cannot say, This the Lord requireth; This the Lord hath Commanded. Austin doth to this purpose, apply a sentence of Socrates: God (saith he) is to be worshiped only in that manner as he himself willeth and appointeth. Oh, the purity of Ordinances that we should have enjoyed! And how beautifull would the Tabernacle of the Lord have been, if this Foundation

had been alwaies laid? Now that no other foundation may be laid, but a Divine Command, and Gods Institution, will appear by several Rea∣sons.

First, There is express Scripture to keep close to Gods Commandement.* 1.165 Deut. 31, 32. Thou shalt not adde thereto, nor diminish from it, is Gods Commande∣ment. This Command is four times repeated in the Scripture, by which it ap∣peareth, that no men under any pretence of stirring up devotion or decency, may adde any thing unto his Command, or de••ract from it, as the publique Coin of a Land my not be clipt; but it's a Capital crime to do so, and equivalent to this, is that Exhortation, Not to turn to the right hand or to the left, Deut. 17.11. & alibi. In the Hebrew they are Verbes, Not to dextrate it, or sinistrate it, as we may say. The left hand, is, when men out of prophaneness and a∣theism, or irreverence neglect the due worship God hath appointed. The right hand is, when men out of pretended zeal, and good intentions set up that which God hath not commanded. We are not then in our worship to offer a Sacrifice without eyes, which then we do, when we have not Gods Word a light to direct us: We are not to be l••ke Sheep that follow those that go before: Non quà cundum est, sed quâ itur, as Seneca said. Hence those Pharisees that were so diligent and officious in their invented worship, our Sa∣viour in two or three words throweth it all down: Who hath required these things at your hands? And, In vain do they worship me, Mark. 11.7. See there is no worship, no service of God, but thou must be able to answer this Question, Who hath re∣quired it? Who hath commanded it? Otherwise, it's a vain worship In vain do they worship me. And of all van••ties, this is the saddest, when thy Religion and Worship will be found an empty vain thing: It hath not advantaged thy soul: There is no reward laid up for it.

Secondly, Therefore must Gods Institution be a foundation, Because when we have to do with God, whatsoever is not of Faith, is sinne, Rom. 14.23. There was a great dispute in the Church about eating and not eating, about observing daies and not observing; some placed worship in that which others did not: Now among other things, what golden Rules doth the Apostle lay down, and this chiefly; Whatsoever is not of Faith, is sinne? Whatsoever is not of perswasion, that it's lawfull and acceptable to God, if I do it, it is a sinne: And now, How can any man be perswaded that is acceptable to God, which is not commanded by him, which is not his will? Had any man in the Old Testament, brought a dog or any other unclean be••st to be sacrificed, had not this been a great dishonour to God? The head in every sacrifice was to be thrown away, to shew (say some) that mans own invention is not to be attended unto in the worship of God.

Thirdly, Gods Institution and Command must be the foundation, otherwise all our worship would come from ignorance, and it would be endless. From ignorance, for the Word of God, that only is compared unto light; so that every one walketh in darkness that is not thus directed. Therefore Joh. 4. that woman of Samaria, who pleaded so carnaly for her false worship, Our fathers they worshiped here, and art thou greater then our fathers? Our Saviour tels her, They worshiped they did not know what. It was a worship they had no Command, no Institution for, and so they did, they knew not what. As it would come from ignorance, so it would be an endless worship; for if we have not Gods Institution, then every man may adde what he pleaseth. As we see in Popery, what a multitude of Ceremonies are introduced, which they make worship of God? And by what reason they do these, they may bring in ten thousand more: And it cannot be otherwise, if once you take away this sure foundation.

Fourthly, To the true and right worship of God, there is a gracious Promise of presence, acceptance, and blessing. I said not to Jacob, seek my face in vain, Isa. 45.19. Thus take up all the sorts of worship, Prayer, and ministration

of Sacraments, Preaching of the Word; these things (if done in Gods order) return full of precious mercies to those that are imployed therein. Now if we are not conformable to this Command, we may never look for any Promise, for these two are alwaies joyned together. As in the old Testament God promised to answer by Ʋrim and Thummim, suppose the High-Priest had taken two other stones, would the Lord have answered him? No: it was not according to his institution. What a great breach did God make upon Ʋzzah, because God was not sought in his due order, as David said, 1 Chron. 15.9. So then, as no man, or company of men can make a new Article of Faith, or can institute a Sacrament, because they cannot give the grace signified; so it's in matter of worship, they cannot appoint new worship.

* 1.166But you may say, Why should it be such a sinne to worship God any way a man pleaseth? And the more waies he multiplyeth the worship of God, may it not be the more acceptable to him? Do not men hereby shew their good affections, and zeal to h••m? Can a man worship him too much? Can we exceed in any way of worship of him? As we cannot love him too much, nor delight in him too much, so neither can we worship him too much? This doth satisfie some men in their multiplyed waies of worship.

* 1.167The Answer is this: There can be no excess in the formality of true and lawfull worship; so a man is to worship God wit•• all his might, and strength; but in the matter of the worship there may be an excess: That is, a man may take up more means and parts of worship then God hath appointed, and so thereby there is a sinfull excess: So that all thy good intentions, and zealous devotions, they have no acceptance with God; and whilest thou thinkest to honour him, thou doest dishonour him. Even a Platonist Philosopher said, That a superstitious man was Gods flatterer, not his friend.

Now this is the rather to be observed, because there are few whom the simpli∣city of God pleaseth. Oh, that Text Joh. 4. My Father seeketh such as worship him in spirit and truth, is worth the gold of Ophir! See all Christs Institutions, the administration of Baptism, of the Lords Supper; though they be full of majesty and gravity, yet also full of plainness and simplicity.

Now instead of this true foundation, there are three rotten ones.

First, The imagination of a mans heart: This God doth often and often forbid. Oh, it's not enough to say, Methinks this is very good worship; Methinks this is excellent! There must be more then a methinks.

Secondly, A desire to satisfie and please the sense. The Prophet cals them, Their goodly Images: As Eve saw the fruit, that it was comely, and good to eate: O miserable delusion! All worship of God is the exercise of thy faith, to draw out spiritual Meditations, not to please the eye. Yet all those goodly Images, and curious Ornaments, were only to satisfie the eye.

Thirdly, Antiquity, Custom, and tradition of Fathers. Austin complained much of this, Vah tibi flumen moris humani quis resistet? Our father worshipped here, saith the woman. That of Cyprians is commended, Antiquas mihi Jesus Christ, and Christ said he was truth, not Custom, saith the Father. This Ar∣gument all Jews, Turks, and Heathens pleaded against the Christians.

Ʋse of Instruction. How necessary is it to be well setled in this foundation of Gods worship? Oh, where shall we find a spiritual people, that delight in the simple, pure, and plain Institutions of Christ! That say, Hitherto I must go, and no further. That as the possessed party said, Paul I know, and Peter I know; but who are you? Thus, this worship I know, and that I know; but who brought in this? Who appointed this?

As a wise master-builder, I have laid the foundation, &c.

The third Foundation every faithfull Minister is to lay in the hearts of his peo∣ple, is for Comfort and Salvation. But this I shall reserve, as more properly to be handled in vers. 11.

The last therefore I shall insist on, is, The foundation for outward practice of holy actions. It's not enough to pray, to hear: It's not enough to exercise the acts of any grace; but we are still to consider upon what foundation these are built.

I shall therefore, first, lay down the foundation of all practised holinesse, then the Necessity of this.

The foundation therefore of every good duty or work we do,* 1.168 hath these parts:

First, There is a foundation by way of a Direction or Rule, to which every thing we do must be commensurate, and by which it must be regulated, now that is the Word of God. For Gods word is not only a Rule of Faith, but of Manners. And as thou must be of no other Religion, than the Word directs to; so thou must do no other actions, or live any other life, than that guides thee too. Therefore when it's commended for a lamp, or a light, it is to a mans feet, that they do not slip or fall, By them thy servant is forewarned, Psal. 19. And as many as walk by this Rule, peace on them, Gal. 6.16. So that we shall never come to doe any truly good action all our life time, unlesse we do it according to this Rule; which doth not onely informe about the Duty, but the manner, end, and all other qualifications. So then whosoever doth not pray, as the Scripture speaks of praying: who doth not repent, as the Scripture speaks of it, he faileth in a very foundation; he hath not laid, as yet, so much as an hope∣full beginning for his salvation.

A second part of that foundation we must lay for the practice of holiness,* 1.169 is, The Justification and Reconciliation of our persons with God through Christ. For till our persons be thus accepted of, though we should give our bodies to be burnt for the Truth of Christ, it would not be accepted of. Thus God had respect to Abel, and then to his offerings, Heb. 11. We are by faith to be planted in Christ, and then as his branches, we are able to bring forth fruit. Now this truth is very transcendent to our thoughts. Who doth not think it is in Divinity, as they speak in moral Philosophy, Just a agen∣do sumus justi, by doing good actions we come to be made good and ac∣ceptable with God? This is that dangerous Position which the Apostle doth so often oppose, shewing grace and works can never be brought together in the same subject. We must therefore in this matter wholly goe out of our own selves; we must attend to the acceptation of our persons first, otherwise all our best workes are damnable and loathsome to God; we are stubble, and he is fire. Though the Papists thinks it hard Doctrine, yet it is sure enough, that every man unjustified, doth sinne and provoke God in every thing he doth.

Thirdly, Another foundation he must lay is,* 1.170 To receive power and strength from Christ onely, both in the beginning and progresse of all good actions. With∣out me ye can do nothing, saith Christ, John 15. The branch separated from the Vine is dried and withered. James 1.17. Every good and perfect gift, comes from God alone. As all light is from the Sunne; I can doe all things through Christ that strengthens me, saith Paul, Phil. 4.13. He is the Head, and the Member receiveth all its vertue and power from it. So then, who∣soever thinketh to set upon any good work, by his own ability, is like Sam∣son, when his hair was cut off; alas those Philistims of lusts are too strong

for him, he cannot goe out against those Goliahs of temptations, but in the Name of the Lord. Now here is the ignorance of most people: they that should not resolve to say so much, as that they will go to this, or that place, unlesse the Lord will. Those that cannot adde a cubit unto their own stature, do yet think by their own strength to work out their salvation. Oh know, thou hast laid no sure foundation, unlesse all thy strength and power be fetched from Christ! Thou art too weak a child to go, unlesse he hold thee. Christ is the rock we must be built upon.

* 1.171Fourthly, The last part of this foundation is, A renewed and sanctified Nature. And this is of great consequence. Nicodemus though so great a Master in Israel, and exact in the external obedience of the Law, yet be∣ing ignorant of this, did fundamentally erre in all his obedience. There∣fore of all points, you see our Saviour chiefly insists on this, Ʋnlesse a man be borne again, John 3. This was a very strange paradox to him, and it's no lesse to thousands of people, who goe on in a formall customary road, they regard the worke done, the action it self, but never the Rege∣neration of the nature from whence it is to flow: Whereas this is all in all, Make the Tree good, and then the fruit will be good, said Christ, Mat. 12 33, The Spring and Fountain must first be clean, ere the streames be: The root sweet, ere the fruit be. Why then art thou pleasing thy selfe with the actions thou doest, when thou art in the old, polluted, defiled nature? Can men gather grapes of thornes, or figs of thistles? Let thy ex∣ternal actions be never so religious, so glorious, they are but like fine flow∣ers on the dunghill, or on a dead corpse, there must be the inward un∣cleannesse, the inward filthinesse cured first. Oh that men had ears to hear this! Oh that God would give you understanding in this thing! For till the Old man be put off, and the New man put on, you are still in your sinnes; all that you do is fit fuell for Hell, none can deliver you from it, till there be a change. Thus unlesse Ministers and people beginne here, though they should build of gold and precious stone, the foundation is but of hay and stubble, and that is worst of all. And certainly, if the Apo∣stle make it so hard a thing to be saved, though a man doe lay a good foundation, if he build hay and stubble on it: How impossible will that mans salvation be, whose foundation is hay and stubble? Mark then, and consider these things in your whole conversation: Let every good action have these four foundation stones under it: The Scripture to direct, justi∣fication to accept through Christs merit, Christ to inable through his Spirit, and a renewed nature to sanctifie. For, as it was with the Tem∣ple, and the gold in the Temple, The gold did not sanctifie the Temple, but the Temple the gold: So it is here, our actions, our duties doe not san∣ctifies us, do not justifie us, but these priviledges sanctifie and justifie our actions.

* 1.172Now let us consider, Why we are to be carefull about laying this Foun∣dation.

First, Because it's very dangerous, and it's very easie to miscarry in this matter As Austin said about the Trinity,

That in any matter, Nec faciliùs, nec periculosiùs erratur.

Thus it is here, Not more dangerous∣ly, because eternal life and death is more immediately concerned here∣in. The welfare of thy immortal soul should be more unto thee, than all the world, and that is in thy actions: If the foundation be not well laid, thou art undone for ever. In matters of mens estates, or of their bodily life, how carefull are they to go upon a sure foundation? Only they wilfully ven∣ture their ruine in the matters of their soule. Thou wouldst be unwilling to live in an house, whose foundation was rotten, thou wouldst feare the

falling of it about thy eares every hour. Oh but what feare and tremble∣ing should seize upon thee, lest all the good thou hast promised thy selfe in thy soules way, should fall to the ground for want of a sure founda∣tion! Consider then, Am I in the right? Timor facit consiliativum, Fear would make thee jealous and suspicious. As we erre dangerously; so here

Secondly, We mistake easily. We see the greatest part of Christians ne∣ver attend to these things. And withall the difference between true and false foundations is spiritually to be discerned. Now the blinde man doth easily swallow any flie. The hypocrites foundation, and the true godly mans are very much alike; and without much prayer, humiliation, and con∣sideration, we cannot practically discerne the difference. Oh then say, I do the outward works of Religion, I am carefull to discharge them! But how easie may I build all upon a false foundation? The Parable our Saviour propounded of a wise builder, and a foolish one, should alwayes stick upon you, Matth. 7. Did he speak it in vain, you are all builders? And every one is either building a Jerusalem, or a Babel. Apelles was so carefull in drawing his lines, because he would pingere aeternitati, as he said. All thy actions do build either to an eternity of misery, or an eternity of happiness. Be then in an holy trembling; every prayer, every word, every action hath influence to eternal life, or eternal torment.

Thirdly, Therefore we must look to our foundation, because of the great con∣fusion that will be at last on those, who have failed therein. Thus it was with the foolish builder, when the tempests arose his house fell, and the fall was great. It was terrible and dreadfull. He did not think so, he looked for a comfortable and quiet possession, but it proved otherwise. So it is here: Thou hast lived thus many yeares, thou hast gone on in a customary way of religious duties, thou hast performed them over and over again, but hast never looked to a foundation. Oh the confusion that will fill thy face, when at the Day of Judgement, God shall say for all those duties, I know you not! When you shall see all these to be a broken Reed to trust unto. Oh if men would but consider afore-hand, what the agonies and perplexi∣ties are, that will then fall upon them, they would consider and search, and never give over, till all be sure! What confusion was upon the foolish Virgins? How did they bewail their condition, running up and down, if there might be any hope? But all is too late.

Fourthly, Therefore lay a good foundation, For if this be wanting, thou doest nothing but sinne in all thou doest. Not onely those plain gross acts of sin, but all thy civil, natural, and religious actions, as coming from thee, are altogether sinnes. To the unclean all things are unclean, Titus 1.13. Who can bring a cleane thing out of an uncleane? The bad Tree brings forth on∣ly bad fruit. Without faith it is impossible to please God, Heb. 11. Oh then! How terrible is thy estate, who hast not laid this foundation? Thou art damning thy self all day long: Thy eating, thy drinking, thy waking, yea thy praying, thy hearing, as they come from thee, are sinnes continu∣ally. As the T••••d cannot vent honey, but onely poison. Rom. 8. Those that are in the flesh cannot please God Oh dismall and sad condition! How∣soever thou mayest please thy self, and others please thee, yet God is not pleased with thee.

In the third place, let us take notice, What are those weak,* 1.173 and rotten founda∣tions that many men build upon in regard of their practice? And

First, A conformity to the life of others; they do as most do, they shall speed as well as they; what would ye have them to be singular, to be different from others? This is a most rotten foundation, which many support themselves

with. Now the Scripture is expresse, Thou shalt not follow a multitude to do evil, Exod. 23.2. Doest thou not know, that the most are damned? And wilt thou do as the most? Take Lot for an example, he was but one man, and his righteous soul was so farre from conforming to them, that it was tormented with seeing and hearing their unrighteous deeds, 2 Pet. 2.8. Our Saviour tels his Disciples, They must do some singular thing to the world, Mat. 6.47. Gratias ago Deo, quod dignus sum, quod mundus oderit, as Hierom said, I thank God, that I am worthy to be hated by the world.

Secondly, Others build upon a partial practice of good things. The hypocri∣tical Jews they rested upon their Temple, their Sacrifices, their outward wor∣ship of God; in the mean while their hands were full of bloud, of unrighte∣ousnesse and injustice. So then, whosoever builds his salvation upon his parts, his duties, his joyes, his enlargements, and doth not perform all the acts of righ∣teousnesse, truth and equity to men, this mans foundation is self. Others they build upon their moral righteousnesse, and just conversation to men; they lie not, they defraud not, none can accuse them of dishonest dealing; but then for the religious duties of prayer, humiliation, and different walking to the world, there they exceedingly fail likewise. These build on a rotten foundation.

Thirdly, Anothrr rotten foundation is, The meer work done. They consider no more than the external act of Religion, of Justice, of Charity, and so they think they have obeyed the Commandment, and kept the duty, if they have done this. This was the Pharisees foundation; But what woes doth Christ pronounce against them? He bids them look inward, cleanse the heart, the fountain: And certainly, God being a Spirit, he will have all things done spiritually to him. This opus operatum is the foundation of most mens Religion, not attending to the man∣ner, whereas it is a known saying, God loveth Adverbs better than Nouns; not what, but how is this and this done?

Fourthly, Another rotten foundation is, The goodnesse, yea supposed perfection of the work they do: Especially if men be poisoned with Popish Doctrines about the ability to keep all the Commandments of God, and that what they do is me∣ritorious of salvation. Some Popish Interpreters do greedily catch at that ex∣pression, 2 Tim. 6.19 where rich men are exhorted to works of liberality, that thereby they may lay up in store for themselves a good foundation. But by this good foundation is meant a certain and sure happiness, which is not merited by such actions, but graciously promised as a reward. This is a most presumptuous and arrogant foundation, thus to build upon thy own self, and with the Pharisee to trust in thy own righteousness. How different was Paul from this? he laid ano∣ther foundation, when he desired to be found, not in his own righteousness, but in that of Christs, Phil. 3.18. Now all this ariseth from a great ignorance of that total and universal pollution of man by nature.

Ʋse of Admonition▪ to be awakened in this point. What is the foundation that you have laid for a godly life? How are all your duties and actions built? Are they founded upon Christ for strength, upon Scripture for direction, upon justification for acceptance upon a sanctified nature for the root of all? Then blessed, and thrice blessed art thou; blessed now in this life, but more at thy death, and the day of Judgment, when the condition of wicked men will be most cursed and miserable. But to whom hath the Lord revealed this? Whose ear doth God open to understand this? Oh what a confusion will it be, to see all thy Religion, all thy morality thrown into hell, for want of a sure foundation? It's a matter of heavenly skill and wis∣dom so to do thy duties, as they shall eternally live with thee. What is a tree with∣out a root in the midst of a storm? What is a ship without an anchor? The same art thou, who hast no sound bottom to stand upon. Think then, whether this Sermon may not make thee to begin all anew? Thou must pull down all thy old building, and raise up a new one.

As a wise master builder I have laid the foundation, and another buildeth thereon.

I have deferred the handling of the foundation of all our comfort and salva∣tion, till we arrive at the next verse, and so shall take up those Particulars that are observable in the text, not hitherto handled; as the Adjunct or Quality Paul attributes to himself in this Office: As a wise master builder.

Here it may seem vain-glory in Paul to write after this manner. Doth not this expression savour of pride and self-conceit, rather then of the humility and meekness of Christs Spirit? Is it not Solomons Rule, Let another mans mouth praise thee, not thy own? No: We may not charge Paul with any folly, or va••ity in this thing, especially when we shall consider the Reason▪ moving him thereunto. From whence Observe,

That it's not vanity, but a duty in some cases,* 1.174 for the Ministers of the Gospel, to magnify and set up their Work and Office.

It's not vain-glory, or self conceit, but sometimes a necessary duty to justifie themselves and their Office; otherwise, the dishonour would much redound to God, and danger be conveyed to mens souls.

To clear this, (though I intend to be brief in it) because as Tully said of Hortensius that eloquent Authour. He praised eloquence to the Heavens, that he himself might be carried up with it. So people are apt to think what∣soever the Ministers of the Gospel say in this case, they do it for their own ends. I shall only instance in what cases they may do it, and what man∣ner; for he that doth it, had need be an Argus full of the eyes of wisdom and prudence, the matter is so nice and obnoxious to ill interpre∣tation. As

First, Then they may exalt their Office and work,* 1.175 when false and mali∣cious slanders and calumnies are raised against them by the ingratitude of the world: When they devise all manner of evil, and lay it to their charge; here they are bound to preserve their good name, and declare the good things they have done, and of what necessary use their Office is. Ha∣bent mores suas odores, & colores; odores in famâ, colores conscientiâ. And there∣fore it's not enough that our consciences be not black or pale through guilt, but that we be the sweet savour of Christ, as Paul speakes it, 2 Corinth. 2.15. Now this cannot be, unlesse they discover the false∣nesse and weaknesse of any unjust aspersions. Thus Christ himself, when the Jewes talked of stoning him; For which of my good works do you stone me? John 10 32. And so the Ministers of God may plead, Why are you become enemies and adversaries? Is it because we convince of sinne? we inform of duty? we labour the eternal salvation of mens souls? In such a case as this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no sinne, though Aristotle make the affe∣cted vain glorious discourse of a mans self, his fault.

Secondly, When there arise false Teachers, that under specious and fair words would draw away their people to errours and falsehoods, it is then lawfull to justifie themselves. This you shall observe very frequently in Paul. The ground of saying this in this Text, was, that the people might not regard other foundations then he had laid. And so in another place, especially 2 Corinth. 11.22, 23. he doth at large reckon up both his ex∣cellencies, and also his indefatigable sufferings for the Gospel sake, and is very copious in it; yet all this was no vain glory. Why? because it

was in opposition to false Teachers, who laboured to bring him into dise∣steem; who endeavoured to represent Paul contemptible: And this makes him exalt himself.

Thirdly, When their is an undermining, or open endeavouring to over∣throw the very Office of the Ministry; to make it common. Herein also we see how men, farre from any pride and wild fire, have been zealously inflamed. Numb. 16.3. There some took upon them to invade the Priests Office: Ye take too much upon you; all the Congregation is holy as well as you: Wherefore lift you up your selves above the people of God. How did this fact provoke Moses, that was the meekest man upon the earth, and farre from self-seeking and revenge? If these men die a common death, the Lord hath not sent me: And immediately the earth swallowed them up all, and all that appertained to them. Those that did sinfully strive to be as high as others, God throweth them lower then others. They lifted up themselves to Heaven, and he casteth them lower then the earth. Hence the Apostle, Let a man account of us as the Ministers and Stewards of God, 1 Cor. 4.1. Let a man, he speaketh indefinitely, though never so great a man, so learned a man, so gifted or gracious a man.

Thus you see there is a necessary cause of vindication, when the Office it self is shaken.

Fourthly, In these two general Cases, which may comprehend all the rest, they may set up their work and Ministry.

1. When the glory of God is apparently concerned in their sufferings and de∣basement, when it is plain that reproach and dishonour will redound upon God himself; then it's no modesty or humility to hold their tongue. And the Reason is, they are Embassadours and Messengers sent by God. Now, whatsoever reproach and scorn is cast upon them, redounds to him that sent them. And

2. When there is an evident utility and profit for the people▪ Paul in ma∣ny of his Epistles, speaks so much about himself, not that he regarded applause, or had any carnal designes; no, he could appeal to God, and had the testimony of his Conscience; but it was for the good of Believers, that they might not be seduced, or led aside in damnable waies. So that it is for your good, and not ours, if these things be spoken off.

But now here are Cautions in such self-justification:

First, We must attribute nothing to our selves, as of our selves. Paul in this very Text, speaks of the grace of God: He is but the Trumpet, that sounds not of it self, but from the mouth that breatheth in it: He is but the Pen of the Writer: And therefore see how carefull he is in ano∣ther place, lest any man should think of him above what he ought to think, 2 Cor. 12.6 Oh, this is an admirable convincing way! When what we say, is still with the acknowledgement of grace, and we are afraid men should look to our parts, to our abilities, more then to Christ himself.

Secondly, It's so to be done, that it may plainly be seen, we seek not a∣ny earthly greatness, or glory of our own, but only that Christ and his own way may be acknowledged. We see Christ himself, though he thought it no robbery to be equall with God, yet looking upon himself as sent by the Father, he saith; I seek not my own glory, (Joh. 8.15.) but the glory of my Father that sent me. Oh, admirable pattern for us to follow! And when Paul had spoken of this authority and power he had, and pressed them so to walk, as that he might not come with a rod, and was afraid he should come to them otherwise then they desired, addeth; Though we be accounted as Re∣probates, Cor. 1.2. Undervalue and despise us as you please, yet if you be holy,

and keep in the truth, I shall rejoyce in my debasements.

Lastly, It must be necessarily, not voluntarily; even compelled to it. Thus Paul, when he had exalted his sufferings, I speak as a fool, you have complled me, 2 Cor. 12.11. Could he have done his duty without it, he would. Especially you have a notable instance of Paul's modesty, 2 Cor. 12. where being to relate some extra∣ordinary Visions and Revelations, see with what humility he doth it; you cannot tell whether it was Paul or no: I knew a man in Christ, above fourteen years ago. He had kept it silent all that while. Certainly by this we see, that whosoever God giveth extraordinary dispensations, he fils the persons with much modesty: They do not boast of them: They do not despise others. And thus John the Evange∣list, whereas the other, when they speak of the Disciple beloved by Christ, named him, John himself doth not, because he was the man.

Ʋse of Instrustion to people. To take heed how the Devil or his Instruments ever seduce you, so as to contemn or withdraw from the faithfull and powerfull Ministry of the Word. No marvell the Devil assaults it, because it is the only En∣gine to batter down his Kingdom. I saw Satan fall from heaven like lightning, said Christ, when he sent his Disciples to preach, Luk 10.18. Certainly, thou hast never got good by it, or hast forgot it, in that thou doest reject it. Paul useth this Argument to the Corinthians, that they should remember the proof of Christ speaking in him to themwards, was not weak, but mighty, 2 Cor. 13.3. And let not this happily take thee off: Thou hearest no more then thou knowest already: I would come, if every day I might have new things, new questions, and new o∣pinions. For what is this but to be weary of the old Bible, and to desire a new. To write the same things (saith Paul) to you, it's safe, Phil. 3 1. It's a safe and sound way to hear the same necessary soul-saving things: for the affections are slow to receive, though the understanding be quick. You are not weary of the same sun, though it rise every day.

We proceed to the next particular in the Text, viz. the Event or consequent of Paul's foundation, Another buildeth thereon. So then, Paul and the other Apostles laid the foundation, in that they planted Churches at first; and all that are to come after, are only to build on that. They must not divulge any new ne∣cessary Articles of Faith, we must rest content with what is done by them already. Observe,

That people are not to expect that Ministers should bring any other Do∣ctrine them what is laid by Christ and the Apostles already.* 1.176

Religion is matter of Doctrine which we receive from the Scriptures, not mat∣ter of invention, that we make of our own head. Thus even Timothy is comman∣ded only to build upon, not to lay any foundation: O Timothy, keep that which is committed to thy charge, 1 Tim. 6.20 That good thing comitted to thy trust. The necessary truths of salvation are deposited in the Scripture, and committed to faith∣full men. Now they must look they deliver the same: Aurum accepisti, aurum redde, as Lyriuens••s.

To open this▪ consider, That the Apostles sent by Christ, made it their business to inform in all things necessary to be believed and done. They declared the whole counsel of God by a lively voice, preaching to those that lived in those daies: It is true, they likewise informed of many other truths and duties in Religion, that were not fundamental; but still wheresoever they came, they preached Faith in Christ, and Rpentance: Faith in Christ, that required the knowledg of things to be believed; and Repentance, that was about things to be done. And indeed, if the Apostles had not laid down all things necessary, their Commission would have been very imper∣fect, and it would have redounded to Gods dishonour to send such foolish builders, that could not lay a sound foundation. So that it is horrible presumption for any to

think, that God hath revealed more to them then the Apostles. What the Apostles had not revealed to them as necessary, we are not to think it necessary. Therefore

2. When the Apostles were to leave the earth, and could no longer by a living voice commend those necessary things to them, it pleased God, that what they had delivered by mouth, should be commended to writing. These things are written (saith John) that believing we might have eternal life. So then, the believing of things written is enough to bring eternal life, Joh. 20 31. And Timothy is commended, that from the youth up, he was acquainted with the Scriptures, which were able to make him wise to salvation, 1 Tim. 3. Since therefore the Apostles were taken into Heaven, the foundations that we have to build on, are the Scriptures only. Hence though Christ be here called the foundation, yet the Apostles and Prophets also are cal∣led the foundation, Eph. 2.20. upon which Believers are built; viz. secondary foun∣dations. So that to expect necessary things beyond the Scripture, is as vain as to look for another Messiah with the Jews. He that cannot see with one sun would not see with an hundred.

* 1.1773. Although the necessary foundations be thus laid, yet our preaching, and your hearing is not in vain; for there is this further work to be done.

First, Those necessary things we are to explain more distinctly, and confirm more plainly, that so Faith may be the more setled. Necessary Principles of Religion, have many excellent conclusions latent in them; as fire lyeth in a stone, which doth not appear, but by striking out. The Ministry therefore is, to explain, and distinctly to interprete these things. As the candle, though of it self it hath light enough, yet unless put on a candlestick, it cannot enlighten the whole room: so the Word of God, though it be full of light, yet there must be the interpreta∣tion and application of it. Therefore they are commanded to divide the Word a∣right, 2 Tim. 2.15. The bread must be broken and digested, else it cannot nourish. So that this building lyeth in the further explication of what is believed: We do not preach nova but novè, not new things, but in a new manner.

Secondly, Though we are only to build on this foundation, and no new thing be expected, yet matters of Religion may be said to be new in themselves, or unto us. In themselves, and so certainly there can be no new thing preached; for as there cannot be a new Christ, or a new Scripture, so neither any new Faith: Yea, the Apostles and Christ himself, did not bring any new necessary matter of salva∣tion, to what the Patriarchs and Prophets had before. The Old Testament and the New are the same for the substance of Salvation, though there be new Rites, and new Sacraments, and a clear explication. But in the second place, things may be new to us: As in Popery, when the reformed Divines first preached Justifica∣tion by Faith, denyed the merit of works, as also the Pope to be head of the Church: These were said to bring a new Gospel: but it was a slander, it was new only to men corrupted with errors, and living in ignorance, as the sun is new to a man that was blind, but hath received his sight.

Thirdly, This building upon the foundation lyeth in the powerfull application of ne∣cessary truths, to the hearts and consciencies of men. For the Scripture that speaks ge∣nerally, the Ministry that is to come particularly; that doth as Elisha, laid himself upon the Child mouth to mouth, and body to body, that so life might be procured. To do by particular application of what is spoken generally in the Word, this is the Ministry.

Ʋse of Instruction. That it is a fundamental miscarriage in Religion to affect any thing further then the Scripture and the Apostles have left to us: To expect such new things as cannot be built on this foundation. Oh, take heed of being weary of any point in Religion, because thou knowest it already! There is a sinfull itching both in Preachers and Hearers, many times in these things: As they were weary of the Manna, because used to it. We are indeed to grow in knowledg and in light, both Persons and Churches are to grow in a reformation; yet they must grow within the same kind, as a Child groweth in the parts of man-kind, he doth not degenerate into another nature.

But let every man take heed, how he buildeth thereon.

We are now come to the later part of this verse, which is Exhortatory, Let every man take heed, &c. By this he sheweth, that it's a matter full of danger; his losse may be exceeding great: And then withall, a man had need use much diligence and circumspection, otherwise he may think ••he buildeth gold and silver, when indeed it is nothing but drosse or lead.

And when he saith, Every man] his meaning is onely of Officers and Teach∣ers, he doth not speak of private persons, though they also are to take heed they put no false or erroneous sense upon the Scripture; but he speaks of publick Teachers, who by their calling and Offices are to build.

Now the Object of this Exhortation is, To take heed what they build. To build after the foundation is laid, is the same with watering after planting. And it im∣plieth a further continuation and illustration, explication and application, as also a clearer confirmation of that matter, which is already laid down by the Apostles. So that observe,

The Ministers of God are greatly to take heed,* 1.178 that they preach no other thing, than what is already contained in the Scripture. Or

It's a dangerous thing to put that sense and meaning on the word of God, which is not the true genuine sense of it.

They are with much care, fear and trembling, to consider, how they build up∣on the Scriptures. And if Ministers are thus to take heed; then likewise all others, who reade and search the Scriptures, are to take heed of presumptuous boldnesse, and irreverent ignorance in the perverting of it. The Scriptures are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Testament, or Will of Christ. Now as it's a dangerous thing,* 1.179 even by the Laws of a Land, to corrupt, forge or falsifie a mans will: No lesse capi∣tal is it to the soul of a man, any wayes to pervert the Doctrine of the Word of God, 2 Pet. 3.16. They that are unlearned wrest the Scriptures unto their own destruction. See here, a man may damn his soul by wresting and tormenting the Scripture, as it were upon a rack, to a contrary sense, then what it intended. Oecumenius on the place saith, It's as great a sinne to pervert the writings of the Apostles, as it was to cut and mangle, or murder their bodies.

To amplifie this consider, There may be a two-fold building or ADDITION to the Word of God, either Destructive and Corruptive,* 1.180 such as wholly over∣throweth the true meaning and sense of the holy Ghost. And this is a very dan∣gerous sinne. Or else Perfective and Explicative. Thus the New Testament was added to the Old, as a perfective addition, not corruptive; though it could not have been added, as Scripture, but that the Authors thereof had a divine in∣fallibility. And now what the Ministers of God in their Ministerial labours do, it must be an addition explicative of the foundation, though it be not with divine infallibility. We see here, God thought it not enough to plant a people, but he will have in all ages men to water; not enough to lay a foundation, but he will alwayes have builders, who are to build on this. For indeed we must not strain the Metaphor too farre; Paul did not only lay the foundation, but did also build up all the necessary parts of the house also; onely by this similitude he would shew, That there must be alwayes in the Church publick persons, who by their Office are to build up people in faith and godlinesse; but they are not left to their own imaginations, to their own thoughts; They must dresse every Sermon at the glasse of the Word; they must preach as they reade in Scripture.

* 1.181Secondly, The word of God, which containeth the foundation, that the Apostles have laid, may be either considered in respect of the words only, or in respect of the sense cloathed with the words. Now indeed it's not the holy Scripture, but when both the sense and the words go together: if a man take the words only con∣trary to the sense, he abuseth it, and so promoteth the Hereticks, and the De∣vils interest, not Gods glory. For the sense, that is the internal for me and life of all the words. So that it is not enough to alledge the words of the Scripture: It's not enough to be able to say, The Scripture saith such words; but the true sense and meaning, that is the soul; the words are the body only; yet the words must be diligently attended unto, as that by which we come to find out the sense. The Devil brought Scripture, but he perverted it, applying it to an ill sense, and so all Heretiques have alledged words, but not the true sense breathing in them.

* 1.182In the next place, Let us consider, Why we ought so to take heed, and that is to be manifest in many respects:

First, From God himself, his glory and honour is greatly concerned herein. For when we come in his Name, and pretend his Word, and indeed it is our own; What is this but an high offence to God? God doth severely threaten those Pro∣phets that broached their own thoughts, and preached the lies of their own ima∣ginations, yet said, Thus saith the Lord. It's no dallying matter; it's a matter wherein much prayer, much humility, and many graces are to be exercised, lest we should highly dishonour God. Oh if this were written in mens hearts, they would be more tender and fearfull in delivering their opinions, in saying, This is the sense, or that is the sense. For when thou sayest, This is the meaning of the holy Ghost, This is the truth of God, it behoveth thee again and again to consider, lest thou put thy lie, thy falshood, thy sinfull imagination on God.

Secondly, On Gods part, we are to take heed, Because he hath so severely threat∣ned all those that adde or detract to his Word. Any that shall alter these foundati∣ons, or change these bounds. If it be so hainous a matter among men to remove a land-mark, and to confound such bounds, how much more here? That com∣mand, not to adde or take away, is set home with a terrible threatning, Revel. 22.18. If any shall adde, God shall adde unto him the plagues that are in this book. Oh see then, what thou deliverest out of Scripture, as Gods word, for the judg∣ments of God are threatned to such as offend herein! And Prov. 30.6. Adde not unto his words, lest he reprove thee. Thou challengest any adversary to con∣fute thee, see here, God will confute thee, he will reprove thee, and thou be found a liar. Thou thinkest happily such and such an adversary will reprove thee, take heed God doth not become thy enemy for such an opinion. Oh then while we are preaching, and delivering our heavenly message to you; we are un∣der a dreadfull account; we are to pray, and fear, and consider lest God find us liars, and reprove us at last.

* 1.183Secondly, On the peoples part. Therefore we ought greatly to take heed. For,

1. The word of God in the true sense of it, is the onely food and nourishment of the soul. That onely doth nourish and cause to grow. So that all those who build up any thing but Scripture-truths, they give poison to a people to live up∣on. How great a crime is it to poison any fountain, where all people fetch their water? And thus all they do: and if it be not poison, yet it's but chaff. What is chaff to the wheat? said the Prophet, Jer. 23.28. All corrupt errours, though not fundamental, are called hay and stubble. It behoveth us therefore to take heed what we do, that we give you not gall for honey, poison for food. The Apostle compareth all Ministers in himself to a tender nurse, 1 Thess. 2 now she is carefull to give fit and convenient food to her child: Scripture-truths only can give nourish∣ment.

2. If we build not on this foundation, the preaching of the Word loseth those glori∣ous and excellent effects for which it is appointed. You have many admirable pro∣perties of this; The word of God enlightens the mind, Psal. ••9. It sanctifieth the nature, Joh. 17. It is the power of God to salvation, 1 Cor. 1. It's the instrument by which we are begotten anew, Heb. 4.12. It's a two edged sword to enter into and discover all the secrets of the heart. Now alas, are the foolish and unwarranta∣ble opinions and doctrines of men able to produce such gracious effects? No, Gods word only is blessed to such great ends; and therefore it's good to consider, that our Saviour looking upon the people in his dayes, it's said, His bowels were moved within him, as sheep without a shep••erd, Mat. 9.36. They had the Priests, the Scribes and Pharisees then, who read the Scripture, and taught in the Syna∣gogue every day, yet because they mingled their own sour leaven, they brought their chaff to the wheat, therefore he pitied them.

3. On the peoples part, we had need to take heed, Because they are more prone and ready to receive any corrupt sense, than the pure meaning of the Scripture. A natural man perceiveth not the things of God, they are foolishnesse to him, 1 Cor. 2.14. he hath enmity to them. Paul said, The Law was spiritual, but he was carnal, Rom. 7. No man naturally can love the Bible, in the true and heavenly sense of it, (no more than a malefactour can his Judge), for that condemneth sin, that convinceth of folly, that spareth not, that flattereth not. As the people of Israel could not endure the light on Moses his face, but they would have a veil on it: So neither are people able to receive the true and pure sense of the Scripture; it is too glori∣ous, too spiritual, therefore they put a veil upon it. Hence you see how quick∣ly errours and false doctrines, especially such which give licence to sinne, get a multitude of disciples. Paul complained of this, when he said, They would suffer false teachers to abuse them, to oppresse them, 2 Cor. 11.20. The Corinthians would endure false teachers, though they domineered over them, kept them in bondage, when yet they would not bear Pauls Ministry. And did not many willingly suffer the Egyptian thraldom in Popery, who would not endure the yoke of the Go∣spel? Thus Christ complained, If any man c••me in his own name, you will receive him, John 5.43.

Lastly, On the Ministers part, it's necessary that he should take heed. For,* 1.184

1. He hath not a Magistery, but a Ministry committed to him. He may not be a Master to dictate and affirm what he pleaseth, but his Office is a Ministry, to de∣liver nothing but what he reads. Thus Paul, That which I have received of the Lord, I deliver unto you, 1 Cor. 11. If among men, Judges must not make new Laws, but are strictly bound up to the Laws made to their hands: Then much more are the Ministers of God bound up to their Rule, the Scripture; truth is com∣mitted to our charge, we must be sure to render that in kind, which was betrusted to us. And as Aristotle observeth, He that is unfaithfull in any thing deposited with him, is worse than an open unjust, or unrighteous man, because he wrongs the good thoughts and opinion the other man had of him, he thought him faithfull and honest, but he proveth not so. Now every Minister h••th the truths of God deposited (as it were) in his faithfull custody.

2. He is accountable for all the sin and errour people run into through his neglect. If he indeed sound the trumpet, and warn the sinner, then he hath delivered his soul, and the blood of wandring sheep will never be required at his hand; if he hath used all means to keep them in the sheepfold, and they would not. It behoveth us ther∣fore to take heed how we build, for herein we do not only endanger our own selvs, but others. The blind lead the blind, saith our Saviour, and both fall in the ditch, Mat. 15.14. It was Luthers temptation he had sometimes on him, Q••id si tu d••••∣naris, &c. What if thou by thy doctrine are damned, and drawest many others to hell with thee? It's true indeed, the seduced are under a milder punishment then the seducers, yet they are not excused. Those that received the mark of the ••••••st

in the hands and fore-heads, though but followers, yet had not their name written in the book of life. This certainly should make every one take heed what he deli∣vers; for should he be a snare to, or a murderer of other mens souls, the blood of the soul will cry more terribly, than the blood of the body.

3. He must take heed, Because though a man do preach the substantials, and the ne∣cessary things of salvation purely, yet if he adde or mix any corrupt opinions, though of a lesse nature, that mans salvation is very difficult: and that the Apostle driveth at in this place, If a man build gold and silver, that is, the precious fundamentals, and afterwards build hay and stubble, that is, frothy, unsound and unsavoury doctrine, though it doth not overthrow the fundamentals, that man shall be saved, yet so as by fire. I know it's a place about which much fire of contention hath been, but generally the most learned do agree, That it signifieth the difficulty of that mans salvation, he must go through many tribulations, look for many afflictions, which will be as fire to get his drosse out. Oh do not then account such errours in judg∣ment, so easily venial, yea almost innocent, as the Socinians saying blind men are to be pitied, not punished! The Scripture putteth a severer character upon them.

* 1.185In the next place, What is to be done both by people or Minister, that they may both build and be built on a sure foundation, that they may not take drosse for gold?

1. Be much in prayer. That is the key to open all mysteries locked up studying, praying, and temptations make a Divine, said Luther. Daniel was much in prayer about studying those seventy weeks, and God instructed him, revealing them to him.

2. Prayer is not enough, There must be a holy and godly life. Thou wilt never understand Pauls sense, if thou hast not Pauls spirit, nor Davids Psalms, if there be not such a spirit in thee, as was in David. He that doth my will, shall know whether the Doctrine be of God, or no, John 7.17.

3. Neglect not those external means which are requisite to understand the sense of the author, as knowledge of the tongues, observation of the peculiar phrases. For whereas the matter is sometimes wholly new, and supernatural; so the words are not alwayes used in the same sense, as humane Authours do. Comparing also the Context, is very usefull, and parallel places, consulting also with the gifts and abilities of others. When Philip asked the Ethiopian, Ʋnderstandest thou what thou readest? How can I (said he) unless I have a guide? Act. 8.31.

Ʋse of Admonition, to all who take upon them to give the sense and meaning of the word of God; let this Text be as a pillar of salt to season thee; it's a danger∣ous thing to wrest Scripture: Thou that puttest it upon the rack, God will put thy conscience upon the rack. Why dost thou so proudly, so arrogantly, so boldly med∣dle in this matter? The people of God are not to be kept in ignorance, that is a Po∣pish principle; but yet they must learn with humility and self-denial, with the use of all means necessary. He must not be his own master, he that is so, ••ath a fool to his scho∣lar, say the Rabbins, and yet this must not be so interpreted, but that he who brings truth may resist the whole world, as one Paphnutius did an whole Council.

Ʋse 2. That it's not enough to bring Scripture, to name many Texts, unless we find out also the true and proper sense. This makes for the honour and dignity of the Scripture, that all would fain authorize their tenents by that. It's no dero∣gation to the Scripture, neither may it be called a nose of wax therefore, but it exalteth the Scripture the more.

Ʋse 3. Of Exhortation to you people, as we are to take heed what we deliver, so also what you receive, what you believe. It's a very hard thing to reconcile these two things, To give all the respect and obedience that is due and called for by God, to your spiritual guides and teachers; and yet to exercise your own faith and judg∣ment likewise. He that doth not run into one of these extreams, either to neglect the Ministry, and to use his own eyes only, or else to put out them, and rest only upon the eye of his guide, is a wise and a solid man. Be thou carefull to split upon neither of these rocks, but be wa••y what you receive, and how you believe.

Verse 11. For other foundation can no man lay, then that is laid, which is Jesus Christ.

THis Text is a Reason of that Caution delivered in the verse before, Every man must take heed how he buil••eth: Why? Because there is no other foundation but Christ. To set up any thing in Christs stead, or to deliver any thing contrary unto Christ; this is here reproved. So that in the words, Christ is described; secondly, the Ministers duty about him declared.

Christ is described: 1. By his proper Name Jesus, a Saviour of his people. 2. By his Office, Christ the Messiah, the anointed one. 3. Metaphorically, the foundation, sometimes Christ is called the foundation; and sometimes the corner stone; and all is to one sense, to shew that he only supports the spiritual building, whether we mean the Church in general, or every soul in particular. Now, it's true, the Apostles Ephes. 2. and Rev. 21. are called the foundation also, but theirs is Fundamentum fundam••ntorum, as Austin; or fundamentum fundans, and fun∣damentum fundatum: The Apostles are only foundations that are built upon another foundation, viz. Christ. Or else the Apostles might be called a founda∣tion, because of their Doctrine; in which sense Peter is called a rock: And Christ saith, he would build his Church on him, viz. upon that Doctrine confessed by him, Mat. 16.18. Though Cameron understandeth it of the person of Pe∣ter, yet not in the Popish sense, but because Peter was to be used as the first Person, who should preach the Gospel to the Gentiles: so that he is the rock of the Church, because on his preaching first was built, the declaration of the Gospel to the Gentiles: But this I affirm not. For, you see here, he is not only the foundation, but the solitary foundation; No other.

Secondly, Their is the duty of the Minister, Any other can no man lay. Can none; that is, none ought. Illud possumus, quod jure possumus. Observe,

That the Ministers of God ought to lay no other Foundation then Christ.* 1.186

They are to build their people upon no other rock. All is to referre to Christ: All Threatnings, all Promises, all Commands, all Duties; they are to bring to Christ As every thing in the Temple was covered with gold, so Christ is to cover all things: To be in all things. But how is this to be unnderstood? We shall shew how many waies Christ is to be preached as a Foundation,* 1.187 and you the Hearers are to make use of him in that sense.

First therefore, He is to be laid down as the only foundation, in respect of know∣ledge and instruction. We are to preach and set up him, as the great Prophet and Teacher of his Church. He cals himself the light that came into the world, Joh. 8.12. The Ministers, they are light, but as the Starres do lucere luce ali∣enâ, with a borrowed light from the Sunne; so neither do the Ministers of the Gospel enlighten any other way but by light from Christ. Hence he was pro∣phesied of betimes, as the great Prophet whom God would raise up for his Church; and for this end he is so often called the Word, because he doth re∣veal unto us Gods will, and God from Heaven commanded all to hear him, Mat. 17.5. All the Prophets were the Prophets of Christ; all the Officers in the new Testament, are the Officers of Christ. So that we are to declare that all people, who expect Instruction, Reformation, and any profit by the Ministry, must not build on man, but Christ. And this is the chief scope here.

No man may lay any other foundation: No man may set up any other Doctor or Teacher, viz. principal, but him; as is to be seen in the former Chapter. And that is the reason (say some) why Paul doth so often name Jesus Christ in that Chapter. And no marvell if he be the foundation, for none Teacheth as he, both objectively and subjectively. We all reveal the Object, and propound the Doctrine to your ears, though none did so objectively as he did; but sub∣jectively none can teach as he: He giveth the understanding heart; he opens the eyes to see, and the ears to hear. Never therefore expect the powerfull effect of the Ministry, unless thou build on Christ more then the parts of a man. The abilities of the man, these are but like Gehazi with the Prophets staff, they will not raise the dead Child, unless Christ come himself. It's true, we must not set up a teaching of Christ, in opposition to the Ministry, as some did: They would have no Ministry at all, but expect to be taught by him; yet as we must necessarily use it, so it must be subordinate to Christ.

Secondly, We must preach Christ the foundation of all strength and power, from whom we receive all ability to do any thing that is good. To lay free-will for a foundation; to preach up mans power, for Christs power, will be found st••ustble and hay, if not worse, when the fiery tryal shall come Thus Joh. 15. Without me ye can do nothing. O there he doth excellently shew! As the branch, unless it be in the Vine, must wither, and can bring forth no fruit; so unless a man be in Christ, and abide in him, he is not able spiritually to live or move. And this is a necessary and ex∣cellent way of preaching Christ, when he is set up as the only fountain of all our spiritual abilities, when the humane strength of man is debased, and contemned; yea, discovered to be not only impotent, but abhominable and contrary unto God. Hence Christ is compared to the Olive-tree, from whence we have all our fatness, Rom. 11. And he cals himself the life and the way, Joh. 11.25. The way, that is a Prophet: The life, that is a foundation of all spiritual strength. Now in Popery, when there was so much advancing of free-will, and magn••fying the merit and worth of the good works we did, Christ was much obs••ured. Therefore ••e are not only to exhort you to pray, to repent, to reform, but to preach Christ as him by whom you must have power to do those things. People generally make little, or no use of Christ in this respect, when yet thou needest him all the day long. I can do all things, through Christ that strengthens me, Phil. 4.13.

Thirdly, Christ is preached as a foundation, when he is exalted in our Mi••istry, to be the head of the Church, and he that governeth all things. The head is for di∣rection and government, and also for lively influence and nourishment. And thus Christ is 1 Col. 1. to the 15. What divine and admirable exaltations are there of Christ, setting him up above all things, and making him the head of the Church, which is his body? Oh, the preaching of Christs Head-ship and supre∣macy is of great consequence! There had never been such bold presumption, to be an universal head in the Church; never such tyranical government therein; never such Angel-worship, and invocation of Saints, and a thousand of those derrogatory Doctrines, had Christ been exalted as Head. Paul saith, They brought in worship of Angels, because they held not the Head, Col. 3.19 And that blasphemous Doctrine, of making the Pope an head of the Church, though they would extenuate it, by calling him a ministerial head, is a gross invasion of Christs right. Though Christ thought it no robbery to be equall with God, yet the Pope ought to think it robbery to be equall with Christ. Who then can excuse Bellar∣mine from blasphemy, who is not afraid to apply that promse of Esay, Behold I lay in Zion a foundation stone, to the Pope, though secondarily? Look we then, that are Ministers, and you that are people, To keep this Doctrine pure. Christ is the head of the Church: All direction and government must be from him: All vivificall influence into the Churches is by his spirit. So that as the body can∣not live or move without the soul, so neither can the Churches of Christ spiritu∣ally

move, without life received from him. The Scripture doth often delight to use this similitude.

Fourthly, Christ is to be set up the only foundation, in respect of mediation and intercession with God. We can have no approach to God without him, because of the great gulf sin hath raised between him and us. He is a consuming fire, and we are stubble, without Christ. Concerning Deus Absolutus, as Luther would say, The soul of a man may not think of him without horrour, or despair; but as he is Deus relatus, related to us in Christ. And this is (indeed) the primary, and the most no∣ble setting up of Christ as the foundation, when we again and again instruct you of what distance and contrariety there is between God and a sinner; and that on∣ly by his mediation there can be an agreement. There is one Mediator, (saith the Apostle) 1 Tim. 2.5. No man may, can, dare, to draw nigh to God, or think of him, without this Mediatour. Oh, but how practically ignorant are people of Christ herein! They do not go to God in Christs Name: They do not desire, by Faith to bring Christ (as it were) into Gods presence, that he may behold us in him; that we may be Jacobs in our eldest Brothers cloaths. As Joah bid the Messenger tell David, when his anger should rise, because they had the worse in battell, that Ʋriah is slain; and this quieted David. So it's here: When the wrath of God shall be ready to arise against thee, Why hast thou b••oken this Com∣mand? Why hast thou trasgressed this Law? Then say, Christ was killed: Christ was the Lamb slain. And this will appease the wrath of God. Rev. 10.1. Christ is there described with a rainbow upon his head, very fitly. As God said, He would not drown the world any more, but look upon the rainbow, and remember that Covenant of mercy: So it's here; God will not damn the poor sinner repenting and believing, but he will remember this rainbow; he will look on Christ. Now this preaching of Christ, hath been wonderfully obscured in setting up other Mediatours, other Intercessours; so that Christ was seldom spoken of, but the Virgin Mary, S^t Francis, and others. And this very point was the first occa∣sion of coming out of Popery, The obscuring of Christs Mediatourship. They equalized St Francis to Christ: They (indeed) said, the way to Heaven was by Christ, but it was easier by St Francis. So that if you look upon the Doctrine of other Mediatours, about the Virgin Mary; about their Canonized Saints; a∣bout Images; about Indulgences Oh, the black clouds that were drawn over that glorious Sunne of righteousness! Let then Ministers and people keep to this; look to this: For without it, all the marrow of Religion is lost. Only by Christ his mediation with God. God is an enemy to me, and I to God. And for this end were all those Sacrifices appointed in the old administration, to shew, that by Christ was all reconcilement and atonement. Do not thou then think thy teares must do that, which belongs to Christs blood. Thy teares, thy humiliation, thy broken heart for sinne, is indeed necessary; but to think by these to have a mediation with God, is to build another foundation then what the Apostles laid. And truly, if sinne be rightly considered, in the infinite aggravation of it, we we must quickly yeeld, none but who is an infinite person, can be our Medi∣atour.

Fifthly, From this floweth another necessary way of preaching Christ a foundation, viz. Of acceptation of our persons and duties. Our Justification is built only on him, and all the sweet savour that our duties have, is through him. Thus Paul doth frequently make Christ the P••llar and foundation of all his boldnesse and acceptance of grace through him. Eph. 3.12. In whom we have boldness and free access. We cannot inherit or obtain a blessing, unless we come in our elder Brothers cloaths, as was even now said before. He is made unto us wisdom, righteousnesse, and sactification; yea, we are made the righteousnesse of God through him, 2 Cor. 4. ult. Which expression first used by Ambrose, but found in Cal••in by Pigh••u••, was a means to bring him off to imputed righteousnesse. And Paul

throweth away all his own works as d••••g, in comparison of the righteousness through faith in Christ, Phil. 3. Thi•• i•• a special foundation; few are acquainted with this Gospel foundation. The•• build on their works, on their duties; they rest on them as a foundation, nor making Christ all in all. He is the Altar from whom the incense of the Prayers of the Saints is accepted. As Jacob said, Let not me see your face, unless you bring Benjamin. Thus God saith, Pray not, but in the name of Christ: Give not thanks, but through Christ. What a My∣stery was this to the seduced Belivers, even in the Apostles times? The Epistle of the Romanes, and especially to the Galathians, is wholly to settle this foun∣dation: That it was not the righteous••ess of the Law i•• their own persons, or ••f works they were to seek after, but a righteousness of Faith through Christ. Yet where is the Christian to spiritual, so Gospelized, as to go out of all his duties, resting on Christ only? He is diligent and carefull in the use of them, but leaneth on Christ only. We are the circumcision, who worship God in the spirit, and rejoyce in Christ Jesus only, Phil. 3.3.

Sixthly, Christ is to be preached as the foundation of all fulnesse, for all our ne∣cessities and spiritual wants. The people of God, they sit dejected through the••r nakednesse and poverty. Oh, they would have better hearts, more fruitfull lives! and they complain and complain, but they do not make use of Christs ful∣nesse, for all their wants. He is the fountain, their streams are to be replenish∣ed by him. Of his fulness, we all receive grace for grace, Joh. 1.16 That is, a∣boundance of grace, as some; or grace, answering the grace in Christ. And Col. 1. It pleased God, that in him should all fulness dwell. So that the soul cannot be cast into such straights, as not to know where to be supplied. There is the ful∣ness of the fountain, and therefore the vessel may well be filled: This is the ful¦ness in the Head, therefore the members may thrive and flourish It's a sad thing to consider how unacquainted even the godly are in this point. They do not im∣prove Christ: They do not go to his fulness. As the Mothers breasts are filled for the Child, and it's an ease to the Mother to have the Child to suck them: Thus Christ received the fulness of grace, as an Head for us, and by Faith we sucking of it, do exceedingly please and honour Christ.

Ʋse of Instruction. What it is to preach Christ, even to set him up in all this glorious fulnesse; To represent him in all these Offices and Perfections for us. It's true (indeed) there are few people that can prize him, that can see the glory of these Properties. They admire nothing but the pleasure of si••ne, and the glo∣ry of the world. Therefore our work is not so often to set forth the beauty of Christ, as the foulness of sinne, and the torments of Hell. We like John P••p••ist, are to prepare a people for Christ; to cast down high mountains; to wound and break the heart of sinners; to take them off from all false foundations. The ignorance, stubbornnesse, and stupidity of most hearers, do call for the two-edged sword to wound and cut, not for balm and oyl to be poured in their wounds. But yet certainly, this is our main work, to preach Christ in this his heavenly glo∣ry. Although, to speak properly, (as is to be shewed in time) to preach Christ, is to preach also all the duties, all the threatnings, all the Commands Christ requi∣red. To preach Repentance, is to preach Christ; but we take it most strictly in this place. Oh then, that our Auditories were such, to whom Christ in all his glory might be displayed; such as we might have into this Wine-celler every day; such as might be invited to this Banquet, and heavenly Feast that the Gospel hath pro∣vided. A people that know the the need of Christ; that desire and thirst after Christ: That say with the Church, I will hold him, and will not let him go. Bernard did not like to read Tully's Works in all his eloquence, because he did not find Christ there. How shouldst thou in all prayers, duties, conference, still desire to enjoy Christ? Saying with the Church, I am sick of love.

The Ministers of the Gospel are to lay no other foundation but Christ Jesus. If ye are branches, he is the Vine: If ye are the body, he is the Head: If ye the building, he the Foundation. He is the Rock, He is the Root. Heb. 1.3. He upholdeth all things by the Word of his power in Creation, much more in Redemption.

Two or three Particulars more we are to instance in, by which it may ap∣pear in what Christ is laid a foundation. And

Seventhly, He is to be preached as the Fountain of all the happiness, joy, and spiritual content the godly hearer can have. We are to preach Christ as the center in whom all the lines of your hope, love, and desire are to meet. Thus Paul himself, I determined to know nothing but Christ crucified, 1 Cor. 2.2. The Greek words are comparative, Christ crucified rather then any thing else. There is no Doctrine, no Opinion; there is no outward or earthly ad∣vantage that I desire to know, but Christ. And in many other places, you have Paul despising and renouncing all priviledges: To be a Jew, was nothing; Cir∣cumcision, was nothing: To be an Apostle, to be a pure Roman; all these were no∣thing with Paul, in respect of the excellency of the knowledge of Christ. There∣fore it is, that Christ is compared to our King, to our Husband, to our Head; because all our affections, desires, and inclinations, should be towards him. And this is so necessary a foundation, that no man can be Christs Disciple, that doth not attain to this; that doth not hate Father, and Mother, and Children, for his sake. Oh then, consider, Where is thy joy, thy love? Upon whom is thy heart set? If it be on any thing but Christ, thou errest in the Foundation. Oh, but how hard a thing is it, thus to Disciple our Auditours! Some have the world for Christ, some their lust for Christ; and thus instead of building gold and precious Stones, they build dung and silth.

Eighthly, Christ is to be preached as the person with whom we are to close in all Ordinances. We are to look for Christ, and enjoy him in every Prayer, in e∣very Ordinance. Any duty without Christ, is like the body without the soul; the shadow without the substance. Truly (saith the Apostle) our Communion and fellowship is with the Father, and his Son Jesus Christ, 1 Joh. 1.3. Thus Christ is said to come to us, and sup with us: By which phrases is implyed, that the heart of a man should not rest in any duty, and stay there, but go to Christ in it. As they that looked for Christs body, were not content to see the linen where his body lay, but did still seek after him: It was not enough for the Church to be in the Garden where the Spices and Flowers did smell, unless she found her Beloved there. And thus it's not enough to come to any duty, to pray, to hear, to draw nigh in any Ordinance, unless we meet with Christ himself. But to whom are these things known? Is it not with us as with little Children, they can take a Book, they look on it, turn over the leaves, but know not any of the sense of it? Thus it is with many people, they come to pray, to hear, to the Ordinances; but to speak of Christ enjoyed by them, to have spiritual Communion with Christ in them, is such spiritual sense, they understand not. That was the great sinne of the Jews, they rested in the Ordinances and duties of the Law, and never looked out to Christ: And against this the Apostle doth so vehemently dispute. And thus we do with Ordinances of the Gospel, people generally rest in the external performance of them, and not on Christ in them; a•• if the Wise should be content with the Picture of her Husband, not cari••g for the Husband himself. The preach∣ing of Christ as a foundation in this respect, ••s of such practical necessity, that all true godlinesse lyeth in this. The Apostle speaking the quintessence of all godlinesse saith, We are the Circumcision, who have no confidence in the flesh, but rejoyce in Christ Jesus, Phil. 3.3. This is praying; this is hearing; this is the true performance of any religious duty, when we have no confidence

in them, but rejoyce in Christ Jesus only.

Lastly, We are to preach Christ, not only as the foundation of our ap∣proaches to God, but of all Gods gracious actions and visitations to us. We are not only to come to God in Christs name, but to expect that God will come to us through Christ. God is in Christ, reconciling the world to himself, 2 Cor. 1.19. We are justified in Christ, and saved in Christ. All Gods gracious actions vouchsafed to us, are founded upon Christ as the meritorious cause of them. It's rue the indeed, predestination, though it be in Christ, for the accomplishment of all our spiritual mercies, yet it was not for Christ. This the Orthodox do well maintain by Scripture, that Gods predestinating of us in the Original of it, is wholly from the sovereign power, and good coun∣sel of God; yea, that Christ himself is the effect of Predestination, from that good pleasure of his, he gave his Sonne for us. But then all the eff••cts of Predestination, Justification, Adoption, Remission, Sanctification, Salvati∣on, these all are bestowed for Christs sake. They cost blood, even the blood of his only Sonne, ere we could be partakers of them. Thus Christ joyneth Heaven and Earth together; makes a Reconciliation between a provoked God and a sinfull sinner. And this the Apostle considers, when ••e saith, That by him all things are reconciled in Heaven and in Earth, Col▪ 1.20. Thus you see, Christ is a Fountain alwaies running: We Ministers, and you people, may alwaies draw out there, and yet the Fountain be never dry. He is like those waters of Ezekiel, that arise higher and higher: In these an Elephant may swimme. We may still discover more excellency, more fulnesse in him. The Queen of Sheba had no spirit to see Solomon in all his glory; but behold a greater then Solomon here.

* 1.188In the next place, let us consider the Reasons why we Ministers are to lay no other foundation but Christ: To make him all in all.

First, It's the main end and scope of the Scriptures only to exalt Christ, and the end of the Ministry should be the same with the end of the Scripture. All the Prophets before Christ, they witnessed of the Messiah; still they comforted the people with promises of his coming. Abraham, though so long before Christs Incarnation, yet it's said, He saw Christs day, and re∣joyced, Joh. 8.56. All those Sacrifices which were immediately ••t the be∣ginning of the world did look to Christ, they typified him. Noah offered a Sacrifice, and God did smell a sweet savour of rest, Gen. 8.••1. Alas, Could the material Sacrifice do that? God careth not for the Rammes and Bullocks upon the hils, it smels there offensive; but it was because of Christ. Burnt Offerings and Sacrifices thou wouldst not have, then said I, Lord I come, Heb▪ 10.9. All those Rammes, those Bullocks, those Goats, they all did typifie a Christ. The people that then lived, ought not to think, that pardon of sin could be had by shedding of their blood. Especi∣ally, the Covenant of grace that God made with Abraham, and renewed so many times, did relate to Christ, the seed in whom all Nations were to be made blessed. And it's good to consider how, when the Church was in any great extremity, the Prophets would then comfort it about Christ. Isa. 9. To us a Sonne is born. And Isaiah 53. he doth as plainly prophesie Christs sufferings, as the Evangelists relate it; insomuch, that some have called Isaiah the fifth Evangelist. And the Prophet Micha, He shall be our peace, when the Assyrian shall come into our land, Mich. 5.5. Thus then you see, that all the Old Testament doth wholly tend to mag∣nifie Christ; and as for the New Testament, that is wholly spent, ei∣ther in relating the History, or the gracious Effects of Christ; con∣demning all Doctrines and Opinions that would set up any thing in Christs room.

Secondly, As the Scripture, so Gods great purpose and counsell from all eternity, was, to set up Christ, and to have him glorified. Therefore would God take such a way, as that by his Sonne all mercy should be obtained, that so all honour, glory, and praise, might be for ever given to him. Hence it is, that we read of God the Father sometimes appear∣ing in a glorious manner, and owning of him. This is my beloved Sonne, in whom I am well pleased, viz. with man kind, (Mat. 3.17.) hear him. It's disputed among Divines, whether there could be any other way for our Redemption and Salvation, but by him; but who can tell, what God absolutely may do, or not do? To be sure, God hath determined on this way, as that wherein the glory of the Father, and of the Sonne, may be more magnified. If then God was pleased to have all glory gi∣ven to Christ, and to have him set up in all things, it's a great Reason we should honour him, whom God would have us honour.

Thirdly, We must preach Christ the foundation, because in him there is such a Treasure of the riches of Gods Grace, and Gods Love; that the An∣gels, they were never satisfied with this point. How greatly the Angels were affected when Christ came into the world, there Hymne signifieth: As also how speedy they were to be Evangelists, to bring glad tydings of a Christ. Glory be to God on high, in earth peace, and good will to men, Luke 2.14. This Song is the foundation of all Religion and Comfort. Yea, The Angels (saith Peter, 1 Pet. 1.12.) desire to search into this My∣stery: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stoop down, as they did to look into the Sepulchre, or as men do to behold themselves in a Glass. If therefore the Angels, such pure and heavenly substances, be so affected with this way and Do∣ctrine of Christ, how much more we? For we need him more then they. Some Divines indeed, say, The Angels needed Christ to confirm them: And in this sense, he is their Head; but a Mediatour of an atonement, he was not unto them as he is to us. Consider that place, Ephes. 3.10. By the Church and the Ministery thereof, the manifold wisdome and riches of Gods grace in Christ, are made known. So that the very Angels are glad to hear, and know this Doctrine about Christ.

Fourthly, Therefore are we to exalt Christ in our Ministry, to lay him the foundation, because in Heaven, though Christ will then lay down the exercise of his Mediatory Kingdom, yet the glory and honour must be given unto him for ever. The Saints in Heaven, will for ever acknowledge the glory, the happiness, the blessednesse they have to be by Christ. Is it not necessary therefore to instruct you in that work, which we are to do to all eternity? Christ is not to be laid aside in Heaven. His blood, his sufferings, his atonement will never be forgotten: For, only by Christ, is their such a place as an Heaven; only by him is salvation possible. Why then should not that truth fill our mouths and our hearts here, which will possesse our souls to all eternity?

Fifthly, The necessity of preaching Christ the foundation, ariseth from the ignorance of people, who do grossely erre about Christ, both Doctrinally and Practically.

Doctrinally: For though Christ be in every mans mouth, yet few have knowledge of his Person and his Offices. Though they be called Christians from Christ, yet they can give no good account of their knowledge of him. And if this be eternal life to know Jesus Christ, John 17.2. certain∣ly the grosse and notorious ignorance in many, proclaimeth them farre off from the Kingdom of Heaven. How canst thou hope in Christ, and believe in Christ, who knowest not what Christ was, and for what end he came into the world?

And then Practically many are ignorant of him. They feel not the ne∣cessity of him as a Physician, as a Mediatour: They perceive not at what a distance sinne hath cast them from all hopes: They feel not the arrows of the Almighty darted into them: They feel no l••ad or burden of sinne upon them, and therefore the Name and Office of Christ, is not welcome to them.

Sixthly, The necessity appeareth, because of the subtilty and emnity of Sa∣tan; who hath continually set himself against Christ and his Church. I hat as at the first ingresse into Christs Ministry, he violently assaulted him, and never left opposing his person, so ever since he hath laboured to obscure Christ, and traduce his way. In the first age of the Church, then he set against the Person of Christ: Hence came up those many Heretiques, some de∣nying he was God, saying, He was only man; Others, Only God, and not a man, but in the appearance of a man. Some confounded his Natures, some multiplied his Personality; so that all the subtile power of the Devil, was, to overthrow the Person of Christ. But in this latter age, he set against the Offices of Christ. And thus in Popery (though Socinians re∣vive those old blasphemies) his Priestly Office, his Prophetical, his King∣ly; all those were quite darkned by their Masse and Indulgences: and many such abhominable derogations from Christ.

Seventhly, We have the more need to exalt Christ, because there is pro••e∣nesse in every man to trust in his own works; To rest upon his own righte∣ousness; To advance and set up nature. Now, so much as these are ex∣alted, so much is Christ debased. We see our own natures in the Jews, though it was in those glorious times, wherein Christ, and the Apostles manifested them∣selves, yet men did still seek to be justified by the works they had done: Their endeavour was to establish their own righteousnesse, though that, like Dagon before the Ark, did fall to the ground before Christ; and truly, such were greater enemies to Christ, more then prophane Publicans and sinners. So that the Scripture preaching of Christ, will drive men out of their civil righteousness, out of their formality, and confidence in them∣selves, which is the strongest hold that the Ministry hath to batter. We may sooner dissolve those grosse acts of wickednesse, then remove this mountain of self-righteousnesse. Yet, if Christs Righteousnesse, his worth be all, why wilt thou be a Christ to thy self?

Ʋse of Instruction. What matter of wo and lamentation it is, to see so few build upon this foundation? Some put their trust in riches, in charriots and horses; some in the works they do; and thus Christ, whom God designed to be all over glorious, is not glorified by us. Examine your selves in this one thing among others, Is Christ the bottom and foundation of all thy love, joy, and delight? Art thou affected with him in a spiritual manner, as the Church is? Is he the chiefest of ten thousands? Do men of the world come and ask thee, What is thy beloved more then others? What is there in Christ, more then any thing else? Canst thou say, as Aristotle to him who asked why such colours refresh sight, It was a blind mans question? So, this is a natural mans, an earthly mans question. It's a sign thou never didst taste of his good∣nesse, of his power: It's a sign thou hast not eaten of his Honey-combes, or wert fed on his spiritual dainties, that doest make such questions. Never lay claim to Christ, if Father, Mother, Riches, Honours, and thy own life be dearer to thee then Christ is.

For no other foundation can any man lay, but Christ Jesus.

In how many particulars Christ is to be preached as a foundation, and the rea∣sons thereof, you have heard. I shall now remove some Objections, that so the truth may be more cleared, and then give you the Properties and Incouragements or Priviledges those people have, who are built on Christ this foundation. And

First, It may be objected, How can Christ only be preached as a foundation?* 1.189 For is not the Doctrine about a God, that there is a God, and but one God; Is not this a foundation? Doth not the Apostle say, He that would come to God, must believe that he is, and a rewarder of those that seek him? So that this foun∣dation must be laid, as well as about Christ. And it's made eternal life, to know God the Father, the only true God, as well as Christ, John 17.12. Where the object of our faith, that is fundamental, is divided into that of God, and of Christ, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus also the Doctrine of the Trinity, That there are three, and these one God, is a foundation, because we are baptized into the Name of these three, and the knowledge of them must needs be funda∣mental.

To answer this. When we say, Christ is to be laid as the only foundation,* 1.190 that is exclusive of all humane foundations, it doth not exclude God the Father, or God the holy Ghost, but inclu••es them rather. So then, we are not to preach Jesus Christ, as the foundation of all our comfort, peace and salvation, as that God the Father, and the holy Ghost are to be shut out of this. No, they had all their appropriated working in this great Redemption of mankind. And there∣fore as in those places, where God the Father is said to be the only God, and one God, that is not exclusive of the other persons, but of made and feigned gods, of Idols made gods by men: So it's here, Christ Jesus is preached as the foundation, yet God the Father, and the holy Ghost, have their peculiar workings also, though only the second Person is the Mediator.

And therefore secondly, Christ Jesus cannot be preached as the foundation, un∣less the Doctrine of God the Father, and the holy Ghost be also made known. Hence are those expressions, He that knoweth the Sonne, knoweth the Father also. And, He that denieth the Sonne, denieth the Father; And he that honoureth the Sonne, honoureth the Father, John 8.19. John 5.23. The Doctrine of Christ as Me∣diatour, cannot be laid down without the Doctrine of God the Father, giving his Sonne to be thus a Mediatour for us, and the Spirit of God, as applying, working, and sealing all those benefits, that Christ hath purchased. Hence Christ doth often acknowledge the Father in that work he came to do for mankind. So that Christ Jesus is the foundation; but there may be a more explicite revealing of what is necessarily implied in this foundation.

A second Objection is, Is Christ only to be preached as the foundation?* 1.191 And are people to be built upon him? Then what need Ministers preach of any thing else but Christ? What need they preach of faith and repentance? Especially, Why should they preach of the threatnings, and the curse of the Law, of the torments of Hell? Doth it become the Ministers of the Gospel to be sonnes of thunder? Have they any work to do, but to offer Christ to every one? Every Sermon, should it not be an Ho to every one that is thirsty, naked, or miserable, that is burdened and laden to come to Christ?

Thus indeed some have runne into extremity,* 1.192 and thought Christ was not preached, because he is not alwayes proffered as a Saviour to sinners, but the Law and Duties, and Hell torments are preached. Now to this we say many things:

First, When the Ministers of God preach duties, the work of repentance, or

mortification; they preach them not as foundations, They do not lay them in Christs room, and therefore they do not crosse this Text. Doth not this Paul, who is so carefull to lay no other foundation but Christ, diligently exhort in other places to avoid sinne, to live in the fervent practice of holy duties? Who is more zealous in this way than Paul? Paul to these very Corinthians, hath many severe admo∣nitions, to make them humble and sorrowfull for their sinnes, yet he did not lay another foundation, because these are preached only as the way whereby Christ may be obtained. We do not then transgresse this Text, when we preach repent∣ance to the sinner, humility to the proud man, heavenly-mindedness to the earthly man, righteousnnesse to the unjust man, chastity to the unclean man. We do not forget our Office, we do not runne from our Text, because we preach them not as a foundation. Indeed if any preach them so as to rest on them, to put confidence in them, this man layeth another foundation; but so do not the Orthodox, we preach Christ the meritorious cause, duties are the way, not the cause. And although Christ be said to be in a different sense the way, yet duties are the way, Christ is the way effectively and meritorious; but so are not duties.

Secondly, Though the Ministers are to lay no other foundation, yet they are to build upon this; they must enlarge themselves in the explication of this founda∣tion. They must not build hay or stubble, but gold and precious stone: So that we are not only to lay the foundation, but to adde all other things that may make us a comely building upon Christ.

Thirdly, To preach Christ, is not only to preach Christ as the Object matter, but all the things Christ would have us to preach. That is to be observed, we preach Christ when we preach all those things he hath commanded, as well as when he is the sub∣ject matter of our Sermons. When Paul about the Lords Supper said, I delivered unto you, that also which I received of the Lord Christ. Here he preached Christ, as well as when he said, This is a faithfull saying, Christ came into the world to save sinners. So that here may be a great mistake, thou thinkest Christ is never preached, but when he is named, when he is the matter of the Doctrine and Use: Yet, when we preach the whole counsel of God, and deliver what ever he hath commanded us to reveal to our people, then we preach Christ. Thus the Apostles in their voyages and journeys where they went, are said to preach Christ; and in those Sermons, they did not onely preach Jesus to be the Mes∣sias, but also commanded all other duties of faith, repentance, love, as the Au∣ditories did require.

Fourthly, We are to preach duties, but in reference to Christ. Take any parti∣cular grace, that the Ministers of the Gospel provoke men to; this cannot be done without bringing the soul to Christ; and therefore though the Ministers of the Gospel do not in every Sermon name it, yet it is to be supposed: As for ex∣ample, take repentance; we say, every ungodly sinner, unlesse he repent, un∣lesse sinne be a burden, an heavy bitternesse to him, and he fully forsake it, he must necessarily perish. Now many wayes Christ is concerned in this. For,

1. He cannot repent and be humbled for sinne, unlesse Christ give him strength. Without me ye can do nothing. The branch separated from the tree hath no moisture, no juyce in it, John 15. Thus a man without Christ hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an hard heart, a withered heart, an heart without any moisture, any softnesse, so then Christ is here implied.

2. Repentance cannot be Evangelical and filial, without Gods love in Christ. Judas did repent, the Scripture cals it so, but because there was only gall in it, and no honey, only horrour and terrours, and no faith to allay those waves; Therefore his very repenting and despairing was a grievous sinne. So then to preach such a repentance as driveth from God, filleth the heart with cursed hor∣rours,

and hated of God, and thereby to runne to hils and mountains to cover us from God: Or to put a man upon such penal and afflicting labours to the flesh, that may satisfie and appease God: This is to bid men bring wild and sour grapes for sweet: This is to preach from Christ, not to preach Christ. But repentance truly preached is to have our sorrow for sinne, accompanied with faith in the promises, and a resting upon tht bloud of Christ. Thus as it is in repentance, so in every grace. When we preach it, we preach Christ, because by him we only have ability to do it, and through him only have acceptation, and as we said, though the Ministers in every exhortation do not thus name Christ, yet this is to be supposed.

Lastly, We do not transgresse this Text, no not when we preach the Law, the threatnings, the torments of hell, because these are to drive us out of our selves, to make us see our own poverty and wickednesse, that so Christ may be the more welcome. Christ himself, though sometimes he cals the heavy loaden to him in a meek way; yet when he hath to do with such as trusted in their own righte∣ousnesse, and found no need of his Mediatorship, he cals them Hypocrites, he bids a woe to them, he threatens them with hell. And Paul tels you in his own experience, he had never come to prize Christ, to esteem him, had not the Law discovered sinne to be out of measure sinfull; then he died, then he was undone, then, Oh miserable man that I am, who shall deliver me? What shall I doe? And thus Peter converted three thousand by conviction of a particular sinne they had committed, viz. the murder of Christ, and the aggravation of it, and this pricked them at heart. And so Paul being called to preach of faith in Christ to Felix, he presently preacheth about righteousnesse and temperance, because Felix lived in the two contrary vices; and also of the Judgement to come. Thus he would have brought Felix to the esteem of Christ. So that to preach the Law in the purity of it, in the cursing nature of it; to preach hell, and the eternal torments thereof, is necessary, because this is to make way for Christ. This is to put iron in the fire, that so being softened, it may be put into any fashion.

Thus we have removed the Objections, and shewed you, That though other things are to be preached besides Christ, yet reductively all things are brought to him at last. They are but as the rivers that come from the Sea, and empty themselves therein.

I shall conclude thi•• Text, with shewing you,* 1.193 The great advantages that people have who are built on Christ.

First, They are a sound stedfast people, not carried away as the chaff, and straw is with every wind of Doctrine, Heb. 13. Jesus Christ the same yesterday, and for ever; and then followeth, Be not carried about with divers and strange Do∣ctrines. The Connexion is thus made by some, The truth of Christ, the Do∣ctrine of Christ is still the same. And therefore do you retain the same stedfast faith. Oh when men are not built on Christs Doctrine, but their own opinions, their own conceits, they have Reubens curse, Ʋnstable like water! Col 2. They that fell to the worshipping of Angels and Saints did not hold the head; Look then to what thy faith, thy soul is bottomed upon, whether Christ be thy teach∣er, or thou be thy own teacher. Now this stedfastnesse and immoveablenesse of those that are founded on Christ, appeareth in their resisting of the violence of persecution, and the subtilty of heresies. In the one, the Devil is a roaring Lion: In the other, he is a glistring, sliding Serpent. The one is like the vio∣lent wind to the traveller, that by force would pull off his garments: The other like the hot Sunne-beams, that by degrees maketh him throw them away. Oh this is excellent comfort, in the winnowing to be found wheat and not chaff; in the fire to be gold, and not drosse! God you hear in this Text, will have a fire, to try all mens doctrines, and if it be stubble and hay, it will quickly be consu∣med.

My sheep hear my voice, and a stranger they will not hear, or follow, John 10.5.

Secondly, A people built on Christ, will not be formal and customary in religious duties, resting upon the performance of them, but carried out to Christ himself. Oh who can bewail this enough! How are all duties of Religion, but as the picture without a substance, as a body without the soul? They pray, and hear, and hear, and pray, but close not with Christ in these things. Thus as Re∣hoboam for the golden vessels that were in the Temple, put in materials of brasse. So whereas the people of God in their spirituality, fervency and heavenly mindednesse had their hearts up to Christ; Now they think all is done with the external labour of the lips, or bowing of the body. We may say to you thus affected in your duties, as they that were looking for Christ in the Sepulchre, He is risen, he is not here. As false teachers, that brought in the works of the Law, and the duties of the Law, did put these in stead of a Christ; so do Christians make their Duties, their Ordinances, their Performances a very Idol-Christ to save them, but those that are built on Christ know better.

Thirdly, Those that are setled and founded on Christ, they have spiritual strength, and holy vigour communicated to them in the wayes of godlinesse. For though Christ be here called a foundation, and that giveth only support, yet in other places he is the root of the Vine; the Head, which denotes more than a meer foundation, viz not only supporting, but conveying all grace, and lively nourishment to the godly heart, whereby they grow up and increase to more degrees of holinesse. Now this is a wofull spectacle to see a people the same, both for knowledge and life, they were many years ago; no more understand∣ing in heavenly things, no more growth in faith, in zeal, in communion with God. Even as the picture on the wall that is still the same, not one cubit is ever made to the stature thereof.

Lastly, Those that are built on Christ, receive of the Spirit of Christ, in all the works of it. A spirit making thee pray with groans unutterable, a con∣vincing, a sanctifying spirit, or sealing and assuring spirit. An auditory desti∣tute of Gods Spirit, is like a Golgotha, a place of dead mens skuls, or rather dead hearts: They savour no spiriual duty, priviledge, or motive. The Corinthians are said to have Christ amongst them, because they had the Spirit of God in the gifts and operations thereof.

Ʋse of Instruction. What manner of persons ye ought to be; such who have a sure, and a good foundation both for faith and godlinesse. Look to what bot∣tome you stand upon. The reason given, why stormes and tempests could not beat down that house is, Because it was built upon a Rock▪ Mat. 7.25. Especi∣ally try your selves by those fore-going properties, do you under all temptations of troubles or errours stand like the rock in the midst of the waves, whereas Christ said, We must leave father, and wife, and children, and houses, and life to follow Christ? Do ye not leave Christ to follow these? Are you like the green leaves in the river? The Locusts did not eat or consume, and not the dried ones prepared for any falling off? Doe ye shew the efficacy and lively power of Christ in your selves? Oh if ye were branches in him, how could such ignorance and prophanenesse be in many mens lives? Eph. 4. The Apostle speaketh of know∣ing the truth as it is in Jesus; How is that? When the truths we believe make us put off the Old-man, and put on the new, when they are like coals of fire in your brest; but the impiety and formality of most people proclaim they have not this foundation.

Verse 12. Now if any man build on this foundation gold, silver, preci∣ous stones, wood, hay, stubble, &c.

THis verse containeth a distinction of builders upon the foundation, and they are of two sorts:

• 1. Such who build gold, silver, precious stones.
• 2. Who build wood, hay, stubble.

Now these are allegorical expressions, and you may ask, What is the plain meaning of them?

Some therefore of the Ancients understood by gold and precious stones, godly and holy works: And by hay or stubble, evil and wicked works: or, as Austin, inordinate affections and desires to earthly things, preferring them before Christ. It is true, the same Author calleth this Text, Ʋnus è difficilimis locis, one of those most difficult places, to which the Apostle Peter relateth. But this his interpretation cannot be the meaning here, partly because the Apostle saith, Those that build hay and stubble shall be saved, though by fire, whereas those that live in wickednesse and inordinate love of the world, cannot be saved under any notion whatsoever; And partly, because the Apostle restraineth his matter to those that are builders, and they are Doctors and Teachers, not to all believers.

Secondly, Some by gold and precious stones, understand the pure and solid preaching of the Word; and by hay and stubble, curious light, and vain affe∣ctation of humane eloquence. And indeed this is part of the Apostles meaning, as appeareth by the sharp reproof of those Teachers for their carnal, humane wisdom. But

Thirdly, That which is chiefly the meaning is, the matter they preach; Gold and silver is the pure and sincere Doctrine, that is agreeing with the foundation. Hay and stubble are corrupt and sinfull errours, which disagree from it. He doth not by hay and stubble speak of such dangerous, and damnable heresies that over∣throw the foundation, such are not saved, though by fire, but they bring upon themselves swift damnation, 2 Pet. 2.1. but lesser errours and falshoods, which do not overthrow, yet are no wayes agreeable or sutable to the foundation. As if you should set a glorious Palace with marble wals, and pillars of gold and sil∣ver, but then a wooden rooff, and thatch covering with straw; how ridiculous would this be? Such is every mans preaching, though he keep the foundation, that addeth dissentaneons Doctrine thereunto.

We shall joyn the two last senses together, the Matter and the Manner; The truths of Christ preached in a pure and sincere manner, this is gold, silver and precious stones. Whereas then you see the truths of Christ, compared to these glorious and excellent things, gold and precious stones. From whence observe,

That the Doctrine and Truths of Christ are very precious and excellent.* 1.194

The preaching of the Gospel is compared to a Pearl, that a man sold all that he had to obtain, Mat. 13.45. And indeed so must every hea••er do,* 1.195 he must part with all his lusts, his sins, he must throw away all the earth he hath in his hand be∣fore he can receive this gold.

To open the Doctrine, let us consider, What is implied in this, when the truths of Christ are thus called gold and precious stones? And

* 1.196First, The preciousnesse of them is hereby declared, They ought to be esteemed and desired by us, as much as the covetous man desires his gold and silver. The truths of Christ are sometimes compared to milk, for the nourishing vertue in them: Sometimes to honey, and the honey-comb, for the spiritual sweetnesse and refreshment the godly find therein; and sometimes to gold and precious stones, because of the admirable excellency and worth in them. Hence we are command∣ed, To contend for the faith, Jud. v. 3. to be in an agony; Why? It's more worth than gold. This made the holy Martyrs willingly die for it, they thought it more precious than life; they thought it no losse to be deprived of their own gold and silver to testifie to this, and to propagate it to their posterity. The Apostle cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That good thing committed to thee. To you that believe Christ is precious, saith the Apostle, 1 Pet. 2.7. and so is every truth of Christs.

Secondly, It doth denote the rarity of it. It's hardly and difficultly obtained: Gold and silver is not so common as the stones of the street: There are but few mines of gold, to the mountains of earth. And thus for the most part, the Churches of God have been so corrupted with errours, that very little gold did appear. It was a rare thing to have any one truth of God made known. In the Old Testament, under many Kings, Idolatry and Superstition had so prevailed, that the book of the Law of God in Josiahs time was a rare thing; and in Asa's time, They had been without the Law, and a teaching Prophet for a long while, 2 Chron. 15 3. And in Popery not only the covering was thus deformed, but the very foundations were shaken. So that it's not so easie a matter to obtain the truth, that is found out with much prayer, humility, holinesse of life, and in∣dustrious using of all means appointed by God. There are few, it may be none, who though they build gold and silver, do not also adde some hay and stubble. So that this very expression, Truths are gold, are precious stones, and they lie one by one, called therefore uniones, they say should teach us, not to be confi∣dent, not to rest in our own understanding. Search the Scriptures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 5.39. Some make it a metaphor from those that with much labour dig in∣to a mine of gold. So that the Scripture that is the mine, where all the gold and silver is, there we must dig, thence we must replenish our selves.

Teirdly, There is implied the durablenesse and constancy of it. Gold will not melt away in the fire, or be consumed as hay and stubble will. And thus the A∣postle alludeth to afterwards, He shall be saved, so as by fire, and the fire shall try every mans work. He speaks of a probatory, and not a purgatory fire; that is, afflictions, or the light of Gods word shall burn all this stubble. So that the truths of God they are so constant and abiding, that when a man comes to be afflicted, to be persecuted, to be undone for the truth of God, this will abide. What is the chaff to the wheat? Jer. 23.28. When a wind comes, the chaff is blown away. And therefore this should make all very carefull herein, both Pa∣stor and people. God will have his fire; there will be winds and tempests, whe∣ther it be gold or stubble, wheat or chaff, then it will be discovered, whereas divers and strange erroneous Doctrines, they have not been willing to come to the fire. Every Heresie in the Church went up and down like Cain trembling, left every place of Scripture that met it, should kill it.

Fourthly, The truths of Christ are compared to gold and silver, Because of the solidity and ponderosity of them, they are weighty and heavy. Whereas errors are compared to hay and stubble; what is lighter than these? And therefore such as give way to falshood, they are said to be carried away with every wind of Doctrine, Ephes. 4.14. as if they were so many feathers or straws. Whatsoever opinion then is accompanied with vanity, levity and emptinesse, it's not solid, grave and substantial, refuse that. It is said, Solomons ships, they went for gold of Ophir, and they brought home pearls. Thus do many men, they make us, if

they sought out the admirable and solid truths of God, and they bring Peacocks, empty, gaudy flourishings of wit, or curious opinions. This is not the weighty and solid truth of God.

Fifthly, They are compared to gold, Because of the purity and sincerity in them. The truths of God, they have an holy simplicity and sincerity, and therefore false Teachers are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 2. to corrupt the pure word of God, as hucksters do their wine. David compareth Gods word to pure gold, even seven times refined, Psal. 19 And hereby it becomes a very dangerous sinne, for any to counterfeit it, or corrupt it. If among men their Laws make it a capital crime to counterfeit, or clip their coin, certainly God will account it no lesse hainous a sinne to do so with his truths. As it's gold for sincerity; so it's com∣pared to the water of life, for its purity. And as Isaac complained of the Phi∣listims as the greatest injury that could be to stop up his wels with earth; and it's a matter of death to poison a fountain or spring where men use to drink; so de∣structive and hainous a sinne it must be, to infect the pure streams of the Sanctu∣ary, that people should thereby suck down their own poison.

Sixthly, It's compared to gold, for the efficacy and choice vertue thereof. Gold is not only of price and esteem▪ but it hath it's powerfull operations in medicinal wayes against bodily diseases. And thus certainly the truths of God are, when received by faith, they are mighty to the casting down of all the strong holds of sinne; they are powerfull to overthrow the greatest oppositions, Sanctifie them by thy truth, thy word is truth, John 17. Thus it's said, Psal. 19. To convert the soul, as the learned there interpret, it is, revive the soul to bring life again; when a man by discouragements and dejections is even swooning away. Oh then these golden truths of Christ, they have a special influence upon the heart of a man, to revive against faintings, to dispel all distempers, and to preserve against all languishings.

Seventhly, They are compared to gold and silver, For the usefulnesse and pro∣fitablenesse to all things. Money answereth all things, saith the Wiseman, Eccles. 10.19. Many outward comforts in this world may be had for gold and silver; you may have friends, food, raiment. Hence the Heathens made Pluto wealth, a god, because it wrought all things among men, Clausum aur â custodit Jovem. Horace spake of the covetous man, He keeps his god in his chest; And covetous∣nesse is called Idolatry, Col. 3.5. Thus gold and silver prevail in the world: And therefore Balaam to expresse his resolvednesse not to curse Israel, said, Though Balaak would give him an house full of gold, yet he would not curse them. But alas, what are these to the truths of Christ? They are profi••able for such things, which material gold and silver cannot do. Judas, when tormented in in his conscience foa sinne, What could his thirty pieces of silver comfort him? Could that ease his conscience? Give gold and silver to the damned men in hell, will that comfort them? There are many mercies that all the gold and silver in the world cannot help us unto; but now there is no condition, no doubt, no af∣fliction, no want, but the truths of Christ are very profitable unto. The truth of Justification by faith in Christ, Is not that more worth than the gold of O∣phir? What precious and powerfull operations hath it upon the hearts of the godly?

Eighthly, The truths of Christ are compared to gold and precious stones. Be∣cause they are able to enrich a man with all graces. There is spiritual and hea∣venly wealth, as well as earthly and temporal; and the truths of God are of the first sort. Thus the poor of this world, are said to be rich in faith, Jam. 2 5. And Christ became poor to make us rich, 2 Cor. 8.9 not in outward respects, or external greatnesse, but in internal, and spiritual riches. Mark that counsel, Revel. 3.18. to the Church, who thought her self rich, and needing nothing, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich. Oh that

people were spiritual! You see here is gold offered to all, and he is indeed fool∣ish that refuseth this. There is many a man with gold and silver, and much wealth in this world, and yet is very poor towards God. When our Saviour had declared that Parable of Dives, and the eternal torment he had after his great pleasures, he concludeth, So is every man that is rich in the treasures of this world, and is not rich towards God, Luke 12.21.

In the second place, To build gold and precious stones on this foundation, is not onely to preach sound and pure matter,* 1.197 but this matter in a pure and exact way.

Now this golden way of preaching, to be Chrysostoms and Chrysologues indeed, consi••eth,

First, In preaching of them after Scripture Authority, when they are conveyed unto you, as having the stamp and Authority of God. The Prophets came with, Thus saith the Lord; and this like thunder may make the stoutest trees to trem∣ble. The sayings of any men in the world, though never so eminent, are not brought in religious matters for confirmation, but illustration: And it's a great proficiency in hearers, when they affect and delight in such preaching Austin while a Marcionite, and a great Humanist, had much ado to delight in the Scri∣pture, because he did not find such humane eloquence; but when he came to find the words thereof like fiery darts and arrows in his soul, then he was ravished with the excelle••cy of it.

S••condly, It's to preach them with Scripture gravity and solidity. As the Ora∣cles of God, 1 Pet. 4.11. he doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the words, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the oracles; implying the power and efficacy of Gods Spirit upon us, a•• having more of divine inspirations than humane acquisitions. The more of mens wits, fan∣cies and conceits, the lesse of God, and so carrieth the lesse reverence and awe. And this the Apostle doth greatly aim at: Those false teachers came with cunning and enticing words, and so deceived; whereas the Apostle speaketh to the con∣trary, That the Gospel came unto them not in humane eloquence, but in demonstra∣tion of the Spirit, and of the power of God. Indeed humane parts, and humane arts, they are to be used but as servants, not as mistresses. It's Austins allusion, concerning Cyprian,

The Israelites took gold, and jewels, and earings from the Egyptians, and turned them to their own use; and so we may take humane abilities and excellencies, and make them contribute to the Gospel; only they must not be affected, nor made the principal.

As the flowers that may be in a Corn field, all the plowing and sowing was not for them, but for corn. Christs truths you see are precious stones, and they need no painting.

Thirdly, They are to be preached with Scripture simplicity in respect of aims and ends. For though a man should build gold and silver, yet if it be for humane glory, and earthly greatnesse, he builds hay and stubble, though this be known to God only: But this fire will discover the secrets of mens hearts. And there∣fore we are not only to look to what we build, but why we build; Is it the glory of God, the salvation of mens souls? This will be comfortable at the day of re∣velation of all things.

Ʋse of Instruction. With what delight and holy covetousnesse you should re∣ceive the truths of Christ; they are no lesse worth than gold, than precious stones. The Tabernacle was covered all ove•• with gold, and they brought pre∣cious stones to it; and thus is the Church of God still to be built, Revel. 21.19. And as in Solomons dayes, God made gold as common as the stones in streets: So in these later dayes, those golden truths, which before were rare and precious, now are common; but the common familiarity of them hath brought contempt and neglect of them; else thou wouldst take up every truth of Christ, as a pre∣cious pearl. These are the best Jewels in the ear. Oh but who can bewail the swinish lusts of men, who had rather have their drosse, than those pearls! No wonder God hath brought so many terrible judgements upon us; for we have

been wanton under the choisest and most precious mercies, even the holy truths of God. Every Sermon hath been throwing pearl to some swine, to bruitish wicked men, that in stead of loving of them, have turned again, and rent them, as much as lieth in their power.

If any man build hay, wood and stubble.

The Apostle in this Text describes two Buildert; the wise one, and he builds gold and precious stones, viz. the excellen•• truth•• of God: And the foolish one, he builds wood, hay and stubble You heard by these later are meant all errours, and false doctrines, although they be not destructive of the foundation. For the Apostle alludes to some kind of building, which a man may imagine in his mind, whose foundation and chief parts is of gold and silver; but all the superstructure wood, hay and stubble. This would be a most deformed and incongruous sight, as the Poets Mulier formosa supernè, but aesinit in piscem. Now do but ob∣serve what contemptible, unprofitable and vain matter, all false doctrines, though never so gloriously dressed, are by these similitudes, even like Nazian∣zens Ape in mans cloaths. It's but Michals Image of straw that she put in Da∣vids room for David. Observe,

That all errors and falshoods in Religion, though not fundamental,* 1.198 are no better than hay and stubble.

Thus the Apostle, Be not carried away with every wind of Doctrine, Ephes. 4.14 Errours are a sudden gust of winde. Philosophers say, It's a dry exha∣lation from the earth, and violently beaten back again from Heaven: So is any false Doctrine, it comes from earthly and carnal lusts and desires; and it is beaten back by God from Heaven, he doth not own it; Quid vento levius? and so these winds of Doctrine are uncertain; sometimes they blow in the North, sometimes in the South, even as necessity and carnal advantages drive them, and which is more, not only the Doctrine is thus light and empty; but the builders are such as their Doctrine; the Doctrine is stubble, and they are stubble; there∣fore he saith, Be not carried away with them, as if the persons were nothing but straw: Even as the Psalmist saith, They that made Idols were wholly like them: Thus it is here. Let men therefore that broach falshoods, and people that re∣ceive them, never so much dote, and be inamoured with their own false opini∣ons, as if they were gold and precious stones, yet the Scripture cals them no lesse than hay and stubble, such as God will raise a fire to consume and devour. Thus the Prophet Jeremiah, What is the chaff to the wheat, saith the Lord? Jer. 23.28. The Doctrine of the false Prophets, that is the chaff; and of the true, that is the wheat.

To amplifie this truth, Consider,

First, Though all errours in opinion and religion have no better a name,* 1.199 and no better a nature, yet those that build them do not think so. They judge what they build gold and silver; they think their monsters beautifull, and comely. The false Prophets in the Old Testament, they would presumptuously call their dreams and imaginations the word of the Lord; and Zedekiah the false prophet struck Micaiah the true, saying, Which way went the Spirit of the Lord from me to thee, 2 Chron. 18.23. Now the Apostle Peter tels us, That as there were false Prophets, in the Old Testament, so there shall be in the New, who shall bring in damnable heresies, 2 Pet. 2.1. Not that they judge them so, for happily they might speak, as Paul saith, he thought he was bound to do what he did against Christ and his way. And our Saviour speaking of the bitterest enemies the

Christians should meet with, he saith, They think, they shall do God good ser∣vice by their persecuting of them, John 16.2. Every erroneous person there∣fore is not presently convinced in his own conscience of his false way; he may (as the Antichristian party is) be delivered up to believe a lie; To call light darknesse, and darknesse light: Even as the distempered palate may call sweet things bitter. So then, though errours in Doctrine be stubble and trash, yet they are not thought so by the Authors of them. The Manichees, called Manes, Manicheus, because he did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they commonly commend their falshoods, as the precious, rare, and unheard of truths of Christ.

Secondly, When the Apostle cals these errours hay and stubble, he doth not speak of fundamental errours neither, but such as are consistent with, and built on the true foundation. They do not damne the Authour of them, but they make his salvation difficult; He shall be saved, but by fire. For as for those Doctrines that race up the foundations, Peter cals them damnable heresies, 2 Pet. 2.1. Paul reckons them with Idolatries, Witchcrafts, and all the grosse sinnes that palpably exclude from the Kingdome of Heaven, Gal. 5.21. Yea, if an Angel from Heaven should bring such a Doctrine, we were to hold him accursed, Gal. 1.8, 9. And all the faithfull are commanded, Not to bid such an one, God speed, John 2. Epist. As John the Apostle would not wash himself in that Bath, where Cerinthus the Heretique had been. So that these expressions of hay and stubble, are onely for lesser errours. But those that are in Folio, (as it were,) they are poison; They are the venome of the red Dragon; They are like the Plague that strikes dead into Hell quick∣ly, without a speedy recovery. So that as all sinnes are not alike, so nei∣ther are all errours: And we are to make a difference between those that are fundamental, Circa-fundamental, and Super-fundamental, as a man may so say. As in sicknesses, some are mortal, and deprive of life immediately; others are not so.

* 1.200In the second place, Let us consider, why the Apostle cals errours by such names, wood, hay and stubble.

First, Because of the vilenesse and contemptiblenesse of them. Men if they did understand the Scripture, and walk by that Rule, would no more regard them than the straw under their feet, as we say. For as the true Doctrines of Christ were compared to gold, because of their precious and excellent nature; so errours are called stubble, because of their base and vile nature. In the Old Testament the names of Idols were names of contempt and scorn, Baal-Phegor, and Baal-zebub, and thus here, the sinfull opinions that men deliver are straw and stubble.

Secondly, The Apostle describeth the Idolatry of the Heathens under this ag∣gravation, Rom. 1. That they turned the Image of God into an Oxe that eat∣eth hay; and truly all that love and delight in errours doe so. They who should be after the Image of God, delighting in precious and heavenly truths, make themselves like the beast that eats hay. Vitiated and corrupted stomacks will eat trash; and so distempered minds and corrupted will receive falshoods.

Secondly, It's compared to hay and stubble, for the levity and uncertainty of it. What solidity hath a straw that is blown up and down with every winde? Now the lightnesse and uncertainty appeareth in three things,

1. It cannot abide the touchstone, it cannot endure to be tried. Straw cannot endure the fire. The thief, or he that doth evil, hateth the light, saith our Sa∣viour, John 3.20. Counterfeit and base coin cannot abide the touchstone; whereas the Apostles when they preached, they were willing to have their Do∣ctrines tried by the Scripture; and the Bereans are commended for making such an enquiry, Acts 17.11. The Owls and the Bats cannot endure the day. As

soon as errour is detected, it is confuted, whereas the precious truths of God, they grow more excellent and glorious by the trial of them. The wheat loseth nothing by winnowing; the iron by filing. By all the errours and heresies that ever have been, truth hath gotten the advantage: As the ark was the more lifted up to Heaven by the waters:

2. It's uncertainty is seen in the divers shapes and moulds it hath, denying and affirming. As Tertullian of the Peacock, Multicolor, versicolor, nunquam idem & tamen semper idem. Thus erroneous Doctrines are alwayes in new dres∣ses, in a new garb, as they are necessitated by truth. How often was Pelagia∣nism interpoluted? Therefore the Apostle cals the dealing of such persons who use to sow these tares 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 4.14. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a slight jug∣ling, yea and bewitching, Gal. 3.1. making such things to appear to the sense, that have no subsistence. Thus among the Arians, both the Eusebiusses were in crafty and divers dresses, sometimes for the Orthodox, sometimes against them. And Pelagius did four times change his opinion about Grace, or rather his ex∣pressions. At first he denied grace, then he made nature, grace; then the out∣ward preaching of the Word, grace; then granted the grace of remission of sinne. Thus he did gratiae vo••abulo uti, ad frange••dum invidiam. So that herein the levity and uncertainty of falshoods doth appear, that they are divers and strange Doctrines, strange to the Word, and divers, and disagreeing among themselves.

3. It's uncertainty is seen, that it doth never stay, till God in mercy to his Church put a period to it. Therefore false Doctrines are compared to a G••n∣grene, 2 Tim. 2.17. you know that spreads and spreads, till it hath even consu∣med the body. And thus it is with errour, it spreads from one to another; and not only so, but this young Serpent will grow up to a Dragon in time. Arius una scintilla fuit, was but one spark, and yet he-set the whole world on fire. Wicked men shall grow worse and worse; one errour draweth on another: When a man begins to tumble down the hill, it's hard staying ere he come to the bottom. And therefore when thou once beginnest to wander from the truth, fear thy self thou wilt presently be in a wildernesse; yea thou wilt be like an Ha∣zael in time. Those opinions and blasphemies thou wouldst once have trembled and quaked at, thou wilt excuse and defend. Experience hath ••••en too true, but very sad, of this in all ages of the Church.

Thirdly, Errours are compared to hay and stubble, For the uselesnesse and un∣profitablenesse of them. They are but fig leaves to cover our nakednesse; and that will appear in these particulars:

1. They do not truly inform and enlighten the mind. Truth is light, and doth inform and instruct the mind; but all errours do bring more darknesse; so that while they think they know more then they did, they know lesse. Hence they are said to be men of corrupt minds, 1 Tim. 6 5. and deluded, or deceived. Oh, what a dreadfull thing may this be, for thee to think thou hast more light than ever, when it may be thou art in more darknesse than ever? To thinke thou art in a nearer way to God, when it may be thou art further off than ever!

2. The truths of Christ are profitable to sanctification and holinesse. San∣ctifie them by thy truth, John 17. By the Word we come to take heed of sin, Psal. 19. to order our lives; whereas errour that is wholly instrumental to wic∣kednesse and impiety: A corrupt mind, and a corrupt life go together: Faith and a good conscience are kept together, and lost together. When a man fals off from the truth, he will also fall off from that power of godlinesse, and de∣gree of holinesse ••e once seemed to have. Truth is the eye, and if the eye be dark, the whole body will be dark. Grow in grace, and in the knowledge of Jesus Christ, 2 Pet. 3.18 these go together. If therefore thou wouldst keep

up the whole way of godlinesse; all that accuratenesse and strictnesse thou hast been exercised in; take heed of erroneous Doctrines, they loosen the reins, they corrupt good manners: Though some Heretiques have been of a seeming religious life,* 1.201 yet even they were but as glistering Serpents, full of inward poison, for all their fair out-side, viz. of inward pride and hypocrisi••. And in∣deed it is commonly Gods judgement to punish the abuse of knowledge with an ungodly life. The Heathens did not glorifie God according to their knowledge; and therefore God gave them up to strong delusi••ns and vil•• af∣fections, Rom. 1. It's good to have the heart established with grace, and not with meats, Heb. 13 9. Loosnesse of opinions is apt to beget loosnesse of l••fe, as ill dist••llations from the head breed the consumption of the vitals.

3. They are unprofitable for any sound comfort and joy. That we through the comfort of the Scriptures might have hope, Rom. 15.4. The truths of Christ will only be owned by him, and to such as suffer for it, he admini∣sters much consolation and comfort: As the Martyrs felt unspeakable joy and assurance. It cannot be denied but Heretiques and erroneous persons may find much sensible comfort in their false way. Th••refore no man must conclude the truth of a Doctrine from comfort, but he must try his comfort by his Doctrine; yet even that comfo••t men have in a false way, is not like the true joy, God•• truth brings. To give differences between them is not here my purpose, no more than between the patience of a true Martyr, and the quiet∣nesse of an Heretique in their sufferings.

4. They are not profitable for duration or continuance. This straw will not keep off the rain of Gods tempests. Hence God will purge his people from this drosse. The Disciples were many times in great errours, but Christ did recover them: And truly such is the goodnesse of God to his elect people, that they shall never totally and finally be deceived; you see here, they shall be saved by fire, and the fire will try it. God will by some severe affliction, or other means bring his people back again. The sheep that wandered will come home again, acknowledging their folly, and that they did only lose their wool in the briars of needlesse disputes.

Ʋse of Instruct••on, To shew the vanity and folly either of such teachers or hea∣rers, that dote on errours, that admire hay and stubble, as if it were gold and precious stones. Oh try and prove things first by the Word, ere you rejoyce or boast in them!

2. What makes a Church truly glorious, even when it's pure from errours and heresies? A Church imbracing the truth, is like a goodly Edifice of all beau∣tifull excellencies; but where errors and falshoods are, there is a disgrace and dishonour to it.

Ʋse of Exhortation. In all the matters of Religion, see what solidity and pro∣fit there is in the thing thou believest. If they be full of divine Authority; if they make for godlinesse, for exactnesse in life, for true and sound peace, then it's something; but if they do intoxicate mens brains, make them spiritually drunk, they stagger and reel, if they make them straws, an empty reed shaken with eve∣ry wind, then fear these things.

Verse 13. Every mans work shall be made manifest.

IN the twelfth verse you had a Description of a two-fold Builder. Now in this verse, and the other following, the Apostle proceeds to shew a two-fold event. And

1. He generally declareth, that there will be a Manifestation of every mans work. And then

2. The Consequent Effect•• upon that Manifestation; that there will be a disco∣very at last, though for a while men may carry on their purposes with much sub∣tilty, you have in the first part of the verse.

Peter said of Pauls Epistles, That there were in them many things hard to be understood. And Austin he thought (as you heard) this Text was one of them.

I shall therefore explain it by degrees. And

First, I shall at this time, consider the Proposition laid down by the Apostle, as a ground work, Every mans work shall be made manifest; Consider, the Subject, the Note of Ʋniversality, and the Attribute.

1. The Subject, Every m••ns work, [work.] Here the Apostle calleth erro∣neous Doctrines; as also the publishing and propagating of them works, which overthroweth that nice distinction of some, who pressed with that place, Rom. 13. The Magistrate is a terrour to evil works. Works (say they) not opinions, or false Doctrines, for though the opinion simply as so, is hidden in the heart, yet the professing and publication of it, is a work, therefore here they are made all one. So vers. 8. it's called a mans labour. And John epist. 2. we must not bid God speed, to a man that brings a false Doctrine, lest thereby we be partaker of his evil deeds.

2. Here is the Note of Ʋniversality, Every mans work; that is, every Do∣ctors, every builders work.

Lastly, Here is the Attribute, Shall be made manifest. Which implieth, that all errours and falshoods have a glittering out-side, they are maintained with much subtilty and specious pretences; so that he who looks only to the seeming out-side, and appearances of false wayes, will easily be deceived. But as the paint∣ed face, when it comes near the fire will melt; so these painted errours, when God bringeth his fire will dissolve away. So that there is much in that phrase, Shall be made manifest.

Now although this Proposition is to be taken in a limitted sense to the false, subtil and crafty wayes of errours, and the authours thereof; yet I shall first handle it as a general truth, and so as the Apostle may take it as a general, and then apply it to the particular of foolish builders. Observe,

That all the wayes and works of wickedness,* 1.202 though acted in never so hidden and secret a manner shall be made manifest.

When, and how, I shall not yet enquire: All that I have now to do, is, That such works, though creeping under the ground will be brought to light. So Chap. 5.10. Eccles. ult. & ult.

First, We will shew, What kind of hidden wickednesse shall be made manifest.* 1.203 And then, The Aggravation of hidden and covered wickednesse.

First, All the secret and hidden thoughts, affections and purposes of the heart, God will one day make manifest to the whole world. The heart of a man that is the womb, wherein all those serpentine and venemous lusts of mens hearts are begot∣ten

and bedded, and for want of a Summers warm day, these snakes many times do not creep out. Men do not accomplish the wickednesse of their hearts, be∣cause they want opportunities, for shame, or fear of men: but God hath a time, when all that heart-malice, heart-adultery, heart-murder, shall no longer be kept close. So in that place mentioned, He will make manifest the counsels of the hearts, 2 Cor 5.10. That as there are a world of flies and motes in the air, which we never see, till the Sunne-beams arise; so there are thousands and thous∣ands of proud, unclean, covetous and malicious thoughts and purposes lodging in mens hearts, which the world never knows, but God will one day have Heaven and Earth take notice of them. Oh then, what a curb should this be to thy heart, to thy thoughts? Thou thinkest they are free, you may think what you will: No, God will manifest and j••dge thee for these things. Good Hezekiah humbled him∣self for the pride of his heart, 2 Chron. 22.23. It's the property of a godly man, though he commit no outward wickednesse, yet to mourn and humble him∣self for his secret thoughts. Oh what a beast, what a Devil was I for thinking so? What if God should discover those imaginations to all the world? When Gehez•• had taken gifts of Naaman, Elisha discovering it, rebukes him sharply, saying, Is this a time to buy fields and orchards? 2 King 5.26. Why saith he thus to Gehezi? Because it was in Gehezi's thought and purpo••e to enrich himself. And Christ do••h often reprove the Pharisees for their wicked thoughts they had, when yet they did not manifest them. Oh then, remember your thoughts are the first-born of your soul, and your soul is much as they are, they shall no•• alwa••s be hid! Every mans brest shall be according to that mans wish, to have a glasse there that all may see and read what is therein.

Secondly, All the impure and unclean works of the flesh committed in secret, these also shall be made manifest. The Scripture speaks of the hidden things of dishonesty, 2 Cor 4.2. And the adulterous waiting for the twi-light. As also, the whores wi∣ping her lips, pretending even Religion, paying her vows, when she hath been committing her leudnesse. And again the Scripture saith, That it was a shame to speak of what was d••ne by some in secret, Ephes. 5.12. Oh how greatly doth the Land mourn to bear such unclean persons? Thou walkest abroad boldly in the day time; thou comest to Church, and performest the duties of Religion: But Oh the secret hidden wayes of uncleannesse thou runnest into! The wals of the chamber, the timber in the house will bear witnesse against thy wanton and lasci∣vious carriages; Thou doest these things secretly, but God will reward them openly. Hence he saith, Whorem••ngers and adulterers God will judge, Heb. 13.4. Why God? Will not men judge them in this world? And will not God judge other sinners as well as these? But therefore he saith, God will judge them, because such sinnes are carried so closely, so craftily, that none but God can find them out. Oh therefore let all such tremble, who have been, or are guilty this way, let them judge themselves that God may not judge them! All things are open and naked to the eyes of God, and shall one day be to the whole world; then it will no longer be smothered up; yea in th••s world, God many times doth so terrifie the hearts, the consciences of unclean persons, that they themselves out of very horrour, and to have ease, are forced to confesse it, Prov. 5.14. Oh know, that heart of thine, that now burneth with hot lusts, will, if not timely converted, burn like hell with tormenting flames, and be consumed with gnawing worms.

Thirdly, The hidden works of thieving and stealing, and unjustly taking away of other mens goods, will one day be manifest. Stollen things, though sweet in the mouth, will prove gravel in the belly; yea thou wilt be forced to vomit all up again. Onesimus ran away from his master Philemon, and stole some of his goods from him; now the Apostle writeth an Epistle on purpose to him concerning this matter; and the holy Ghost thought it good, to have it recorded, as part of the

Canonical Scripture, though he would think the matter were but light, for it is to assure Philemon of Onesimus his repentance for what he had done, and that he would be indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hereafter, though he had not been so before, and that wherein he had wronged him, he would forgive it, and set it upon Pauls score. Achan stole a wedge of gold, Josh. 7.21. and God would not let all Israel alone, till it was discovered; for a wedge of gold is a tongue of gold, as it is in the ori∣ginal; and indeed it did speak and cry aloud against Achan; and so all the things thou hast craftily and falsly taken from others, th••y have a tongue with them, they many times talk to thee in thy conscience, and cry to God to be delivered to their true owners. This is a secret work of wickednesse that God will mani∣fest.

Fourthly, There is a hidden work of unrighteousnesse, which is not plain steal∣ing, but it's crafty and artificial cosening in thy trading and commerce with others. You shall not find them grosly cosen you, but they have mysteries in their trade and crafty over-reachings: These are secret works of iniquity, which God will also manifest. You know a notable place, Hos. 12.7, 8. The balance of deceit was in his hand, and he was become rich, yet he should find no iniqu••ty in him that was sinne; they should not discover he dealt unrighteously, they could not prove he dealt falsly. Oh then let such who trade, who buy and sell in the world, take heed that for worldly gain they do not circumvent or go beyond their brother! This be assured of, that in such sinnes of injustice, there can be no pardon, till there be restitution, or a prepared heart for it. The first thing that troubled Zacheus, when he was converted, was his wronging of others, If I wronged any (saith he) I restore him fourfold, Luke 19.8. God is a righteous God, and he loveth righteousnesse. Oh then take heed of over-reaching this way! Thou bringest such money or goods home, and thou thinkest this will help my wife, my family; this will enrich me; and thou doest as the Eagle, that catching flesh from the altar, had a live coal cleaving to it, which when she came to her nest, set nest and young ones on fire. The curse of God is like a secret moth eating into such things.

Fifthly, Carnal and worldly policy to have earthly greatnesse, and power, and honour in the world: this is a very deep and secret work, but God will manifest it. Policy is no policy, if the design be not laid deep and secret. Therefore Isaiah reproving carnal Politicians, saith, Woe to them that take deep counsel, Isa. 29.15. And in other places, That cover with a covering, but not of my Spirit. God hath his time, that he will discover the thoughts of the worldly wise to be vain, he will make known all the secrets and crafty consultations against his truth and people, and he will be avenged for all the Atheism and prophane boldnesse, and hardnesse of heart, such carnal policy hath been accompanied with: For he said well, That a Politician was a man that stood upon his head with his heels upwards, shaking them against Heaven. Well then, it's good for such to remember, that ••very work shall be made manifest; and when the storm ariseth, those cob-webs will be driven away.

Sixthly, Dissimulations and inconstancies in matter of Religion. This is a secret work God will manifest. Divines call it to be a Nicodemite, He came to Jesus by night, John 3.2. and durst not openly professe Christ for fear of the Jews. There were some who have held. That they might do any external acts of Idololatrical worship, be at Masse (say they) believe any thing, so that they keep their consciences and minds pure. The Priscillianists are noted for wicked dissimulati∣ons herein. In Ezekiel we reade the Prophet is commanded, To dig through the wall, to see the women and men committing their religious abominations in private, Ezek. 8.8. Now God will bring this hypocrisie to light, External profession is nectssary to salvation, when the command requireth it, as well as inward faith. With the heart man believeth, and with the mouth confession is made to salvation,

Rom. 10.10. So that in case of confession it is damnable not to acknowledge the truths of God. God gives a great commendation of seven thousand in Ahabs time, that had not bowed their knee to Baal, 1 King. 18.19. They would not dissemble that outward worship; commonly there are never more subtil and se∣cret shiftings then in matters of Religion. But of that more in time.

* 1.204In the next place, Consider the aggravation of those sinnes that are secret and hid∣den. For although to be an open bold sinner, is in some respects a greater sin∣ner, than a close private sinner, because hereby there is more dishonour to God, more scandal to others, and more impudency in the sinner, which happily might be the cause of that speech attributed to Athanasius, Ʋtinam omnes essent hypo∣critae. Hence some are reproved for having an whores fore head, that they were not ashamed, when they had sinned, that they b••asted of it, yet in many re∣spects these secret sins, have terr••ble aggravations:

1. It argueth a m••n hath more consciousnesse to himself, that he doth not wel••, therefore he wou••d not have the world know, Now when any man sins with a con∣sciousnesse to himself that he doth sinne; this is a bloody aggravation. Tremble at this, you who live in secret wickednesse, Why doest thou keep it so close? Why art thou so fearfull? Why doest thou as Rachel make a•• ex∣cuse to cover thy Idols? All this argueth the more consciousnesse, the more gu••••t in thee: Thy conscience is awakened, thou hast ••••ruglings and conv••ctions within thee; this is to rebel against light; this is to stop the mouth o•• ••hy moni∣tour; thy conscience within, which the very Heathen could say, was a god to eve∣ry man; I tell thee, sinning thus against conscience▪ more have despaired than upon any other ground. Oh they did thus, and they lived thus; but all this while they had a consciousnesse to themselves they should do otherwise. This hath made them so deep••y possessed (though happily upon false grounds) that they have sinned against the holy Ghost.

2. This secret sinning puts farre more respect and fear upon men, than God. Thou wilt be unjust in secret, thou wilt be unclean in secret: Why? thou art afraid such men know it. Oh thou wicked wretch! Art thou afraid of the eye of a man, and not of a great God? Carest thou not, though God see thee, whereas thou wouldst hide thy self, if man come near thee? Thus thou art a coward to man, but thou bravest it to God; Thou doest in effect say, Though God behold, though God know, though God be acquainted with it, I matter it not. Oh foolish and unwise? Can man damn thee? Can man fill thy conscience with ter∣rours? Can man bid thee depart into everlasting howlings? Why then art thou afraid of man, and not God?

3. The more secret any wickednesse is it argueth the heart is more studious and industrious ••bout it, how to contrive it, how to bring it about. Of all Davids sins, that in the matter of Ʋriah, the Scripture giveth the greatest b••and on it, be∣cause it was done with such secrecie. (David did that which was right in the sight of the Lord, save in the matter of Ʋriah, 1 King 15.5) and premediation Mark Josh. 7.11. how Joshua in Achans sinne observed the secresie, and the dissimulati∣on, and craft used in it. Oh that men and women would consider this thing, God takes notice with how much craft and subtilty you commit your sins, and none never know it!

Ʋse of Admonition. Take heed of secret hidden sins, God will one day mani∣fest what thou hast been. Oh it may be the world thought of all the men that lived, thou wouldst never do such and such things▪ but God knoweth thy down-sitting and uprising! Whither can you flie from his presence? Oh let every one then bewail the plague sore of his own heart! When Christ convinced the wo∣man of Samaria of the secret sinne she lived in, she crieth out, Come and hear one that hath told me all that ever I did, John 4. Prevent confusion hereafter at the day of judgment, by humble confession of all thy secret sins unto God, and he will not then upbraid thee.

Every mans work shall be made manifest.

This Proposition hath been handled as a general truth; and so is a thunder-bolt against all secret sins, what they do in secret, God will reward openly. The more secresie, the more guilt.

Now I shall consider this Proposition in its limited and restrained sense, as it relates to false Doctrines, to those that build ha•• and stubble; where the very ex∣pression, That it shall be made manifest, denoteth, That errour for a long time may go undiscerned, it may have a counterfeit passe; even hay and stubble may be thought gold. The false Prophet may get Elijah's mantle, and hide himself in it; but it shall be made manifest, first to the builder, and then to the whole world. To the builder it may be a manifestation for Direction and Illumination; he shall see he was in errour; he shall confesse he was seduced, and built unprofitable stubble, or a mani••estation of confusion; He shall be confounded with shame, when his nakednesse shall appear; and like Adam shall hide himself, because of his nakednesse. And

2. It shall be manifest to others, to the whole world that they shall see a differ∣ence between truth and errour. Even as you see the Magicians did such things, as Moses, and for a while there seemed to be no difference; but at last there was a plain discovery, which was of God, and which was not. Observe

That all the hidden and secret wayes of false Doctrines God will one day make manifest.* 1.205

God will raise a fire to consume hay and stubble; it will be put to a touchstone, whether gold or counterfeit. This certainly should make us trem∣ble, about what we teach or preach; it will all be examined again; God will discover all the Errata's, and that by a sharp fi••e; if we build hay, we shall suf∣fer losse. All that time, labour and study will be wholly lost.

To open this, let us consider, What, concerning errours, will be made manifest.* 1.206 And

1. The Causes and Ends of them.

2. The Nature of them.

3. The cunning Artifi••e in divulging of them. And

First, God will manifest all those hidden causes, and ends of thy false Doctrines.* 1.207 Now the Scripture gives these causes.

1. Pride and self-conceit, or overweening of thy own abilities and sufficiency; such a man is in the high way to all errours, For the humble and meek God will teach, Psal. 25. The valleys are fruitfull, when the high mountains are barren. Therefore the Apostle in this Epistle, and in many others beateth down pride and vain-glory, H•• that thinketh he knoweth any thing, knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh this is a golden truth! A man must have that mode∣stie, that humility, as to think himself a Disciple, rather than a Teacher. Paul that had such extraordinary Revelations, God gave him a thorn in the flesh; some extraordinary heavy temp••ation, to humble him, that he might not be lifted up, 2 Cor. 12. Consider that God will make manifest all those secret works of thy heart. Thou thinkest it zeal, thou thinkest thou hast received greater abilities than others: but God wil make it known, whether it be no•• thy self-confidence, thy self-conceit or no. As in the Apostles times, they had miracles to confirm their Doctrine, and that they were of God; they did heal the sick, and raise the dead: So I may now say, humility is that miracle, which may confirm our Do∣ctrine; If thou art of God, if thy wayes are of God, thou hast no glory, no

boasting in thy self above others. Christs symbol was a Lamb, and the Spirit of God appeared in the form of a Dove: If thou hast the Spirit of God and Christ, thou wilt be of a Lamb-like, Dove-like disposition. Take heed then of heart-pride, and pride of gifts; it's worse than pride in cloaths or wealth. This car∣rieth thee to the pinacle of a Temple, sets thee on high, and throweth thee head∣long Ʋnlesse a man become as a little child, he cannot be my Disciple, Matth. 18 4. Here is a copy of humility and modesty to write after Many Heretiques have b••en bold, self-conceited men; the first that ever were almost in the Church, called themselves G••ostici, The knowing men, as if none had knowledge or un∣derstanding but they; but God will raise a tempest that shall discover this root under ground.

* 1.2082. Ignorance and weaknesse of judgement. And truly this is the most innocent cause of errours, when men through ignorance and weaknesse go in a false way; yet this doth not excuse. For Peter saith, Even ignorant men wrest the Scripture to their own destruction, 2 Pet. 3.16 Though ignorant or unlearned men, yet that will not excuse them. Thus the Disciples through weaknesse of ••heir faith and knowledge manifested very grosse errours about Christ and his Office, till they were endowed with the Spirit of God from above. And where there is a cordial and plain desire to know the truth, they s••udy, they reade, they pray, they do conscientiously make use of all means God hath appointed: for t••at is a great matter to make use of all means; what one opinion saith as well as another; what one Tex•• saith as well as another; such (I say) as those are to be tenderly handled, Rom. 15. Him that is weak, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive him lovingly. In this case, Saeviant illi, qui nesciunt, quantis gemitibus vel tantillum datur intelli∣gere de vero, as Austin of old. When it's not obstinacy, perversnesse, but meer ignorance; and thou doest instantly day and night pray to God, using all means; this doth greatly extenuate, though not totally excuse; thy blindnesse may make thee fall in the ditch, and God will have all this ignorance manifested to thee some∣time or other it may be.

* 1.2093. Hypocrisie. The Scripture brandeth that for a heavy cause sometimes of the errours and falshoods in Religion. This indeed is a work that God only can manifest, who knoweth the hearts, and trieth the reins; yet that this is the bitter root of many bitter errours the Scripture giveth pregnant instances. The Pha∣risees were famous for building hay and stubble: What trash and trumpery, su∣perstition and false worship did they introduce? And now Christ who knew their hearts tels them it was nothing but hypocrisie. It was not God, nor a love to his truth or glory, but their own credit and glory, They do all things to be seen of men. Woe be to you hypocrites, said he often, Ma••th 23.14. And Paul tels of men, that taught lies in hypocrisie, 1 Tim 4.2 Oh it's a matter to be trembled at, that such hypocrisie should ever fill a mans heart, that we should scatter errours, propagate falshoods, to get our selves a name! As they went to build Babel, that they might have a name. Search thy heart, what mo∣veth thee to hold any opinion; if it be this hypocrisie, God will bring hidden things to light, and to have our portion with hypocrites is the highest condem∣nation, Mat. 24, 51.* 1.210

4. Ambition and affectation of high places in the Church of God, and to be above others. This hath made men build hay and stubble. This indeed is a daughter of pride, and so is of the same nature, yet it's a distinct head; for more bitter fruit hath grown on this root, than upon most sinnes, which made the Apostle James give that excellent Antidote, Not to be many Masters, James 3.1. Do not ambitiously affect places of trust and rule in the Church of God: and thereupon he makes a large digression, to shew the several wicked wayes of the tongue, that is the unruly member, that setteth all on fire. If thou once hast a pronenesse to offend there, look to it, set a watch before thy mouth; nature

hath hedged it in by teeth and lips. The Scripture also hath put many muzzles, on thy mouth, especially that, My Brethren, be swift to hear, and slow to speak, Jam. 1.13. You ought to be farre more desirous to hear than to speak. If ambition and affectation to be above others, provoke thee to false wayes, know God will make it manifest; yet this corruption is wonderfull pleasing The Pharisees loved the high places, and to be called Rabbies. Nestorius and many others broached heresies, because they missed of such great preferment as they desired. Donatus was so admired of his Disciples, that they would swear by him, as by a god. Thus men with Herod, love to have acclamations, The voice of God, and not of a man; though his terrible judgement might be a warning.* 1.211

5. Discontents and impatiencies at some things which have fallen out in the Church, hath been a great cause to make divisions, and to sow tares amongst the wheat. Marcion, because he was censured by Church-Officers for his mis∣demeanours, he cried out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will throw fire into the Church, and divide it. Thus men by way of revenge, to grieve and vex others, have taught false wayes. Paul complained of such, That thought to a••de afflictions to his bonds, Phil. 1. But this will not alwayes be under the ground.

6. Envy and si••full emulation to the gifts and abilities of others that have been above them. This hath made men bring in strange Doctrines.* 1.212 This worme is apt to breed in the finest spirits: You see John: Disciples were soured with it: Master (say they) Him to whom thou bearest witnesse baptizeth, and all goe after him: That this was envy appeareth by the remedy John giveth, He must increase, and I must decrease, John 3.31. Thus among the Disciples, there was often emulation, Who should be greatest amongst them. Oh this hath eat∣en like a Gangrene in the body of the Church, and hath made the Church to have such a deformed face, as envy it self is said to have! Pallor in ore sedet macies in corpore toto. So then, as some sharp thorny bushes have plea∣sant blossomes on them; so many specious and fair opinions, that are set out with much glory, may yet grow upon such thorny and corrupt causes

7. A contemplative delight in a mans own notions and conceptions he hath.* 1.213 This hath caused more errours than any thing, especially in learned men. There∣fore heresie is called from chusing, when a man doth voluntarily chuse such a way to go in; and the Scripture doth excellently call it, Going a whoring after a mans heart No adulterer finds more pleasure in those delights of the flesh, then the minde of a man corrupted doth with its owne notions. No woma•• is more fond of her childe, than the understanding is of its owne conce∣ptions.

The second thing to be manifested is, The nature of every mans Doctrine,* 1.214 and if false, than the vizor will be pulled of. It will appear counterfeit coin, and you know to be guilty of that is a capital crime, pro thesauro ca••bones, Gods authority and stamp will not be ••ound on it. Rehobo••m, when the golden vessels were taken out of the Temple, he put brasse ones in the stead. It's not so well in the Text, for here is stubble for gold; so an Ancient did well expresse it; as if a man should ••••e an Image all over guilded, and touch it, you shall find nothing but mouldring d••st; though it may be ae aurata, yet it is not aurea; it's but earth guilded over. If the•• God would never bring our assertions to his touch∣stone, we migh•• be the more bold, but that cannot be.* 1.215 I shall say no more to this head, because enough was spoken, when we shewed, why errours are com∣pared to hay and stubble.

In the last place, God will manifest every mans work, In the cunning subtil∣ty he hath managed it with. For the Scripture speaks of the great crafty and

subtil wayes men use, that they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Corinth 2. adulterate, and mix the word of God; he cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 4.14. such jug∣ling and cheating as men use with their dice. For,

1. Before hearers are publickly prepared for them, they go privately, and se∣cretly vent their ware: So they are said, Privately to bring in damnable here∣sies, 2 Pet. 2.1. They are said, To creep into houses, 2 Tim. 3. They are the moles that creep under ground, whereas Christ said, He taught nothing but what he did publickly; all did hear.

2. Their craft is seen, In mingling some truths with their errour, that while we take one, we may swallow down the other; and this is worse than palpable heresie in some sense; Pejus est veneno oceidere quam gladio; they mingle their wine with water. Thus some false Apostles, they preached Christ as well as the works of the Law; but this craft God will manifest, when ••e shall se∣parate the precious from the vile, and that is the reason (say some) why Christ would not own the confession that the Devil made, That he was the Sonne of God, lest speaking some truth, he should also vent his lies by own∣ing him.

3. This craft is seen, Either in sweet and winning words, full of love and kindnesse; or else in pretence to deep and sublime mysteries. Some men are most taken with moral and popular discourses; therefore Paul saith, they have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 16.18. good sweet honey words. Others a••e more taken with subtil and philosophical Arguments; therefore the Apostle bids them, Beware of philosophy, Col. 2.8. and saith, it's knowledge falsly so called. Philosophi fuerunt Patriarchae haereticorum. Yea these Nani, that hay and stubble we find in some of the Greek Fathers, about Free-will and Grace, is attributed to their Platonical Philosophy, which was soaked too much in them, and so continued, though Christians; as Aristotles Philosophy infected the fountain in the Schoolmens time.

4. Their circumspection to observe the fit seasons, to disseminate their er∣rours. Thus while all were asleep, tares were sown, upon the fittest subjects, women as being more affectionate, They leade captive silly women, 2 Tim. 3.6. Tender and soft hearted men, upon whom specious pretences will easily work. These and thousand of other subtil and artificial wayes, God will make manifest.

Ʋse of Instruction to us Ministers. Take we heed, how we build, and that is, by avoiding the causes of error, pride, ambition, envy discontent. Oh it's an happy thing, when we can say, O Lord, we have served no parties, drawn on no designes, in∣gaged in no factions, but plainly and faithfully desired to know thy will, and to preach the truths of Christ! This will be a crown of rejoycing unto us at our death. Not as pleasing men, but God, saith the Apostle, 1 Thes, 2.4. As of God, and in the presence of God, 2 Cor. 2.

Ʋse of Admonition to People. Take you heed of those causes likewise; for the same sins that spread errours, the same sins make hearers to receive them. Be not proud, self conceited, though you have got some understanding, and can con∣ferre with better gifts than others. Alas, thou hast cause enough to be hum∣bled; the more thou knowest, thou wilt see thy ignorance the more. A poor man thinketh a little summe of money great treasures.

For the day shall declare it, &c.

This Text (you heard) containeth the proportionable Effects or successe, which builders wise or foolish have in Gods house. And the Apostle first layeth down a general Proposition [Every mans work shall be made manifest] which hath already been dispatched.

We therefore now proceed; and for this manifestation, the Apostle informeth us of the time first, and then the manner how.

The time first in these words, For the day shall declare it, and of this at this present.

All the doubt is, What the Apostle doth mean by the Day?

There are some understand it of the Day of death, when every man receiveth his particular judgement; he shall then know, whether his building will abide or no.

Others understand it of the Day of Judgement, which is called the day of the Lord, and that day, by an emphasis. Bellarmine indeed is positive in this, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used with an Article, which signifieth the Day of Judgment, but that is false. For the time of the Gospel is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13.12. The night is past, the day is at hand, &c. So that we cannot close with this in∣terpretation, because the Apostle carrieth it all the way for this life, while we are in this world, as will be shewed, when we come to explain, what is meant by the fire.

We take therefore Day for no more than Time; such a day hath God in his wisdome appointed for the blowing away all this chaff. As we see a covering of thatch doth not ordinarily hold long, but fire or winde ariseth and cosumeth all. Thus the Septuagint sometimes render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Time: So that the meaning is, Howsoever these errours and false Doctrines may continue, yet time at last will discover the vanity and weaknesse of them. The Grecian said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Time was the Touchstone the trial of all things. And the Latines say, Veritas est temporis filia, Truth is the daugh∣ter of Time▪ The day will declare it, that is, time will make them mani∣fest; onely the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Day, doth denote the appointed and set time, which God hath for the taking of all such disguises, whereas it is the clean contrary with truth: The longer that lasts, the more it is believed, the suffi∣ciency and evidence of it, is the more entertained. Now although we thus un∣derstand it of time in this world, yet it cannot be denied, but at the Day of Judgement there will be a full discovery of all the works and Doctrines of men. Observe,

That God hath his time,* 1.216 when he will discover the errours and falshoods of mens Doctrines.

A day shall declare it. You have a parallel expression, Their folly shall be made manifest, and they shall proceed no further, 2 Tim 3.9. he compareth false teachers to Jannes and Jambres, as they did miracles like Moses for a while, but at last their folly and sorcery were discovered: So it's here, God will put a stop to the torrent of errours; he will shew a great difference between his truth, and mens inventions; the one shall be received, and the other rejected. This Gangrene that spiritual Physician can stop from fur∣ther contagion. God that could stop the infection of the plague on a sud∣den,

that the arrow should kill no more at mid-day, hath done this also wonderfully in his Church. The day did declare Arianism, Pelagianism, Nesto∣rianism, and the like.

To enlarge this Doctrine, consider these things,

First, In that the Scripture cals the time of manifestation, a Day, where∣in is light, and the Sunne beams; it doth excellently imply, That all the while there are corruptions in Doctrine and Worship, that time is a time of darknesse. Let men never so much rejoyce in them, and count them happy times, yet the Scripture cals them dark times. So that to take away the truths of God, the pure worship of God, is indeed, Solem è mundo tollere, to take the Sunne out of the firmament. All the while the Church of the Jews was without the Law and the Prophet, without true teaching of the Word of God; they were in a worse condition than the Egyptians, in their Egyptian darknesse, for that hindred them onely in their bodily motions, and outward accommodations; but this tends to the destruction and damna∣tion of soul and body. The true Ministers of Gods word are compared to light, and to salt, Matth. 5 13. Nihil Sole & sale utilius, both are ne∣cessary and usefull. They are called the Starres, and it must needs be a dark night, when no starres shine. Since the Apostles times, the Church of God hath many times come under such dark times, that it hath been like the old Chaos, when darknesse covered the deep. Take we heed then of calling darknesse light, there is a woe to those that do so, Isa. 5.20. as some do the times of Reformation, the times of Deformation. If these corrupt Doctrines, which come from the prince of darknesse, thou callest light, as coming from the Father of lights; Thou intitlest God to the Devils work, and that is no mean ••in. This should teach the godly what to think under the overflowing of errours, to account them dark and sad times.

* 1.217Secondly, There are no foolish builders that thus deform Gods Temple, but they are by Gods permission; in his wrath and anger, because men have abused his truth, and waxed wanton under it, therefore hath he sent the spirit of de∣lusion and errours amongst men, 2 Thess. 2.10. For this you must know, though God be not the Authour of any evil, and it were blasphemy to ascribe sinne to him, as the cause of it; yet, as a just Judge he doth not onely suffer, but also order, that heresies and corruptions shall be in the Church. They are of the Lord by permission and ordination, though not effici∣ency and approbation. Thus in Deut. 13.3. If there arise a false Prophet, I the Lord do it to try you. And in Ahabs time, you may reade of many ly∣ing spirits in the false Prophets, yet they could not goe to delude such or such, till God gave them leave, 2 Chron. 18.21. Thus 1 Cor. 11. There must be heresies: Why must there be so? God to punish mens corruptions, their pride, their ignorance, their wilfull abuse of his knowledge, will suffer such things to be. Though he hath a gracious end, That the approved may be made manifest; That as all the persecutions, which have been in the Church were from God as a just Judge, to exercise the patience of it: So all the heresies and errours which have been, were to exercise the wisdome and true faith of the Church. So that howsoever times of overflowing of errours be dark and uncomfortable times, yet to consider the cause, is farre more uncomfortable, for these came from mens corruptions, and Satans in∣stigations, as also from a provoked God in Heaven, who punisheth our for∣mer unthankfulnesse and disobedience, with corrupt ends and practices: As it's said, Because men did not receive the truth in love, God gave them up to believe a lie, 2 Thess. 2.10. So that it's hard to say, whether is more sad to consider the nature of the errours, that dishonour God, or the

cause of them, which is Gods anger against a people for barrennesse and unthankfulnesse. God then hath his times, when for the sinnes of a peo∣ple he lets Satan loose, and suffers this red Dragon to vent his dreadfull poison

Thirdly, As the corrupt errours of men came from Gods anger, so in mer∣cy he hath appointed times, wherein he will purge and take away their drosse. For these Church-burthens and Church-corruptions have been farre more heavy upon Gods people, than State-oppressions. Therefore the first thing that Gideon did, who was raised up by God, to be a Judge to deliver Is∣rael from their cruel oppressions, was to remove their Altars, and all their Idolatry: he began with God first, Judges 6.28. And so when Moses had gathered the people of Israel into a body, and they were capable of a Civil Government, yet the first thing he doth, is to prescribe them Lawes concerning the worship of God; and in the Decalogue, the first Table is for the Duties relating to God. By this you see, That corruptions in Gods worship and truth, as they are greater sinnes than others; they are talents when others are pounds; so they lie more heavily upon the people of God, they bewail them more. Rome, as it was Aegypt, did not so much trouble the godly, as it was S••dome; the Idolatry more than the cruelty offended the people of God. This being so, God among temporal promi∣ses of deliverance, of righteousnesse and peace, doth also comfort the god∣ly with times of Reformation in his Church, that this hay end stubble shall no longer stand to dishonour his building. Thus God by the Prophet Isaiah promiseth. To purge away their drosse, and to take away their tinne from them, Isai. 1.25. which doth relate to their Church-sinnes, their Ido∣latries, as well as State-sinnes. And by Ezekiel, you have a glorious pro∣mise concerning Church-Reformation, Ezekiel 36.25. as well as temporal, He will give them to see their Idolatries, so that they shall be confounded and never open their mouths. Especially, God hath those times, when peo∣ple shall be ashamed of their errours, of their superstitions, and shall ne∣ver open their mouths again to plead for them, or justifie them, When they shall see the patterne of the Mount, Ezekiel 43.10. You have a nota∣ble promise, Malachi 3 3 where upon Christs coming, there is promi∣sed a glorious restauration, He shall sit as a refiner and purifier of silver, and he shall purifie the sonnes of Levi. Christ when he came into the world found all Gods worship grossely polluted; all the Priests had de∣filed themselves: Now this was one end of Christs preaching to purifie them, to cleanse them from these defilements. It's true, prophane and worldly men, or meer Atheistical Politicians, they make no matter about Gods truth, they make advantage of any Religion that serveth a designe; but this was the great worke of Christs Ministery, to make a Reforma∣tion in Doctrine and Worship. Though this was very unpleasing to cor∣rupt men, therefore it is said, Who can abide the day of his coming? It is even like a day of judgement to them. It is observable what our Saviour saith, as much to our purpose, and parallel with the Text, John 4.23. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth. You see how God hath his houre, his time and season for such a thing; and then when that is come, they shall worship, God will so over-rule, enlighten, and perswade mens hearts, that they cannot but yeeld. Such an hour or time God had, when we reco∣vered out of Popery, Then darknesse covered the face of the earth: The Sunne, and the Moone, and the Starres were turned into blood: The Officers of the Church, who should have had light to instruct, did cruelly

and bloodily persecute such as did hold the truth. Now, though all the world was thus in darknesse, yet when God raised up those instruments of his truth, Luther, Melancthon, Calvin, and others: They were no more able to stop the spreading of the Gospel, then they could hinder the Sunne from running its race. Gods hour was come, and then the eyes of men would be opened. There were many persons, before Lu∣ther's time, learned and godly men, that did withstand Popish errours, that died in contradiction of them; but yet the world was not awaken∣ed; they did not thinke of coming out of Aegypt, till Gods time was come.

Fourthly, This Day of Gods revealing, may be a long while, as to our expectation. God may suffer corruptions to cover all the body of the Church: You may see onely chaffe, and no wheat; and this may be a long while; so that the godly doe even languish under their expectati∣ons. Thus in Elijah's time, 1 Kings 19 14. to his knowledge, and ac∣cording to visible appearance, he onely was left to vindicate the pure Glo∣ry and Worship of God; And in what a temptation was he about it? It's true, God told him, He had reserved seven thousand that had not bowed their knees to Baal, that did not communicate in Idolatry: But what was seven thousand to all the people of Israel? No more than the glean∣ings of the Harvest. And thus also we might shew, how in the Chri∣stian Church, when errours had once got possession in it; they were like the Jebusites, and the wilde beasts in the Land of Canaan, which could hardly be destroyed. Donatisme lasted above two hundred yeares. Pe∣lagianisme, and Arianisme, though but sparkes, yet kindled such a fire, that it was not extinguished in many generations. So that we may say of this time, as Christ to the Disciples, It is not for us to know the times and seasons, when God will restore his Church to her purity. That is enough, which our Saviour saith, Every plant that is not of my Fa∣thers planting, shall be rooted out, Matth. 15.13. That is an excellent place, compared with this Text: God hath his time, when he will root out all the plants, that he did not plant in his owne Vineyard: But how long it will be, ere this day breake forth, God hath not discovered to us.

These things thus explained, Let us consider the Reasons, Why God will have a Day to declare mens workes in matter of false Doctrines? And

First, Because the truth of God is deare and precious to him. Christ himselfe makes it one main reason, why he came into the world, (viz.) To beare witnesse to Gods truth: So that Divines say,

Though Christs death in respect of God the Father appointing him to be a Sacrifice for sinne, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an attonement or expiation, yet if you doe respect men, before whom he made a good Confession, as Paul saith, 1 Timothy 6.13. So it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Martyrdome; Christ died a Martyr, as well as a Mediatour, because by his blood he witnessed Gods truth.

You see then, how deare his truths are to him: And the Psalmist, among other arguments, useth this, It's time for thee, Lord, to work, for men have made void thy Law, Psal. 119.126. And though it be but the least Commandment, yet if any man shall teach men to breake it, he shall be called the least in the Kingdome of Heaven, that is, he shall be none at all in the Church here (as some expound) and of Hea∣ven hereafter, Matth. 5.19. Know then, that not only prophane lives, but corrupt Doctrines do provoke God.

Secondly, It's necessary there should be a time, because of the people who belong to Gods grace, that they may see their errours, and bewail them: That they may redeem the time, by pulling down their hay and stubble, and building gold and silver. Thus Luther, and all the first Reformers (alas) they had a long time built hay and stubble, till God opened their eyes, and then they were as much for truth as once against it. How could the people of God come out of Babylon, if this day were not? And if there be so much joy, for reducing one straying Sheep, how much more of wandering Shep∣herds?

Lastly, In respect of men hardened in their errours, that their obstinacy may appear the more: That when they will not see, though the day appear, who then can justifie them? Thus the Pharisees, the proper builders of hay and stubble, yet Christ tels them, He came into the world, that they might not see. Their blindnesse was the more increased by his light.

Ʋse of Admonition, To embrace those daies of light and Revelation, which God brings into the world. Do not dote upon thy own Opinions; thy old corrupt Doctrines and Worship: It's no longer night, the day appeareth. It's true, such a day is very terrible to men, who are wholly corrupted with their errours: As Mal. 3. The Prophet speaking of his coming to purify the sons of Levi, cryeth out; Who may abide the day of his coming? It's as terrible (you heard) as the Day of Judgment to them. Certainly, to superstitious and idololatrical persons, the day of Reformation is a terrible day: They cannot abide the purity and holinesse of it. Do not dispute, but wisely observe when God causeth such daies to arise upon thee; thy blindnesse will be the more inexcuseable.

Because it shall be revealed by fire, and the fire shall try every mans work of what sort it is.

We now proceed to the manner, or Instrument, by which the Day of God shall declare it, and that is by fire. This is the place that hath raised much fire of contention, while Expositours differ about the interpretation of fire. Austin (as you have heard) thought it one of Paul's hard places, to be understood; and is so modest, that he professeth he had rather learn from others, then di∣ctate any thing himself. This Text the Papists make the chief place for Purga∣tory; therefore Bellermine lib. 1. de Purga. cap. 5. is very large in the explica∣tion of this place, calling it as difficillimum for tilissimum, &c.

one of the most difficult places of the whole Scripture, and yet most profitable, because the Catholiques build their Ecclesiastical Doctrines on this place, viz That there are venial sins, and that there is Purgatory.

Indeed, he doth in part Orthodox∣ly expound the fire in this verse, saying, Herein we do not dissent from Calvin and Martyr; but he would establish it on verse 15. Of which in its time. But it's well, that if there be such a fire, it's only of hay and stubble, and will not last long. By Purgatory fire, they mean a severe punishment, though not alto∣gether so terrible as Hell; in which place they go, that are good for the main, but yet have many sinnes cleaving to them, from which they were not purged in this life. If you ask for a text of Scripture, some say, It cannot be proved by Scripture, but only it's a Church tradition: Others, as Bellarmine, labour to prove it by Scripture, but by very obscure texts, such as these are. Now, ne∣cessary things, to Faith or Salvation, are some where or other, laid down plain∣ly in Scripture. But that this is only a probatory fire, and not a a purgatory, as they hold, appeareth by this clear Argument. They hold that only wicked acti∣ons shall come into the purgatory fire, but the Apostle makes all actions, good or bad, to come under this fire. The fire shall try every mans work. If it be gold

or precious stones, it must be tried by fire, as well as hay or stubble; whereas, purgatory fire is only for hay and stubble. And this sufficiently clears the place from any such corrupt glosse, which would build hay and stubble, even from that very text that threatens fire to such Doctrine.

But it's not enough to confute a false interpretation, unlesse we give a true. What then is meant by fire? And

* 1.218First, We will take it for granted (though some think otherwise) that fire is used in the same sense by the Apostle in these verses. It's revealed by fire. The fire shall try. Yet ••o as by fire Three times the Apostle nameth fire, and it's not likely, that in so short a space, he should use it in different senses.

Taking it therefore for one and the same fire, let us consider how the Scripture useth the word fire; and I shall not reckon up all the significations, but what re∣spects to this in my Text, And

1. Fire signifieth the wrath and anger of God. Why is thy anger kindled like fire? And, God is a consuming fire, Heb. 12.29.

2. For the Effect of Gods anger, tribulations and punishment. When thou walkest through the fire, Isa. 43 2.

3. It's used for any thing that will try and examine. That as the fire tryeth the gold, but consumeth the drosse; so whatsoever way God takes to examine, that is fire. Thus Psal. 66.10 Thou hast tryed us as silver is tryed And Gods Word is said to be like gold seven times tryed in the furnace, Psal. 12 6. Espe∣cially Zechar. 13.9.

4▪ More particularly, it's used for Gods Word, because that doth try and dis¦cover all false waies. Jer. 5.14. I will make my ••ords in thy mouth fire, saith God to Jeremiah. For fire hath light and heat in it; both these try. First, Light: Every thing that is manifested, is manifested by the light, Ephes. 5.13. Secondly, Heat: Calor separat heterogenea. Heat separateth the drosse from gold. Now the Word of God is light and heat.

5. Fire is used for temptations, afflections. The precious tryal of your faith by fire, 1 Pet. 1.7. Count not the firey tryal a strange thing, 1 Pet. 4.12. Mark 9.29. Every Sacrifice shall be s••lt•••• ••ith fire. That is, as some expound it, Every man that would be acceptable to God, he must have salt to season him; and this salt, is, the fire of afflection.

By these places you see then, that fire signifieth in the general, Gods severe judgment, discovering and trying mens waies, which are partly by his Word, and partly by afflictions. So that the Apostle continueth in his excellent Allegory of building. Those parts of the house that are wood and straw, are present∣ly consumed by fire, but gold and silver will abide. This I conceive the ge∣nuine meaning, only further take notice, that the Apostle speaks in the Pre∣sent-tense, it is revealed; but we translate it in the future; because it's usual in the Scripture, to speak of a thing that shall be continued, in the Present-tense; as also to shew the certainty of it. It's also doubted to what this doth relate: The day shall be declared by fire; Some say, the Lord shall be re∣vealed in fire, as 1 Thes. 1.7. Others more probably, the work of every man.

* 1.219Doct. That God useth to bring people out of errours and false waies, by his Word and Afflictions.

* 1.220The Word to inform, and Afflictions to prepare the heart. Even as men out of their senses, are kept in Prysons with hard usage; so God, to humble and tame such a people, sadly afflicts them, that they may hearken to his Word. God made Aegypt an Iron-furnace to the people of Israel; they lay under

great oppressions, that so Canaan might be the more welcome to them.

To understand this, consider, That though the word and afflictions,* 1.221 both help to bring a man out of false waies, yet farre differently. For

First, The word of God, is of it self sufficient, in a way of light, to inform and instruct; and hath threatnings also, to be like a goad in the side: but afflictions, of themselves, do not inform, do not teach. Gods Word is able to reduce with∣out afflictions, but afflictions cannot do any thing without Gods Word. Hence all that fire which is poured upon Idolaters and Heathens, is like the fire of hell; calidus, but not luci••us, because they have not the Word to guide them. Blessed is the man whom thou chastenest, and teachest thy word, Psal. 94.12. Should a man go through fire and water, give his body to be burnt for any errour or superstitious doctrine, all the imprisonments and burnings in the world could do them no good, unlesse the Word go before. Heretici sunt lapi∣dandi argumentis è Seripturâ petitis: Arguments fetcht out of the Scripture, may strike down the greatest Goliah.

Secondly, There is a difference between the Word and Afflictions, because though afflictions have a voice as well as the Word, and the rod speaks as well as Gods Word, yet the word of God doth it distinctly and plainly, afflictions in a general manner. They tell us God is angry; they tell us they come for sinne; but why and wherein, or what are the sinnes, that Gods Word doth only inform us. So that Gods Word hath the prerogative above afflictions.

Thirdly, Though the Word of God be thus only able to instruct and con∣vince, being a perfect Rule, yet that doth not exclude other helps, especially the Ministry; for Ministers are called the lights, and guides. So that the word of God is the light, but it must be put on a Candlestick. The Word of God will convince heretiques, but in the hands of w•••• and faithfull Teachers: O∣therwise, men through ignorance and corruption, fetch their errours from the Word of God misapplied. Which made Ambrose compare ignorant heretical persons, using Scripture, to little David in Sauls Armour; it was more then he could weild, and so instead of defending, it did wound him.

These things being premised,

• 1. Let us see, How God by the word reduceth the wandering sheep.* 1.222
• 2. How by afflictions. And

First, The word of God is instrumental to open the eyes, to enlighten the dark understanding. David doth wonderfully commend the Scripture for this use, that it was a lanthorn to his feet, and a lamp to his paths; whereby he became wise, and understood even more then his Teachers, Psal. 119. This is the EYE-SALVE. For want of searching into the Scriptures, it was they erred so grossely about the resurrection. When Christ is promised to be as a refining fire (Mal. 3.) to the Sons of Levi, how did he this, but by the clearing of the Word from Pharisaical interpretations? And Estius, though a Papist, thinks this place alludes to that of Malachi; and indeed there is a great resem∣blance.

Secondly, The word of God is fire to try mens works, because it containeth all matter necessary to salvation. So that when we believe hoc credimus, quod nihil ultra credere debemus: the Scriptures are said to be able to make us wise to salvation, 2 Tim. 3 15. If nature doth not fail in natural necessities, much lesse will the Scripture in supernatural. These things are written, that believing you might have eternal life, Joh. 20.31. As God at first put all the light into the Sunne, so he hath all necessary things into the Scripture. The Word of God then will manifest and reveal, both objectively, in discovering that matter which is true, and subjectively, in preparing the eye to see, which is more then the Sun can do: Though that enlighten the medium, yet it cannot give a seeing eye to the blind.

Thirdly, The word of God will be a fire to try, because it doth direct to all those means whereby we may come out of all errours. As

1. It presseth humility, not to lean to our understanding. God will teach the humble his way, Psal. 25. Though such may a long while wander, yet they will come back, and then they are not ashamed to recant before the whole world. Peter commends Paul for the wisdom given him of God, 2 Pet. 3.15. and yet we know how Paul reproved Peter to the face, as is related Gal. 1. This was great humility in Peter, to love and commend the excellencies in Paul for all this. Austin wrote his Retractations at the latter end of his age, which argu∣ed great humility.

2 The Scripture bids us love that truth we do know, and so farre as we have obtained, to obey, and to walk according to that Rule, Phil. 3.16 You heard last day, That errours are not only mens sins, but their punishments likewise. Be∣cause men receive not the truth in the love of it, they are delivered up to believe a lye. Now then, the godly are care••ull to prevent the cause thereof. He that doth my will, shall know whether the doctrine be of God, Joh. 7 17. Foggy mists draw a cloud over the Sunne, and so noisome affections, they becloud the judge∣ment.

3. The Scripture directs to earnest Prayer: That is the Key to open Heavens Treasury. Ask and ye shall have. If any man want wisdome, let him ask it of God, James 1.5. David, though a great Proficient, prayeth that God would open his eyes to understand the wonderfull things of his word, Psal. 119.18. Prayer must begin, and Prayer must end all reading, and hearing, and all meditations. To study much without Prayer, to read much without Prayer, is like the sto∣mack that eats much, but wants natural heat for digestion.

* 1.223But you will say, How is ••••a••s word a fire? How doth that reveal, when many very exp••rt in Scripture, do yet runne into very many errours? Do not those that build hay and stubble, bring many texts of Scripture? How can these be said to reveal?

* 1.224Answer 1. The defect is not in the Scripture, but in men themselves. The Owle and Bat is made blinder by the Sunne-beames, not through any defect in the Sunne. A diseased stomack, groweth worse by the good meat it eateth. The Papists call the Scripture, The Heretiques Book; and Luther did so also, but upon different grounds: For the Papists, they say the blame on the Scripture, ma∣king it insufficient, imperfect, a nose of wax: but Luther, on mens corruptions, that prophanely and presumptuously put that sense on it, which it doth not own. But

Secondly, Men swallow down first the sweet poison of errours from false Teachers, and then they think every place in the Scripture makes for them. And this is the main cause of errours. They have mens persons in admiration; they do not judge of persons by their Doctrine, but their Doctrine by their persons: and when they are thus prepossessed, then they easily perswade every text is for them, or at least not contrary to them. A man that hath a noise of wind in his ears, thinketh he heareth the like abroad; and the distempered palate, think∣eth every sweet thing bitter.

Thirdly, They do not attend to the whole Scripture. They compare not place with place. Mark any errours; they fasten upon some places of Scripture, and they do not wisely consider other texts as well. If we take that place, We are no more under the Law, but under grace, Rom. 6.14. here you would think the Law were quite laid aside; but take ••••other place, The law is good, if a man use it lawfully, 1 Tim. 1.8. And, •••• we make void the Law, God forbid, Rom. 3.31. So then, you see the Law hath its use still.

Lastly, It's not enough to have Scripture, to have many texts, but we are also to make use of those helps for the understanding of them, which God hath appointed.

The Scripture is the only Rule, but not the only Means; for, else there needed no praying, there needed not the Spirit of God, nor the Ministry; but God hath appointed Ministers in his Church, who by way of Office, are to inter∣prete and explain Scripture. They are called eyes, and Shepherds. And the neglect of this, may lead a man, though perfect in the Scripture, into errours.

I come to the second way: Afflictions are Gods fire, they will discover mens works by of preparation, and fiting the heart to receive;* 1.225 even as the plowing and harrowing of the ground, makes it fit for the seed. Many Psalms have this Inscription, Maschil, a Psalm of David; that is, a Psalm that giveth Instru∣ction. Now many have afflictions for their subject: Hence is that old saying, Schola crucis, est Schola lucis. We are careless proud, wanton, negligent and will not hear what the Word saith, till God hath c••••stized us; and therefore the Church of God was most Orthodox, and the purest Virgin in times of perse∣cution, but in the times of prosperity, then the most damnable heresies did overflow. As in Summer, the Snakes and Adders are busie, but in Winter they do not stirre.

Ʋse of Instruction, How much we are to blesse God for his Word, and the pure preaching of it. It's that which preserve••h thee from swallowing down the damnable poison of thy soul: It is that which keepeth thee from falling into the d••tch, though now we are grown wanton under it: We are weary of this Manna: Yet when at first they came up out of Aegyptian Popery, the pure preaching of the Word, was accounted the greatest mercy. There was a solemn day of rejoycing in Germany, when the Bible was translated into the vulgar native tongue. Observe the Devils methods, when for a long time he destroyed men through ignorance and horrid blindnesse, afterwards he did it through too much knowledge, or rather abuse of that knowledge and light which shined upon them. But let not the building, though of hay and stub∣ble, be accounted a light matter, it will cost fire. It will not be a small matter to endure the burning in this Text.

Verse 14. If any mans work abide, which he hath built thereupon, he shall receive a reward.

THe Apostle (you heard) hath in a general manner, treated of the time and manner, how all the works of the builders in the Church shall be try∣ed, which (persisting in his Metaphor) he cals fire. He now comes to the application of this Allegory, and to shew the particular disparity. And

1. He beginneth with the wise builder, and herein you have the good work supposed. And

2. The good reward promised.

The good work supposed is, If it abide. If it can endure the fire, and be not consumed by it; for so all truth will. The good thing promised, is, He shall re∣ceive a reward. By the reward here promised, to understand only that honour and dignity he shall have in the Church, is to limit it too much; we may take it for all the honour and blessing God will bestow on him here, and eternal life here∣after.

Now why it's called a Reward, and the improvement of that, hath been al∣ready considered; we shall therefore pitch on the matter supposed, If any mans work abide. Now this must be understood, supposing all the other conditions likewise required to salvation: For if a man preach truth never so truly; if 〈1 page duplicate〉〈1 page duplicate〉

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he be never so Orthodox, yet if his life be wicked, he shall loose heaven for all that. Therefore those who are Orthodox in their judgments, and do not walk exactly in their lives, are like those posts in the high-way (as Austin said) that direct passengers to go the right way, but they themselves stand still. The meaning then of the Apostle, is, That on his Doctrines part, there shall be no impediment to his salvation. If his life, and if his aims and ends be gold likewise, as well as his Doctrine, he is sure to have a glorious Reward.

Now though this be a necessary point, to shew that it's not enough for such Officers to preach that which is truth, but they ought to have such aims and ends, and such an holy conversation also, as the Word requireth; else, they but make Crowns of glory for others, and they themselves shall be cast into eternal dark∣nesse; yet because it's not intended here, I wave it.

Again, when it's said, If a mans work abide: By work, is meant Doctrine. That you may not suck that poison, which a Papist from hence inferreth, That there are some works so pure, that they can abide Gods tryal: David thought o∣therwise, when he said, Enter not into judgment with thy servant, O Lord, &c. Psal. 143.2. From the matter then supposed, If it abide. Observe,

* 1.226That Gods Truths are of a firm and durable Nature, notwithstand∣ing any tryal or opposition whatsoever.

Thus Christ Mat. 5.8. Heaven and Earth shall sooner passe away, then one iota or title. Whatsoever is asserted or threatned, or promised, stands firmer then Mount Sion, like the earth, which cannot be removed. They who have endeavoured to overthrow Gods Truths, they are as absurd, as if a man should set his shoulder to remove a huge mountain. 1 Pet. 1.25. Gods truths are exalted for duration above all earthly pomp; All flesh is grasse, the grasse withereth, the flower fadeth, but the Word of God endureth for ever. See then, the incorruptibility and immortality of Gods Truths, that as it's said of God himself, I am the Lord, and I change not, Mal. 3.6. so these are Gods truths, they change not. All flesh is grasse. Whatsoever greatnesse and power hath exalted it self against Gods truth, hath vanished into dust, when truth hath still prevailed.

To understand this, consider,

First,* 1.227 That there a two-fold truth, Increated and Created. Increated, and that is God himself, who is the first essential and immediate truth. God is true, and every man a lyer. I am the truth (said Christ) Joh. 14.6. And this is indeed the ground why Gods truths are so permanent, because they are the Assertions or Testimony of the first Truth. So that as the Sunne, the Fountain of light, cannot be dark, so neither is it possible for God to lie or de∣ceive.

* 1.228Now Created Truths, are of two sorts. Natural Truths, such as are in Phi∣losophy, and are implanted in mens minds, either as principles, or as necessary conclusions to be deduced from them: And these are of God, as appeareth Rom. 1. Which made one say, Omnis veritas est a spiritu sancto. And these also are neces∣sary and certain. And

Secondly, There are Divine Truths, such as are revealed in Gods Word, most of which humane reason could not comprehend; but as Zacheus, of a low sta∣ture, got up into the tree to see Jesus, so reason being too low, must ascend up into the Scripture to behold these truths. Now these are more certain and du∣rable then those natural Truths, because natural truths are founded upon the nature and essence, or properties of the creatures, but Divine Truths on Gods Word. It is true, all Truth is said to be in indivisibili, and so one Truth is

not more true then another, but yet the foundation of this truth may be more firm in one then in another.

In the next place, consider that Gods Truths in his word,* 1.229 may be reduced to four heads:

• 1. Assertory Truths, such as assert any matter of Faith, or matter of fact.
• 2. Truths of Prophesying and Prediction; and such do not abide alwaies, because they are compleated in the accomplishment of them.
• 3. Truths of Promise or Promissory, and those have not only Gods word, but some of them Gods Oath also, and they are founded in Christ, in whom they are yea and amen, 2 Cor. 1.
• 4. There are Comminatory truths or threatnings: now here is this difference between the two latter, since Promissory truths are not made good, unlesse a man believe: It's of saith that the Promise might be sure, Rom. 4.16. but the threat∣nings of God are sure, and wi••l be true, though the prophane person do not believe them, though he think the contrary. Now the Ministers work, which he must build, is upon one of those foundations, Assertory, Promissory, or Comminatory Truths, and this will abide, though the flames burn never so violently.

Thirdly, This good building of truth, doth not only abide the fire,* 1.230 but de∣sireth the fire; it's willing to come to the Touchstone. The thief hateth the light because his deeds are evil. Heresie and false Doctrine doth not love the Touch∣stone, no more then the Owle the Sunne. Hence it is, that being provoked to go to the Scriptures, they accuse the Scriptures of insufficiency and imperfction. It's a saying of Lindan a great Papist, living in the first time of the Reformation, That it had been better, if they had never yeilded to the Protestants to prove things by Scripture, but kept only to tradition. Whensoever any erroneus persons be∣gin to disparage, or to dethrone the Scripture, not to adore the fulnesse and sufficiency of it, as a Rule, suspect that man; he is like the Elephant, which because he cannot endure to see himself in the water, is said to disturbe and be∣muddy it. So that the truths of God do not shun the fiery tryal.

Fourthly, The Truths of God, built by a spiritual builder, do not only abide the fiery tryal, but they grow more illustrious and glorious thereby.* 1.231 All the he∣resies and Persecutions that ever have been, were like the waters to the Ark, they lifted it higher to Heaven. The truth about grace had not been so clear, had not Pelagius maintained free-will. The Divine Nature of Christ had not been so fully evidenced out of Scripture, had not the Arrians opposed it. Justifica∣tion by Faith in Chr••st, had not been so strongly and powerfully proved, had not Justification by works been obtruded in Popery. So that it doth not only abide the fire, but it's grown more admirable thereby. Many doubts are re∣moved; and as the winds, shaking of some trees, make the root the faster, so the difference and disputes about Religion, though they do hurt to some, yet to sound and solid men, they have made them more established. Nil tam certum, quam quod è dubio certum Which made an Antient say excellent well, P••us de∣beo Thomae dubitanti, quam Petro credenti: For by his doubting, Christs Resur∣rection was more confirmed unto us.

Fifthly, Not only the Truths of God in their Nature,* 1.232 but also in the proper and genuine effects upon the Hearers, they also abide, and will endure the tryal. Now the Truths of God revealed in the Scripture, among other Effects, have these notable ones.

First, To assure and perswade the heart of the certainty of them. Hence faith is called assurance; and, full assurance. Heb. 10.22 And The substance of things Heb. 11.1. So that where Gods Truth hath been fully received, there it establisheth the heart. It's not carried away with every wind of Doctrine. There are few that we can say of, that they have received the truth, not as the word of

man, but as the word of God, 1 Thes. 2.13. Many are so fickle, so inconstant, so unsetled, that they are ready every day to have a new Faith; this is, because the Word is not received as Gods Word, but as a mans Opinion.

The second notable Effect, is, To regenerate and make us new creatures: And this is also an incorruptible effect, no sinne, or Devil, or the temptations of the world shall be able to obliterate that heavenly Image or Picture, the Word of God hath drawn upon such a mans soul. Thus 1 Pet. 1.23, 24. Being born not of corruptible, but the incorruptible seed, which is said to abide, though all flesh and the flower thereof doth perish. It's true indeed, Davids grace, and Peters grace, in the fiery tryal of sinne, seemed to be quite extinct; but they were as the trees in winter, which have life in the root, though no signes of life appear by fruit, or leaves. If therefore you see any, who seemed to have been rege∣nerated by the Word, totally Apostatize and fall off, take the Scriptures saying up, They went from us, because they were not of us, Joh. 2.19. No true Starres can indeed fall from Heaven, meteor's may. Thus not only the truths we preach, but even you that are Hearers, ought to be our work, and an abiding work. The Apostle cals the Corinthians, his Epistle, to be seen and read of all men, 2 Cor. 3.2. You are to be as walking Sermon••; and no temptations▪ or persecu∣secutions, yea, The gates of Hell are not to prevail over you, Mat. 16.18. The forgetfull or unprofitable Hearer, doth as much as lies in him, to make the truths of God, of no more durable operation then humane figments.

* 1.233Now to this Doctrine, there is an obvious and palpable Objection: How can we say, that the true and Orthodox building in Christs Church, will abide all stormes? Do we not read frequently, that in the Church truth hath been condemned, errour owned? All those Martyrs, that lost their lives for the truths of God, were they not condemned as heretiques? Hath not errour alwaies found more upholders then the truth? Was not the Lord Christ condemned, and that by a Council of the Priests and Elders of Jerusalem? Was not the whole world turned Arrian? And in our forefathers daies, was not the Aegyptian darknesse of Popery, covering the whole world? Was not the Masse, Transubstantiation and Image worship, set up as the principal truths of God? And are there not men that write, the time will come, when the Word, Trinity, Co-essential, or Consub∣stantial, shall be as much hated as Masse and Transubstantiation?

To this Objection, we Answer: That those matters of fact cannot be deny∣ed, and yet the Doctrine is true; for, those oppressions and overwhelmings of the truth, were but for a while. The truth of God did abide the fire, even then, and afterwards prevailed more then ever. The Sunne for a while, may be in an Eclipse, and hidden by black cloudes, but at last it's light doth prevail. We do not say, that in every place, and at every time, truth alwaies is extolled, and errour condemned, but in time it will be. It's with the truths of Christ, as it was with Christ himself; he seemed to be overcome by his adversaries, he was dead and buried, yet he had a glorious Resurrection and Ascension. So that as God would not suffer his holy one to see corruption, so neither will he let his holy Truths. But as in Christ, his bones (by Gods providence) were not to be broken, the seat of strength, so neither can the bones of Truth be. The Apostle saith, The Day shall declare it; that is, the time appointed by God.

2. This abiding or decaying, must not be judged by carnall reason, but by the eye of Faith It's enough that to the godly and Believers, though but a few, truth is acknowledged, though the greater part of the world vote for an errour. Christ himself was not owned for the Messiah, but by a very few that had the eye of Faith; the greater part denyed him. To every mans eye, the Sunnne is lesse then the whole world, but to art it is farre bigger. That therefore is said to abide the fire, which indeed, and to the eye of Faith doth so. Wisdom is justified of her Children, Mat. 11.19.

3. We told you, Though the day of Judgement was not principally intended, yet we could not wholly exclude it neither. And then the truth and sound principles of faith will abide, when errours shall call for the mountains and hils to cover them.

Ʋse 1. Of Exhortation to us Ministers. Seeing we are builders, How behove∣••lli•• it to build such sound solid matter, that will abide? Oh that this Text were written in the heart of every one that undertakes to maintain or preach any thing in Religion! It is a Babel or Jerusalem thou buildest, and God will discover so at last. But

Secondly, Of Instruction, what you hearers should be, such in whom the truths we preach should live and abide: How can we say, All flesh is grasse, but the Word of God abideth for ever in your hearts? Nay rather, the Word and all preaching withereth as the grasse; and the works of sinne and the world abide for ever with you. Well, know this, that whatsoever we preach out of Gods word, it is of everlasting abode, it will go to the grave with you, it will go to Hell, or to Heaven with you. Do you forget it never so much, that will not forget you? The Word will judge and condemn you; And how can that be, but because it will be alive, and come forth at that great day against thee?

Verse 15. If any mans work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire.

THis Text containeth the contrary event of the foolish builder to the wise. We would think hay and stubble should be no such great matter; that God would not much stand upon such small things: But this Text will sufficiently in∣form to the contrary.

In the words then, consider, The evil worke supposed; and the sutable Reward threatned.

The evil worke supposed, is to be such that cannot endure the tryal, but will be burnt. If any mans Doctrine be hay and stubble, which cannot endure the fire, but will immediately be burnt.

Then there is a two-fold reward, even resembling that of an hell,

There is Poena damni, a punishment of losse.

2 Sensus, He sh••ll be saved, but so as by fire.

There is no difficulty in the former. For though it may be thought to referre to the work, yet it is farre more probable, that it doth relate to the person whose work it is. So that as metal cast into the fire loseth its dross, and so com∣eth out lesse then it was; thus it shall be with him, he shall be afflicted, yet so that it shall turn to his good. But the later is much vexed. And

First, You see the Apostle speaks not of fundamental Heresies, such as are damnable in their nature, and carry the party without repentance to destruction; but of such as are consistent with salvation. Learned men apply it to the Gno∣sticks, the famous Heretiques of those times, who did not deny Christ, but su∣perstructed many evil and sinfull Doctrines upon this rock or foundation.

In the second place, They are such as make a mans salvation very difficult. Even as you have an expression of a righteous man, A righteous man is scarcely saved, 1 Pet. 4.18. For this phrase [So as by fire] is a proverb••al expression, to denote the extream danger a man is in, and yet escapes, as those three Wor∣thies in the fiery furnace. Thus Jude vers. 23. speaking to this purpose of many people led aside with errours, saith, Save them with fear, pulling them out of the fire. They were in as great danger as a child fallen in the fire, whom the father pulleth out with great fear and amazement. Thus Joshua, Zech. 3.2. is said to

be a fire-brand pulled out of the fire; that is, delivered from great and imminent dangers. The same expression is, Amos 4.11. Ye were as a fire-brand pluckt out of the fire; he speaketh of such who had escaped the pub••ick judgements o•• God upon them. This proverb the Latines and G••ecians also have, e slammâ cibum petere.

This being so clear, we would wonder, what should make the Popish Inter∣preters dream of a Purgatory fire; for they hold Purgatory a real fire, even as that of Hell; but the Apostles expression is, As it were by fire; which denoteth a meer similitude and comparison, Gods examination and judgement; as also the Word, and heavy afflictions, these are the fire, which he must go thorow.

Besides many of them hold, That the Apostle speaks of the Day of Judge∣ment, when all mens works shall be examined and judged; so that this fire must not be till the Day of Judgement; whereas they hold Purgatory fire, presently upon a mans death, and so necessarily before the Day of Judgement. So that Austin long ago farre more probably interpreted it of afflictions in this life: Even as a Merchant in a dangerous tempest throweth away all his goods, and ••o∣seth all that he loved, to escape with his own life: So shall it be with any man that builds unsound and false opinions, when God shall awaken him by t••••bula∣tions, he will be content to throw all away, to lose all: He will forsake all those Doctrines he was so dearly inamoured with, that he himself may escape.

* 1.234Now here may be a very profitable Question raised, Whether there be any Doctor, or Teacher in the Church of God, yea or Church, though never so reformed, that doth onely build gold and silver, and not some hay or stubble?

Answ. To this onely in the general, we say, That setting aside the Apostles, who were infallibly inspired and directed. There is ignorance and sinfull affecti∣ons cleaving to every man in part, and so to every Church▪ and therefore even the most excellent men and Churches have had their straw and stubble, whereby even every mans salvation, though never so eminent even on his Doctrines part (not attending to his life) is very difficult. All the Fathers had their Navi, their hay and stubble: And this is true of all, though never so eminent in after ages. But from the first observe,

* 1.235That every man will be altogether a loser in any errour or false way that he hath maintained, He shall suffer losse.

Sometimes by false wayes men propound base carnal ends, wealth, riches, honours and applause in the world; sometimes they think of spiritual ends, more comfort and peace of heart, more enjoyment of God; but what Doctrine or wayes are not of God, a man is sure to be frustrated of his expectations; if they have them for a while, they will quickly vanish away as the crackling of thorns, make a blaze, but continue not.

* 1.236In the first place we shall shew, Wherein they shall be losers.

First, If they thought by erroneous wayes to better themselves in an outward con∣dition in this world, in this they are sure to lose. How many have turned from truth, when persecuted, to errours and false wayes, only to have their lives and liberties, and external comforts, but in the issue have been deceived of all? When the Turk so prosperously prevailed, many Christians imbraced the Turkish Re∣ligion. In Popery, and times of bloody persecution, men through fear and love of the world denied the truth, asserted and maintained false Doctrines; But what got they, many of them? Did not our Saviours Rule prove true? He that will save his life shall lose it, and he that will lose it shall save it, Mat. 16.25. And

doth not the Prophet Jonah tell us a good lesson, They that observe lying vanities, forsake their own mercy? Jo••. 2.8. They that would worship Idols, or go into superstitious wayes, they forsake that very mercy, God hath provided for them otherwise. Oh that this were well thought of by those, who think to better them∣selves by those wayes that are not of God!

Secondly, If they looked for honour and outward dignity, to be applauded and esteemed; this also they shall be losers in. For by the judgement of those Churches or persons that are orthodox, they shall fall from all that repute and esteem they had. The Church of Rome was set up like an high Mountain: Did not all the people of the Christian world, when there were breaches in Religion, look upon her, like a brazen Serpent, thinking to be heard presently? The repute and authority she had in all mens consciences, made the politick Popes tri∣umph over all the great ones of the world thereby, and enlarge both Civil and spiritual jurisdiction: But when her Idolatries and errours were discovered, How odious and abominable is her very memory? Now it's the Sodom, the Babylon, the Aegypt John speaks of. So that howsoever errours may have great applause and glory for a while, yet God in time will make them vile as dung. As of those corrupt Priests in th•• worship of God, God said, He would spread dung upon their faces, Mal. 2 3. The Ph••risees by their superstruction of hay and stubble, they intended glory and honor of the people: They did all things as men acting upon a Thea••re; but when Christ came and preached the pure word of God, and discovered all the••r vanity and hypocrisie, then their esteem and honour fell immediately in••o the dust. Mat. 5.19. Our Saviour speaking against false teach∣ers, sa••th, If any teach the breaking of the least commandment, he shall be called the le••st in the kingdom of Heaven. The kingdom of Heaven is the Church in this life (as some expound) And, he shall be called the l••ast, that is, He shall be of no repute and esteem. Thus the names of all the Heretiques that have lived, are they not of unsavoury memory? And though some had excellent parts, and held ma∣ny truths, yet this dead flie falling into their ointment marred all.

Thirdly, They lose all their ministerial labour and study they used, in building such stubble. And truly this losse should much affect every man, whether Mini∣ster or private Christian. Some opinions thou hast, thinking them truths, but they being errours, all thy preaching for them, writing for them; all thy in∣deavour to proselyte others to thee; thy going farre and near to make others of thy mind▪ all this is lost labour: It will not have so much reward, as a cup of cold water, given ••n Christs name, will have. A Wasp is busie, and flieth up and down, as well as a Bee; but a Bees businesse brings honey, a Wasps doth nothing but a sting. Thus it may be thou art active and diligent; thou art speaking of thy opinion to all; but art thou a Bee making honey, or a Wasp stinging others? Never care to company with those, that you perceive have a sting onely, and no honey. The Pharis••es, what a deal of pains did they take, to disciple others to themselves? They compassed ••ea and Land, as Merchants to get wealth, and when all was done, they made themselves and their hearers in greater danger of damna∣tion than before. Thus the Jesuites are as industrious as the Devil, compassing the whole world, to make a prey of mens souls: But all this labour will accuse them the more. The Wiseman observeth great vanity in all worldly labour: but especially in matters of Religion to labour in vain, there to lose all thy nights and thy dayes, and thy study, and thy pains, is beyond expression mise∣rable.

Fourthly, They will lose their inward peace and comfort of conscience. How many that have turned aside from the truth to errour, have found tormenting worms gnawing their conscience? They have not found it a light sinne, witnesse Spira, and many others. He that denieth me, saith our Saviour, him will I deny before the Father and the holy Angels, and the whole world, Mat. 10.33. And

indeed there can be no sound comfort, but upon Scripture truths; for Gods pre∣sence will go along only with his own truths. Even as it is in his Sacraments, Gods grace will be exhibited, and true comfort conveyed only in his instituted Sacraments; if men should appoint any of their own head, they cannot look for his presence and efficacy. So it is here, If men broach errours and false wayes, God will not own them; a fire of straw and stubble will give but short and little comfort to a cold man.

Fifthly, They lose, though not the total seed of grace, yet the degree and fervency of it; yea in regard of outward appearance all seemeth to be lost. They have not that tendernesse, that strictnesse they once had. Hence the Apostle couples, The shipwrack of faith and a good conscience together, 1 Tim. 1.19 Lose one, and you lose the other. How carefull is the Apostle to forbid all those disputes, which do not tend to godlinesse, and which do not edifie? 2 Tim. 2.16. The shell-fish was unclean, it had but little meat in it, and a great deal of difficulty to get it. Men given wholly to dispute, do not mind the affectionate part of godlinesse. Grapes do not usually grow on such thorns. This then should make every one look to what he buildeth; take heed thou art not falling into a noisom pit; look lest that when thy eye groweth dark, thy whole body will quickly grow dark; and to de∣cay in grace is a great provocation of God. To decay in thy estate, in thy health, are sad things; but in thy love to God, in thy fervency, in thy zeal, is much more miserable. Remember from whence thou art fallen, and do thy first works, Rev. 2.5. It's our duty to grow in grace, and for thee to do the clean contrary, to decay in grace must needs provoke. Now part of this growing in grace, is to keep sted∣fastly to the truth. That is very observable, 2 Pet. 3 17. They must not fall from their stedfastnesse, And how shall that be? By growing in grace and know∣ledge.

Yea lastly, Men lose their parts and gifts: They have not that clearnesse and soundnesse of understanding, as they had. Hence errour doth corrupt the mind, as rust doth the iron. To him that hath shall be given (it's spoken of the right using of our talents) and from him that doth not use it in a right manner, shall be taken away all that he hath, Mat. 25.29.

Ʋse 1. Of Exhortation to us Ministers, to be much in prayer and diligent study in attending unto the word of God. You see here, unsound and false preaching may bring us to great and sad losses, worse than of outward substance and mainte∣nance, even of inward comfort and peace with God; and this we are the more to attend to, by how much we know but in part, and understand but in part. As the bodily eye is subject to a world of diseases, and any distemper there, is very dangerous: So the mind of a man is subject to much corruption, blindnesse, ig∣norance, injudiciousnesse, vain and false reasonings; insomuch that it's a prover∣bial expression, Humanum est errare; what is that but as much as humanum est damnari, if God prevent not? Seeing therefore we are thus compassed about with infirmities, which may prove destructive; this should make us humble, modest, to say as Hierom, Nunquam meipsum habui magistrum, I never was my own master. If others will be bold and presumptuous, yet do thou tremble; then thou wilt gain, when such shall lose.

Ʋse of Admonition to you the people; see that in the matters of Religion you be no losers. Religion is every mans study, the Bible should be every mans book. Though God doth not require of you controversal and sublime Divinity, yet the know∣ledge of such Doctrines as are fundamental and necessary to salvation, you are to be acquainted with; yea, you are not to be alwayes in principles, but as the Apostle saith, To be carried on to further perfection, Heb. 6.1. Now in all your study you may be losers. You may have a vain faith, a vain Religion, and that is, when it's not upon the Scripture-foundation; every man hopes he shall not lose. The Turk thinketh he shall not lose by believing his Alcoran. The Jew that

he shall not lose his expectation of a Messiah. The Papist hopes that all his Image worship, all his fastings and pilgrimages shall not be lost, but the Word speaketh contrary.

He shall be saved, yet so as by fire.

A two-fold losse (you heard) was here threatned to erroneous teachers. And the first part we have dispatched, and now proceed to the later; and the phrase is already explained.

To be saved as by fire] signifieth, The great extremity and danger such a man is in of damnation: He is like a fire-brand pulled out of the fire. For that explica∣tion of some of the Greek Fathers, especially Chrysostome, who in many other places of the New Testament, doth often judiciously interpret, is in this particu∣lar very incredible; He shall be saved (saith he) that is, he shall be kept alive, and yet in hell fire. So that he thinketh the Apostle saith, he shall be damned, yet this damnation is a kind of a living death, and a dying life, he shall be alwayes in hell fire, yet saved alive. He doth use (saith Chrysostome) a good word in a sad and evil matter, Every one may see this is forced. We stand therefore to the former explication, as that which is most genuine. And two things may be ob∣served very material:

1. Whereas you see erroneous and false Doctrines, though not overthrowing the foundation, do yet dangerously shake a mans salvation, puts it to a great ha∣zard. Observe,

That even errours of judgement may endanger a mans salvation,* 1.237 as well as ungodlinesse in practice.

An unsound mind, as well as unsound life may undo a man. Austin once made a Question, and knew not well how to resolve it, viz. Which was worst, an Heretique living with an unblameable life, or an Orthodox man, with a vicious and corrupt life? Non audeo dicere, saith, I dare not determine it. Though Au∣stin could not determine it; yet Salvian a religious and zealous Ancient, he seemeth to preferre an Heretique, if unblameable in his life, before a wicked li∣ver. Now the truth is in some respects, one is worse than another; only herein there can be lesse said to excuse a prophane wicked Christian than an Heretique, because moral duties, such as not to lie, swear, or to be drunk, or unclean, are more easily known, than many points in Religion, especially those which are of a sublime consideration: But yet if we speak in the general, they both do endan∣ger a mans salvation. Thus the Apostle Peter saith, That ignorant men wr••st the Scripture to their own destruction, 2 Pet. 3.16. So that you see, a man may de∣stroy his soul, not only by a prophane life, but by a presumptuous abusing and wresting of the Scripture from the true sense. And the Apostle James speaketh of it, as a great matter, To convert one that erreth from the truth, he hath saved a soul and covered a multitude of sins, Jam. 5.20.

To open this Doctrine, consider, That the understanding of a man hath s••ve∣ral kinds of corruption, wh••ch do more or lesse endanger a mans salvation.* 1.238

First, There is ignorance in a mans understanding, whereby he doth not know, or believe the truth, and this indangers a mans salvation. This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent, John 17.2. Therefore not 〈…〉〈…〉 these is eternal death, God would have all men to be saved, and to come to th•• k••••wledge of the truth, 2 Tim. 3 7. Thus as the true knowledg of God and Christ is the way to salvation. This is the starre to lead to Christ; so ignorance of these things is the way to damnation. Hence wicked men are

often said, Not to know God, and yet how universal is this sinne? Few have any knowledge or understanding in the matters of Religion; They have Ea∣gles eyes to worldly things, but very blinde Owles they are in heavenly things.

A second Corruption of the understanding is Errour. Ignorance is in the first act of the understanding, which they call simple and bare apprehension; but Error is in the second Act, which they call Judgement. So that to erre, is to mis-judge in matters of Religion; as those that denied the Resurrection are said to erre, because they did not know the Scriptures, Mat. 22.29. Indeed sometimes the wicked wayes of a mans life are called errours: They have alwayes erred in their hearts, saith the Scripture of the Israelites, in reference to their ungodly acti∣ons, Heb. 3.10. because every sinne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an errour or missing of the mark; so that in this sence, we may say thy ungodly actions are errours. Thou dost well to complain of errours in doctrine; but why dost thou not complain of thy errours in thy life, Omnis peccans est ignorans, every sinner as so is ignorant and erroneous: but we speak not of this, but of those errours in judgement, whereby it judgeth false things true, or true false: And there is no man in the world, but he hath some errour in his mind. As there is not in any constitution, Temperamentum ad pondus, an exact temperament: So neither in any mans un∣derstanding, an exact and right judging of all things in matters of Religion. We know in pa••t, saith the Apostle, 1 Cor 13. Yea, we are ignorant of farre more things than we know.

Thirdly, There is a further corruption of the mind, and that is heresie. Which word though in the first rise of it, was innocent in its signification, and is so used twice or thrice in the Acts of the Apostles, as some affirm, yet in the Ep••stles it is alwayes used in an ill sense, and by ecclesiastical use, it's different from errour two wayes:* 1.239

• 1. Errour is in matters of lesse cons••quence, that are not of necessity; but heresie they make to be of things fundamentall: therefore the Apostle speaks of some, Who shall bring in damnable Heresies, 2 Pet 2.1.
• 2. They make it differ in the affection of the person. He that is an Heretique hath pertinacy and obstinacy; An Heretique after the first and second admonition, reject, Tit. 3.10. But errours are with willingnesse to learn, and to be inform∣ed, as Austin, Errare possum haereticus esse nolo. Thus Ecclesiastical custome hath used the word Heresie, though I cannot say, the Scripture doth make that the adequate notion of the word. Thus you see in these three wayes the minds of men may be corrupted, and through every one of them, more or lesse, a man may be brought to the very brink of hell. This is a truth little thought of; yea some have thought Heresie to be innocency; yea there are some who have main∣tained, a man may be saved in any Religion, or in any sect, which if so, then there could be no damnable Heresies.

Let us consider the Grounds of the Doctrine. And

* 1.240First, Therefore errours as well as ungodlinesse in life will damne, Because they are a sinfull corruption of the best and noble faculty in a man. The understanding is wounded with sinne, as well as the will and affections; insomuch that if it were possible for a man to have a right will and well ordered affections, yet the sinful∣nesse of his understanding is enough to damn him. Grant then that ignorance, errours, or heresies are sinnes, and you say enough to make any godly man afraid of them. Therefore think of this, you who make it no matter to hold this or that opinion in Religion. If not to know the truth be a sinne, know that is an infinite evil, that will divide between God and thee; and then it's a sinne of the best and most noble part, the understanding and reason, whereby we are differenced from beasts. A disease in the eye is a dangerous thing, because so choice a part; and if our eyes be so dear to us, as that it's a Proverb: How dear

should your minds and understandings be: Nature hath provided a covering for them, and hair to defend them; and thus we should be carefull to keep our minds from all infections.

Secondly, It must needs be damnable, Because it's opposite to saving grace, and that is a true faith and knowledge of God in his Word. Now this is a Rule, We judge of the illnesse of every privation by the excellency of the habit it is contrary unto. Now ignorance and errour, they are contrary to a sound faith, to a true knowledge, and deprive the soul of those divine truths, which are so instrumental to all holinesse. Therefore to say, to erre, or be of this or that opinion, is no great matter, is as much as to say, faith is no great matter, the truths of the Scripture are no great matter. It was well said of Austin, Ve∣ritas Christianorum est incomparabiliter pulchrior Helenâ Graecorum: The Christians truth is more lovely than the Grecians Helena, for whom there was much strife. Hence the Apostle commands us, To strive earnestly for the faith once d••livered to the Saints, Jude v 3.

Thirdly, They endanger salvation, Because all errours come from a damna∣ble cause. Gal. 5.20 Heresies are said to come from the flesh, as opposite to the Spirit, and therefore are reckoned in the same Catalogue with grosse sinnes. So that if you go to the first fountain, you sh••ll find errours in Doctrine, and loosnesse in practice, bo••h came from the same ground; they are both fruits of the flesh; though they be different streams, yet they are united in one ••p••ing: Though they may struggle one with another, yet both are twins in the same womb. Oh what an antidote would this be against these soul-infections that are abroad, to think that errours and ungodly practices come both from the same fountain! They are all fruits of the flesh, and therefore have a damnable cause.

Fourthly, Errours in judgement endanger salvation, Because they lead into sinfull and dangerous practices. In Philosophy we are ••old of the great con∣nexion that is between the understanding, will and aff••ctions. Now the un∣derstanding, that is the Sunne in this firmament; and if that be in an Eclipse, you know that evils are portended thereby. The understanding is the coun∣sellour, and if that be corrupt, the will and affections must be very sinfull and unruly.

Ʋse of Admonition, To take heed we be not led aside with any errour or corrupt Doctrines. You see death is in these things, as well as in lusts; yea, if the mind be corrupt, all else will be corrupt, If the eye be dark, the whole body will be dark Errours will breed loosnesse and prophanenesse of life: They are a disease in the choisest part of a man: and know, it is not thy wisdome, thy care can preserve thee. It's the Spirit of God through his Word, that leadeth us into truth. Christ is the truth, the way, and the life, John 14.6 The greatest learning and knowledge will not keep a man; learned men have been Heretiques: but two things will especially keep us,

• 1. Humility and lowlinesse of mind; To such God giveth grace; To babes and sucklings he revealeth himself. And
• 2. An holy conformity to Gods will, so farre as we know. When we do not de∣tain truth as a prisoner in our lives.

Doct. 2. Whereas you see an eminent Officer in the Church, building but hay and stubble, is yet hardly saved: We may hint this Doctrine, though not insist on it.

* 1.241That every godly man, though never so eminent, yet is very diffi∣cultly saved.

If hay and stubble will put us to such danger, what then will evident poison? If these errours of the mind, which are so hardly prevented, what will the con∣stant lusts, and daily infi••mities, even of all men? Which makes the Apostle Peter say, The righteous man is scarcely saved, 1 Pet. 4.18. Which although some understand of a temporal salvation, he is very hardly delivered from those temporal afflictions that fall out in this life; yet by consequence it reacheth to eternal salvation. Hence is that command, To work out our salvation with fear and trembling, Phil. 2.12. Yea Paul, who had one foot in Heaven, yet he said, He kept under his body, lest while he preached to others, he himself should be a re∣probate, 1 Cor. 9. ult.

Now the Grounds of these truths are,

First, From the exactnesse and strictnesse that is in the way to Heaven. Godli∣nesse is on the high hill, as he placed virtue. Strive to enter in at the strait gate, Luke 13.24. Be in an agony; yea, how strait is it, as in Matth 7 14 by excla∣mation, few do enter therein? To lay out the nature of a godly man, or godli∣nesse from Scripture-rules, would be almost like Tullies description of a perfect Orator; or Plato of a Commonwealth. Our Saviour speaking of the difficulty of a rich man to be saved, that is, one who trusteth in them, as one Evangelist saith, Mar. 10.24 The Disciples cry out, Who then can be saved? They do not say, What rich man? but who can be saved? because every man hath something or other be trusteth in, as well as the rich man in his riches.

Secondly, The difficulty doth appear from that remainder and relique or corrupti∣on that is in every man, which is in danger to break out. Our Saviour bid hi•• D••s∣ciples, Beware of drunkennesse and surfeting; though they seemed to be ••arre from it, Luke 21.34 Paul, how doth he mourn under the powerfull vigor of sinne still abiding in him, Rom. 7. Yea the Apostle speaking of a combate in all, The Flesh lusteth after the Spirit, and the Spirit against the Flesh, Gal. 5. So that by this means, he is in constant danger of being undone. There is heart against heart, affections against affections, &c.

Thirdly, There are many afflictions and tribulations which God brings on his peo∣ple, and they do much endanger. Did not God break out upon Aaron, Eli, Da∣vid and Moses very dangerously, as if he would have cast them quite off; and therefore the Apostle brings in the difficulty of the righteous mans salvation, up∣on that, Judgement must begin at the house of God, 1 Pet. 4.17. So that if we consider the tempests and rocks in the sea of this world, it's a wonder any can come to the haven.

Ʋse of Exhortation. Be quickned up to more exact, strict and diligent walk∣ing. If Paul that knew how to abound and want, and to do all things; who was like a gyant running his race, and yet hardly gets to Heaven, Where wilt thou appear? Hear what he saith, I presse forward, I forget what is behinde, if I may attain to the prize of the high calling. Oh then, how inexcusable is thy negligence, thy dissolutenesse? Is thy life a striving, an agony? Art thou like one in a combate and conflict? By this we may see, the number of men that shall be saved is very few; there are so few that strive, that pray, that work with fear and trembling, that are violent for the Kingdom of Heaven, and get it by force.

Verse 16. Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you?

THe Apostle, though he alter his Metaphor, yet continueth in the same mat∣ter. In the verses before, he compared the Church of Corinth to a build∣ing, here he sheweth what kind of building it is, even a sacred holy building;* 1.242 The Temple of God. So that as in the Temple of old, which was consecrated to God, whosoever did bring in any unclean and unconsecrated things to the Temple, he did pollute it, and was to be punished; thus all corruptions in Do∣ctrine, Worship, or Manners, are a pollution of this spiritual Temple. So that in the words you have a strong Argument against all Church pollutions, whether doctrinal or practical, from a similitude or comparison the Apostle useth: Those that are the Temple of God, must be dedicated to him, and not polluted with any unclean thing, but the Church of Corinth, is the Temple of God: And that this Argument might pierce the more, he puts the sting of a sharp Interrogation upon his words, Know ye not that ye are the Temple of God? Know ye not? as if he would have said, This is a confessed Prin∣ciple, a truth acknowledged by all, none can or ought to be ignorant of it.

Now for the explication of the word Temple, and the Reason to prove they were the Temple, as followeth in the words, I referre it till we come at it: For truly, this Text is a Mine of gold, every word hath precious matter in it. Only consider at this time, the interrogative Introduction, Know ye not? One great cause why they admitted such prophanensse and corruption in the Church, was the ignorance of or the not attending to those Priviledges and Relations they were called unto. If they had duely considered, they were Gods Temple, they would not have suffered strange Doctrines, or strange manners to come in amongst them; as no strange uncircumcised might enter into the Temple. Observe,

That the consideration of those Priviledges and Relations which all the People that professe God are put into,* 1.243 would be a great Argument against all kind of Pollutions.

In the 1 Cor. 6.19. the Apostle argueth against all libidinous and unclean waies, because their bodies were the Temple of the Holy Ghost; now here the Apostle doth not so much speak of every man, as their Assembly united toge∣ther: as they were a spiritual Society joyned together: As is more largely to be shewed. The Apostle argueth chiefly (though not excluding sinnes of pra∣ctice) against corruptions in Doctrine, and the Ordinances instituted in the Church; by which we may see, the Scripture puts corruptions in Doctrine through errours, and in our lives through ungodlinesse, in the same guilt; both are unclean, and so may not be admitted into the Temple: even as the Apostle in the first Chapter, verse 5, 6. and Gal. 59, useth a Proverbial speech, A little leaven, leaveneth the whole lump, against corruptions in life and in Doctrine; but of this more afterwards.

That which at this time I insist on, is, To shew what a goade and spurre to all purity and holinesse in Doctrine and Manners the, consideration of Church-Pri∣viledges, Church-Titles, and Relations a••e Thus Rom. 6.3. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Ignorance of the extent of their baptism, what it did signifie, and oblige to,

made them live in sinne. I know nothing more to be complained of, then that people generally rest in this, They are the Church of God; They are Christi∣ans; They are baptized: but they do not understand what these things mean, nor what they oblige them unto. It would make us all tremble, to consider the vast disproportion between our Names, our Relations, and our lives. This hath occasioned many to runne into an extremity, to say, We have no true Churches, no true members of a Church amongst us; because the ignorance, cor∣ruption, and prophaneness is so great amongst us: though therein they go be∣yond bounds. For, this Church of Corinth was not unchurched, by the disorders and corruptions amongst it.

To enforce this Doctrine upon us, consider some of the chief and notable Titles or Relations the people of God have, and see, if rightly con∣sidered, they would not work like fire to consume all our drosse. As

First, The very word Ecclesia, Church: This is given to all the spiritual Soci∣eties and Assemblies that we read of in the Scripture▪ converted to the true Faith. Thus the Church of Corinth, the Churches in Asia. Now how great a mat∣ter is this very word Church? For a people to be a Church, the word signifi∣eth as much as a company of people called out of the ignorance, idolatry, and prophanenesse of the world, to worship and serve God in his way, and to obey his Laws. So that when men come to be of this body, they are to renounce all their former prophanenesse and wickednesse, and live a life conform∣able to the Word, which is the Churches Charter, and by which it walketh. Thus all our Congregations should be men called out of the ignorance and pro∣phanenesse of the world, to live according to Gods Rule. But where are the persons or the Societies that do this? Are not many of our Assemblies in the world and of the world still, in respect of conversation? There will be scandals and offences in the Churches of God too often; but woe be to such, who by their prophanenesse, idolatry, and wickednesse, give so many scandals as to make us accounted a Babylon, a Sodome, or as the world. Indeed, they who do thus charge us, go beyond their line: for we have a true Church, and a true Mini∣stry, and true Ordinances; only the lives of men are generally so corrupt and wicked, so ignorant and beastly, that they are spots in our Assemblies, and a grievous reproach to that holy Profession which we have taken upon us. So then, if we would have our Congregations and persons freed from all these defilements, remember what the word Church is; a company called out of the world. And as for ignorant and prophane men, the orders of Christ are to endeavour their reformation, but if they continue obstinate, then they are to be cast out. As the Clouds that are exhaled from the earth, which though ter∣restrial in nature, yet follow the motions of the Heavens; so though in our original we be of the world, and are dust and ashes, yet by this heavenly call, we are wholly to live a heavenly conversation. Is it for Starres to be like the dung of the earth? Is it for a Church to be a prophane, ignorant, and worldly people? Oh, this very title should raise up your hearts! Are we not a Church, persons called out of wickednesse? Why then are we such Apostates, as to degenerate from our Titles and Names? If Christ complained of those that had made the ma∣terial Temple a den of thieves, Mat. 21.13. will he not also of such, who shall make his Church a stew, a dunghill, a place of wickednesse and ungodli∣nesse? I beseech you know these things, and consider them better: If you would have the Name of a Church, have the nature, Life, and operations of a Church.

Secondly, The consideration that we are the people of God, in a more peculiar manner then all the Nations of the world, that do not know God. This also should affect us. This is that Covenant of Grace God enters into, I will be their

God, and they shall be my people, Jer. 7.23. 2 Cor. 6.16. Yea, a peculiar people; Gods Jewels, Gods Treasure, Deut. 26.18. Psal. 135.4. Tit. 2.14. Now consider how great an obligation lyeth upon such as are Gods people: They draw nigh to God in all duties of Communion, and God draweth nigh to them in all dispen∣sations of grace. But how much holinesse, faith, and purity, is required of such? Did Ahasueros command those Virgins to be so many daies persuming and preparing themselves to come into his presence, what preparation then ought to be in us, when we draw nigh to such an excellent Majesty? If you ask what are the duties of Communion with God? Prayer and other religious approaches are: And if we did know what these things were, we would throw away all our rags, and every thing that may offend his pure eyes.

Now herein people not diligently meditate, Whose servants do we professe our selves to be? Into whose presence are we going, when we come to pray and humble our souls? May we not say to every prophane and formal man, Know ye not, that Prayer is a Communion with the most high God? Know ye not, that the Word you hear, is the Word of the great and living God? And if so, Why doest thou ta••e no more heed? Why dost thou not prepare thy self with fear and trembling? So that if people would consider what it is to come and stand before God, how the Angels cover their faces, this would make them di∣ligently throw away all their unseemlinesse upon them. Remember him in the Parable, that came without a wedding garment, Mat. 22.12. So then, think of this more, how great that God is, how precious and choice those duties are, which you go about.

Thirdly, If we did consider, That the Word of God is the Rule all ought to walk by, when once they give in their names to Christ: This also would be a spe∣cial antidote against all sinne. You that are Christians, are not to live as you list, to make your covetous, ambitious, or malicious lusts your laws, but you must take Gods Word to be your guidance. Thus David professed of himself, that he made the Word a light and lanthorn to his feet, and thereby he was fore∣warned from sinne, Psal. 19. So a young man, though unruly and masterfull, yet he may cleanse his way by attending unto Gods Word, Psal. 119. This is the spi∣ritual Bath that may wash away all our filth. Now where is the man that attends to this? Doth the Bible allow me to be thus and thus prophane? Doth the Word of God suffer me to be thus licentious? Oh, ye know not what you do! Should ye not know, that when you are Baptized, that thereby you do pro∣fesse a submission to Christ and his Laws, to walk in an orderly conformity there∣unto: What the Word saith do, you will do; what that forbids, you will abstain from: Yet how few do order their conversation hereunto; Oh, that we might prevail with you in this particular! Take the Bible to be your Guide, to be your Rule; write after that Copy: Let it be that heavenly Glasse, ac∣cording to which thou wilt dresse thy self. Know ye not, that this is the Law you must walk by, you must think and speak by.

Fourthly, The very name and title of a Christian, if men did consider how much were in that, what great alterations and changes would it make. Thou gloriest in the title of a Christian: Thou wouldst judge it the greatest reproach that could be, to be accounted no Christian. But what is a Christian? not a meer title, a meer idle name, it is as much as one anointed with all the graces of Gods Spirit. As Christ was therefore called Christ, because he was annoinned by God with all abilities and sufficiency for that work of Redempt••on; so we are called Christians, because we as Members from that Head, are anointed with fit graces for our par∣ticular places and Relations. So that this spiritual and precious oyntment is poured upon every one that is a Christian indeed. But as God complaineth of some, Rev. 3.9. who said they were Jews, but were not, but of the Synagogue of Sa∣tan; so God will in time judge all those that say they are Christians, and are

not, but are of Satan, doing his work. Now if you look into many a mans life, you may call that no more Christianity, then a noisome dunghill a bed of Spices. What is Christianity? said Nazianzen; and he giveth this definition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a likenesse or resemblance of God, according to mans ability. As if a man should say, Thou wert a rich man, and thou findest thy self in ex∣treme poverty: That thou art an healthfull, strong man, but thou findest thy pains and infirmities. What? Wouldst thou regard the titles and names of things, if thou find the clear contrary? So it should be here; I am called a Christian, but I have not the humility of Christ, the meeknesse of Christ, the zeal of Gods glory which Christ had: What will this name avail me, when the reality is wanting. I intreat you think of this more.

Fifthly, The consideration of a Believer, hath much efficacy likewise in it, and should be like fire in our bowels. Doest thou believe? Art thou no Atheist, no mocker and scorner, no scepticall, or disputer in matters of Religion, but a serious, stedfast, and constant Believer? this is enough to make all within and without thee consonant to Gods will. For take but two or three particular Objects of thy Faith, which thou saiest thou doest with thy whole heart believe, thou canst not, thou darest not deny them. As

First, Thou believest there is a God, who is omniscient and omnipotent, who judgeth the world, whose eyes are alwaies upon thee. David was much affected with this, That God knew his siting down, and rising up, and that he could not go from his presence, but God was every where present with him, Psal. 139. Now if you do believe this indeed, how darest thou do those things in secret, which thou wouldst not have the world know? Is not God in thy Chamber, in the Closet with thee? And so, How darest thou have heart-sinnes, saying, All is well be∣cause the world doth not behold it? Thou hast proud thoughts, malicious thoughts. How darest thou do this, if thou doest believe the eye of God is upon thee? Oh then, when thou art solicited to any evil way, say, Oh, my soul, knowest thou not that God is here! Am I afraid of a mans eye, and yet he cannot damn me, he cannot throw me into Hell? and do I not tremble at Gods eye?

Secondly, To instance no more, Thou believest a Day of Judgment appointed, when all men must appear to give an account of what they have done in this world, when Christ shall come as a Judge in flaming fire, to take vengeance upon all that obey not the Gospel. Those Lamps that the foolish Virgins had, as well as the wise, are that outward profession of Christs coming, and an outward pre∣paration to meet him. Now to believe such a day coming, of so impartiall a Judge, in such a terrible manner, might it not take off every man from his dearest sinnes? The Apostle speaking (2 Pet. 3.11.) of this expectation, and how the whole world shall be then on fire, he cryeth out, What manner of persons ought we to be? For Heathens and Atheists that believe not this Day, it's no marvell, if they eat and drink and take no care; but how is it, that thou a Believer of these things, art not in Prayer often, in fasting and humiliation in re∣ference hereunto?

Ʋse of Instruction. The reason of the deluge of all errours and prophane∣nesse, is for want of good logick: They do not inferre good conclusions from good Premises. For to be a Church, to be Christians; to be Believers of such sure and certain things, do not those inferre to all, What manner of persons should we be in all godlinesse and holinesse of Conversation? Do you not know these things? Are not these things acknowledged by all? How then can wickednesse and sinne be found in any mans life? Oh, men be either desperate Atheists or, mad fools! Atheists, if we believe not these things; fools, if we believe, yet our lives not answerable thereunto. What wilt thou plead at the day of Judg∣ment? What will thy own conscience say for thee? Wilt thou not become im∣mediately

speechlesse, not able to open thy mouth, when God shall command to take such a sinner, such a wicked man, and bind him hand and foot, and throw him into Hell? If these things be not true, deny them; if you cannot, you dare not deny them, then go home, and mourn in secret, and meditate in secret on these things.

Know ye not, that ye are the Temple of God?

The Introductive Preface hath been dispatched, we come to the Asser∣tion it self; and therein we are to consider the Subject, who are com∣pared. And

2. To what they be compared. And

Lastly, The ground or Reason of the comparison.

The Subject compared, is, [Ye] Ye are the Temple of God.

This [Ye] may be taken both Collectively, as a Church, a Community, a Society; as the Temple was not one stone, but a multitude of stones artificially built together. And

Secondly, Distributively. [Ye] that is, every man is the Temple of the Holy Ghost. As 1 Cor. 6.17. Your bodies are the Temple of the Holy Ghost. But the first sense, is here chiefly to be retained; he speaketh to them as a Church.

2. Here is the Matter we are compared to, The Temple of God.* 1.244 I shall speak more of this in verse 17 Only the word [Temple] is used sometimes for that magnificent and glorious building of Jerusalem, where God had appointed all his worship. Sometimes it is used for Heaven, as being that glorious Palace wherein the Majesty of God doth effectualy demonstrate it self. The He∣brew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth any large Palace, or Tower, any Kingly House; and is attributed to the Tabernacle, 1 Sam. 1.9. It's used for Heaven as Gods House, Mich. 1.2. and Psal. 11.4. From Templum comes that word Con∣templ••r, because all behold the glory of the Heavens; as also some say, Consi∣dere from sidus. But metaphorically, the word signifieth,

First, The Body of Christ. Destroy this Temple (said Christ) and in three daies I will build it up, Joh. 2.19.* 1.245 And if the Temple were holy because of the Schechinah, the habitation of Gods presence there, how much rather doth Christs body deserve to be called the Temple, because the Godhead dwelled in it so fully, for the company of Believers assembled and joyned together in the ser∣vice and worship of God? So that as God promised to commune with the people of Israel from between the Mercy-Seat, and did there graciously ex∣hibite himself; so it is here. Thus then, as the Temple was a peculiar place de∣dicated to God, wherein God promised his gracious presence, so it is with a company of Believers joyned together in a Church way. Concerning the holinesse of the Temple, more in verse 17.

Doct.* 1.246 That the People of God met together to worship him accor∣ding to his way, are the Spiritual Temple of God.

The ancient Temple was not more glorious and admirable to the humane eye, then such Societies should be to the eye of Faith. Thus Antichrist is said to fit in the Temple of God, 2 Thes. 2.4. that is, in the Church of God, where the true Church was. And learned men think, that latter part of Exekiel's prophesie, though very obscure, concerning the measuring of the Temple, is nothing but the Promise of the building of the Church in the new Testament, in an heavenly and glorious manner. The Scripture

delights to allude to those ancient usages in the Old Testament. So that E∣vangelical Duties, are sometimes called Sacrifices; thus the people of God, a Temple, in this place.

To open this Doctrine,* 1.247 let us consider what is in the Church allusively to the Temple. And

First, The Materials for the Temple were to be polished and fitted by art, ere they could be made part of the building: The trees and timber of them∣selves, the stones of themselves, were not fit for that goodly structure; but they had Instruments of art going over them to prepare them; and thus it is ere a people come in to be made Members of a Church: in∣deed, there must be a Divine efficacy and power passing over them. We of our selves, have not Faith, have not preparednesse for such Church duties, till God doth enable us. Look we therefore, how we come into the Church of God. How is it brought about, that we are so? If there be nothing but nature and custome, or because we are born in such places; if we have no more for our being Christians, then Jews have for being Jews. Turkes for being Turkes; this is not to be Gods Tem∣ple indeed. No; that must be said to thee, which was to Peter, Flesh and blood hath not revealed this to thee, Mat. 16.17. Hence the Church of God is compared to a Vineyard, to a Garden; all which are not na∣turally so, but by art and industry are made such. Thus, it is here; whatso∣ever our Societies and Meetings are in reference to God, it is wholly of his making.

Secondly, The Materials of the Temple were very excellent and precious, of gold and silver, &c. not hay and stubble. The best stone, the best wood, that would not putrifie; and all things were covered over with gold, and the gold was to be pure gold; even the very snuffers were to be of gold. Now what did this represent, but to shew what kind of people those should be, who were of the Church of God; even as much differ∣ing from the others, as gold and precious stones from pibble stones; as precious wood from bryers? So then, if we be the Temple of God, we ought to be a people of more noble and heavenly Conversation then the world can reach unto. There ought to be no sinfull debasing waies amongst us. As Michall, though falsly, said to David, dancing before the Ark, Thou hast made thy self like one of the vile fellowes of the Land; it is thus truly with thee, if thou runnest into any excesse of ryot that the world greedily pursueth, Thou hast made thy self like a Dunghill, not Gods Temple.

Thirdly, The Temple was full of external glory: A magnificent place, admired by Heathens. And we see what weeping there was of the old men, that the glory of the latter Temple was not like that of the former, Ezra 3.10. Now the glory of Christians is likewise great, but in a spiri∣tual and heavenly way. The Church is all glorious within, Psalms 45 13. The Gospel that is preached, is stiled a glorious Gospel, 1 Tim. 1.11 And the Spirit of God, The Spirit of glory, 1 Peter 4.14. It's pro∣mised, That the glory of the second Temple, should farre exceed that of the first, Hag. 2.9. Now how was that made good? not in any outward glory, but because Christ in a spiritual manner, did reform all those cor∣rupt Doctrines, and did sit as a refiner to purifie the Sonnes of Levi. This was glory, to have the spiritual worship of God. It's true, this is not the glory of the world, which the Devil sheweth, and so many do fall down and worship it; but to a spiritual eye, that judgeth spiritually these things are the greatest glory. Who would think that the Preaching of of the Gospel deserved such a Title as a Kingdom, and a Kingdom of Heaven?

The most sublime and transcendent perfection that can be: Yet, What is more ordinary in Scripture, then to dignifie it by that Name? Do not then account the glory of the Church to lye in goodly Edifices, in glori∣ous Ornaments, in stately Images, but in pure Doctrine, Godly Govern∣ment, and an Holy life. Such times, are glorious times; such Admini∣strations use to ravish a godly heart. David cryed out, How amiable were the Tabernacles of the Lord of Hosts? Psalmes 84.1.10. And one day there, was better then many any where else. And all, because of the Spiritual enjoying of God in them. It's the excellency of a Pearl to be in its native lustre; to paint that, would disgrace it; so it's the excellency of all spiritual Ordinances and Institutions, to be in their pure native appointment; and to adde to them by goodly Inventions, is but to disparage them. Jesus Christ, had no external glory, yet to the Spiritual Believer, Christ is precious, as Peter saith, 1 Peter 2.7.

Fourthly, The Temple was in a peculiar manner holy, in respect of o∣ther buildings, as the Apostle saith in the next verse. Now when we say it was Holy, we do not mean an holinesse inherent, as Angels and men are holy, but of Dedication and Consecration; a relative ho∣linesse; being set apart by Gods special Command to such an use. And therefore the Synagogues of the Jews, neither our material Churches have such an holinesse; as is to be shewed, when we come to the 18 verse. For that is a necessary point to handle, to take of men from superstitious thoughts about holy places.

Among the Jews, there was a relative or typicall Holinesse: The Tem∣ple was an Holy Temple, Jerusalem is called the Holy City; yea, every Jew, is called an Holy person, Mat. 4.5. and Gentiles are unclean, as appeareth by that Vision to Peter, Call no man unholy or unclean, Acts 10.38. But of this more. This is enough, to shew that the Temple was peculiarly dedicated to God, and had a relative Holinesse. Thus all Believers, they are in a spiritual manner Dedicated to God: They are sepa∣rated from the world, and sinne: They are not to live in the same wick∣ednesse and impiety, as men of the world do. Oh Beloved, What a strong Obligation is this to us all to live holily! We are separated from the world: We are not to have such thoughts, such lives, such affecti∣ons as the world hath. Procul, O Procul esse prophani, they would cry, in respect of their heathenish Temples; and this is much more true of the Church of God. Moses was commanded to pull off the shooes of his feet, because the place was holy, Exodus 3.5. Oh, much rather must thou pluck off thy sinfull lusts, thy carnal pleasures! For God is ho∣ly, and the Ordinances are holy, about which thou art conver∣sant.

Fifthy, Because of this relative Holinesse, it was a Capitall crime to de∣file this Temple. There were Porters set at the Gate, to keep out all unclean things, 2 Chron. 23.19 No unclean thing might be brought therein, and so it is here; because the people of God are a company joy∣ned in such an holy manner, for such holy ends. Therefore they are com∣manded to cast out all unclean persons, 1 Cor. 5. ult. Here comes in the Necessity of godly Discipline and Excommunication, which is meerly medi∣cinal, not vindicative; for edification, not destruction. Thus the incestu∣ous person, an unclean vessel in this Temple, he was to be cast out: Cast out from among you that wicked person, 1 Corinth 5. The Church should be like an excellent disciplin'd Army. Therefore if any man walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disorderly, note such a man, and withdraw from him, that he may

be ashamed, 2 Thessalonians 3.11, 14. 1 Corinth. 5.7. the Apostle com∣mands them to purge out the old leaven, the wicked person, that they might be a new lump, a choice and holy company, worshipping God in Spirit and Truth. This spiritual Sword is in the Church, as the temporal one in the Common-wealth. Neither is this power given in vain, but that men who do ill, might be afraid. In the Primitive times, this godly Discipline was admirably executed, as appeares by Tertullian and Cyprian, but when this weeding-hook was laid aside, or abused, Gods Garden was runne over with weeds.

Lastly, That which was the glory of the Temple, and the life of it, was Gods gracious presence. From thence he did hear prayer, there he accepted Sacrifices, thence he commanded blessings. His promise was, that he would put his Name there, and this still continued in Gods Church. When two or three are gathered together in my Name, I will be there in the midst of them, Mat. 18.20. Though God be every where in the world, yet his gracious pre∣sence is only in his Church. This is the Closet or Privy-Chamber; this is the Garden wherein he walks.

* 1.248Now Gods gracious presence in his Church, is discovered these waies.

First, Here only are the Priviledges of grace: Here only is Justification, A∣doption, Sanctification. This is the Pool of Bethesda, wherein the Angel comes down. Through all the world be Gods, yet his Church is the place of his gracious favoures. This is the Ark in which salvation only may be had. There is no pardon of sinnes among Heathens; God indeed, doth many times differ his temporal judgments upon Heathens, and he heareth their prayers and groanes, as their natural desires, even as he doth the young Ravens; but their is no gracious answer of any Prayer, nor any pardon of the least sinne. Thus they are, as some places of the earth, where (they say) it is alwaies night; Ice and cold alwaies, no Sunne beames to comfort and refresh.

Secondly, Here only is the Foundation of all graces, or the Mediatour by whom God is gracious to us As (they say) in Aegypt there is never any rain from Heaven; so all that part of mankind, which is without Christ, par∣taketh not of gracious influences of Heaven; God is a consuming fire to them. There is no death of Christ, no Ascention, no Intercession, no pleading for them; they come into Gods presence without Beniamin

Thirdly, Only in the Church are such persons, who are qualified for graci∣ous Priviledges. Here only is true Piety; here only is Faith, Repentance: Here only men do in a right manner pray to God. All those moral vertues, and excellent endowments amongst the Heathens, though gilded over, were no∣thing but drosse.

Ʋse of Instruction. Are the Churches of God, thus Temples of God? and should every one of us be thus in particular? Oh then, how holy, how godly, how orderly should all our Assemblies be? What Jeremy can make La∣mentations bitter enough, to see how this Temple of God is made a dung∣hill? How comes so much ignorance and prophanenesse to be amongst us? Are we not places prepared rather for the Devil and his evil Spirits to dwell with us, then Temples of the Holy Ghost? Know this, that your defilements are worse then those of Heathens; and therefore it's said, Judgment should be∣gin at the House of God, 1 Pet. 4.17. And in Ezechiel's Prophesse, The destroy∣ing Angel is commanded to begin at the Sanctuary, Ezek. 9.6. Yet we sit and hear these things, and do not fear and tremble. Where is Gods gracious pre∣sence discovering it self? How few are the men that have God and his Spirit dwelling in them, but rather their souls are possessed with Devils? Hence

cometh that pride, that malice, that opposition unto all godlinesse. Oh then, let us so live, that we may say, Such men have God, and his Spirit dwelling in them! Be men affected with understanding of these things. To see nothing but a man in you, nothing of God; yea, to see nothing but a Beast or a Devil in you, how contrary is it to that holy relation we stand in?

And that the Spirit of God dwels in you.

We have considered what that is, to which the Church of Corinth is compared, viz. The Temple of God: what more is to be said of that, will come in the next verse. I proceed to the ground and reason of the Comparison, Why they were the Temple of God; and that followeth in the next words, And that the Spirit of God dwels in you.

The particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] hath many significations or uses in the Scripture: Here it is Causall, as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for ye are. In many other places it's so used: Jere. 42. Thou art angry. And, We have sinned. i. e. For (Joh. 2.) they staid not there many daies, and the Passover was at hand. i. e. For. So here, you are the Temple of God, for the Spirit of God dwels in you. Thus you see it's a causall Inference.

In the Reason, consider the Person described.

Secondly, His efficacy or operation

The Person described, is said to be the Spirit.

2. The Relation to whom, the Spirit of God.

Thirdly, The operation or effect, it dwels in you.

The Greek word Spirit, as the Hebrew Ruach, is of a vast signification in the Scripture, I know none more boundlesse; but when attributed to God,* 1.249 it signifieth either absolutely the Divine Nature, common to the three Persons; Joh. 4. God is a Spirit, because of his most pure and simple essence.

2. It signifieth the Divine Nature of Christ, as when it is said to be dead in the body, but quickned in the Spirit, 1 Pet. 3.18.

3. Sometimes the anger of God, and the effects of his wrath. Thus we read of a Spirit of judgment and burning, Isa. 4. And a Spirit of giddinesse, &c.

Lastly, Relatively for the third Person in the holy Trinity. Baptizing them in the Name of the Father, the Sonne, and the Holy Ghost, Mat. 28.19. And thus it's used here, because it's called the Spirit of God.

Now this Texe doth two waies prove the Divine Nature of the Holy Ghost.* 1.250

1. From the Manner of argunig, They were the Temple of God, because the Spirit did dwell in them; which could be no sound Argument, were not the Holy Ghost God. And

2. Partly, Because Temples w••re built to none but God; even as Sacrifices were offered to God only. And this is so ingrafted a truth in nature, and ac∣knowledged so professedly by Papists, that when they are charged for Idolatry, in dedicating their Temples to such and such Saints, they say, Temples indeed, are to be built only to God, but they name such a Saint only for memorial, not as a Person they dedicate them to. But that distinction is a meer fig leaf, if you con∣sider their practice.

So that we have two Doctrines:

• ...

• 1. That the holy Spirit of God, is God.
• 2. This Spirit of God dwels in the Church.

These Points will be very profitable.

For the first, The Holy Ghost is God. There have not only Heretiques of old, as the Macedonians, or of late in other Countries, as Polonia, and Transilva∣na, Servetus, and the Socinians; but even some in this land very lately, not on∣ly maintained privately, but have published Books on purpose to prove the Holy Ghost not to be God of the same essence with the Father and the Sonne. In∣deed, there was a long contention, whether verball or real, it's disputed be∣tween the Greek Churches and the Latin Churches, about the procession of the Holy Ghost, whether from the Father, and the Sonne also, or Father only; but no doubt at all about the Deity of the Holy Ghost.

I intend to handle this point Practically, yet so, as first Doctrinally to inform your judgments about the truth of it: and that I may do it the more orderly, you must know, that those who have denyed the holy Ghost to be God, have been divided into two waies. Either

First, Such who have thought him to be no Person, but to be an attribute or operation in and from God, which in man we would call an accident: So that as Gods wisdome, Gods anger and power, they do not make a distinct Person (they say:) So neither doth this concerning the holy Ghost, but is no more than the mighty power of God putting forth it self.

Secondly, Others make him a Person, yet not a God, but in the fore-front of the Angels; they make him the chief Angel, as (they say) there is a Prince of Devils. But the Scripture is very clear to overthrow those damnable Heresies. And

* 1.2511. That he is a Person, not an attribute, appeareth, by all those personal ope∣rations that are given to him. So that by what arguments we can prove God the Father, or any man to be a Person, by the same we may prove the holy Ghost to be a Person; as that form in which we are baptized, Into the name of the Fa∣ther, of the Sonne, and of the Holy Ghost, Mat. 28.19. To be baptized into the name of one, argueth that one to be a Person: And how absurd would it be to say, the Father and the Sonne are Persons, but the holy Ghost is an attribute or operation? So There are three that dear witnesse in Heaven, the Father, the Sonne, and the Spirit, 1 John 5.7. Three] he doth not say three things; but three (viz.) Persons, as appeareth by the personal operations. These bare wit∣nesse in Heaven] Some reade, The Spirit of God descended in the shape of a Dove; which plainly denoteth a thing subsisting, not an attribute. We are said, To sin against him, which must needs imply a person, Thou hast lied to God, Act 5.4. That which is here said to be God is called the holy Ghost, vers. 3. Thou hast li∣ed to the holy Ghost. And the sinne against the holy Ghost shall never be forgiven, Matth. 12.31.

Lastly, There is attributed understanding and will to him; Ʋnderstanding, the Spirit of God searcheth the deep things of God, and the things of God knoweth no man, but the Spirit of God, 1 Cor. 2.11. And Will, 1 Cor. 14. where he rec∣koneth up several operations, Even as the same Spirit giveth to whom he pleaseth. So that you see the Texts are so clear, that were not men sadly forsaken by God, they could not deny these things.* 1.252

In the second place, Let us prove, that it's not a chief spirit among Angels, but in deed, and in truth, of the same Nature with God.

Now some choice Arguments to prove this, may be reduced into these heads:

First,* 1.253 The Name of God is directly and properly (not metaphorically) attri∣buted to him. Thus God is said to speak by the holy Prophets, which have been ever since the world begun. And if you ask, What Person it is in the God-head? 2 Pet. 1.21. The Prophets spake as they were moved by the holy Ghost. So that the holy Ghost was that God, who enlightened and moved all the Prophets that were from the beginning of the world. Thus Acts 5.4. Why hath Satan filled thy heart? thou hast not lied to man, but to God. Ananias he thought he had only to do with men; but mark the opposition, not man, but God; espe∣cially 1 Cor. 12.3, 4. There are diversities of gifts, but the same spirit, the same Lord, the same God; Spirit, Lord and God. So that by what Texts we can prove God the Father to be God, the same we can prove the holy Ghost to be God.

Secondly, The holy Ghost hath those works attributed to him, which do onely belong unto a God. Such as God only can do, as Creation, Sanctification and Redemption, and miraculous operations. These things do demonstrate and prove a God; Creation, Psal. 33 6. By the word of the Lord the Heavens were made, and by the Spirit (or breath) of his mouth th••y were created. Job 33.4. The Spirit of God made me. Thus in the Creation at first, The Spir••t moved on the waters, as the Hen on the eggs, giving vivifical influence. For Redemption, the holy Ghost concurreth to that, in preparing and fitting the body of Christ, and sanctifying it to be an oblation. Hence Christ is said, To be conceived of the holy Ghost, which could not be an Angel, for then an Angel would have been greater than Christ. And secondly, In the application of the Be∣nefus, of the Redemption to the godly. The holy Ghost both applieth them, and assureth thereof, The Spirit of God that heareth witnesse with our spirit, Rom. 8.16. And we are sealed by the holy Spirit of God, Ephes. 4.30.

Thirdly, In the works of miraculous operations. So 1 Cor. 12. all those ex∣traordinary and miraculous gifts are attributed to the holy Ghost. Hence he is called, The finger of God, Luke 11.12. by which Christ is said, to cast out Devils: And on the Feast of Pentecost, He descended in a mighty rushing wind, and cloven tongues of fire, filling all the Apostles with miraculous gifts, Acts 2.3, 4.

Lastly, The works of Sanctification, Faith, Repentance, and all other graces are wrought by him: Yea he is called, The holy Spirit, because that is his peculiar Office, to work holinesse, and to sanctifie men by the Ministry. Now Divines say, It is a farre greater work, and argueth more power to sanctifie the natures of men, then to make a new world; yet this is constantly applied to the holy Ghost, though not so as to exclude the other Persons in their order. Hence likewise all the means of Sanctification, viz. the Ministry and the gifts thereof, are also given to the same Spirit, Acts 25. Over which the holy Ghost hath made you overseers.

Thirdly, The attributes and properties of a God, as well as the works of a God, are also in Scripture given to the holy Ghost; omnipresence, filling the whole world. Whither shall I go from thy Spirit? None can flie from it, Psal. 139.7. His Om∣niscience, in that he searcheth the deep things of God, 1 Cor. 2.11. His Omnipo∣tency, as you heard: His Eternity, called the Eternal Spirit, Heb. 9 14. Though some understand that of Christs Divine Nature, and being before the world, in that he made it. Unity with the other Persons, These three are one. So that ha∣ving the properties of God, he must needs be God.

Lastly, The religious worship that is given to the Holy Ghost, doth not onely argue he is a Person, but a Divine Person equal with God. And

1. We have the Angels giving worship unto him; whereas John, when he would have worshipped the Angel, he is forbidden, Worship thou God, Revel. 19.10. So that religious worship is only to be given to God. And thus the Angels in that glorious vision sang, Holy, holy, holy—unto God. Now it's worth your observing, that this vision is attributed both to the Father, to the Sonne, and to the holy Ghost. To the Father that is without doubt, Isa. 6. for there he is described as a glorious Judge in all Majesty. To the Son, John 12.41. This spake Esaias, when he saw his glory, and spake of him, viz. of Christ, as the Evangelist applieth it. Lastly, To the holy Ghost, Act 28.25. That men also are to give religious worship to the holy Ghost, appeareth in their baptismal profession, Being baptized into the Name of the holy Ghost: As also by that form of prayer and blessing. The grace of our Lord Jesus Christ, the love of God, and communion of the holy Ghost, sometimes ••sed in the Epistles. Thus you see the Scripture clearly determining this matter of faith: And if we cannot compre∣hend, how there should be one God and three Persons, eve••y one of them God, and yet but one God; you must remember, That faith is the captivating of the understanding unto a meer t••stimony. It's not science, but faith, that Christians professe. In humane things, Argumentum facit fidem; in divine things, Fides facit argumentum. Neither is it any wonder, that we cannot in the creatures find an exact comparison to repres••nt this, though many learned men, ancient and later, have used similitudes, because there is no such thing as a God, besides the true God. And therefore Basil said well to the He••etique, desiring a simili∣tude to represent the Trinity, Da mihi alium Deum, & aliam trinitatem tibi ostendam. Thus we have laboured to establish your faith in this necessary point.

* 1.254Now I shall shew, Why the holy Ghost is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spirit. The word at first did signifie wind, Why then doth the Spirit of God assume this comparative expression of wind? Or rather, Why is he called a Spirit? Even for these Reasons,

First, Essentially: For the simplicity and purity of his Essence; and this is common to every other Person, for God is a Spirit.

Secondly, Hypostatically: For his personal propriety; because he proceeds from the Father and the Sonne by way of spiration; the manner whereof we can∣not comprehend, no more than the generation of the Sonne.

Thirdly, Effectively: Many wayes:

• 1. For the Incomprehensibility of the actions of the Spirit. John 3. The wind bloweth where it lists, and no man knoweth from whence it comes: so is the Spirit.
• 2. The Diversity of his operations: As the breathings of the winde is from several corners; the Spirits dispensations have not been alwayes alike.
• 3. For the Efficacity, moving the hearts of men to love good, to hate evil.
• 4. For the Impossibility of resisting this.
• 5. For the Necessity of it to every good worke, as the winde is to the ship.

Ʋse. Is the holy Spirit God? Then take heed of that blasphemous scoffing, which many carnal and wicked people are guilty of, which is to mock at the very name of the Spirit. If a sinne against the holy Ghost be unpardonable, and do∣ing despite unto the Spirit of grace, leaveth a man in an impossibility of recover∣ing:

How darest thou let thy heart and tongue be thus set on hell fire? Thy body and soul is to be the temple of the Spirit? Thy duties are to come from this Spi∣rit, and doest thou deride it?

Ʋse of Admonition. Take heed of entituling thy own fancies, and delusions to the Spirit of God. For seeing the holy Ghost is God, it must be a capi∣tal crime to make such sinfull fancies and thoughts that come from thy corrupt heart, to flow from the holy Spirit of God. If to counterfeit the publick Seal, or Coin of a Land, be a capital crime, How great a sinne is it, to ••ake thy sinfull and carnal affections, as if they were the workings of Gods Spirit?

And that the Spirit of God dwels in you.

Two Propositions (you heard) were contained in these words:

First, That the Spirit of God, is God; which hath been demon∣strated.

Secondly, That the Spirit of God dwels in his Church.

We therefore proceed to this second Doctrine. And now to open this, let us consider,

First, What the phrase, to dwell in the Church implieth.

Secondly, How he dwels there.

As the Spirit of God is said to dwell in us, so in other places,* 1.255 God promiseth to dwell in his people, 2 Cor. 6 16. And Christ is said, To dwell in our hearts by faith, Ephes. 3.17. All which are not to be understood of any visible or local habitation, much lesse comprehensive, that we cold comprehend God, for he is (as he said) one whose circumference is every where, and center no where: The Heaven of Heavens cannot contain him; but it is meant in a my∣stical and spiritual manner.

Now this phrase, To have the Spirit dwell in us, denoteth,* 1.256

First, The propriety that it hath to us, that we are his possession, as an house is a mans own, where he is Lord and Master. And this is worthy of considera∣tion, That we who once were the Devils, he dwelt in us, He ruleth in the hearts of the disobedient, Ephes. 2. have now him expelled from us, and the Spirit of God taking us for his possession. We pity persons bodily possessed, that they foame and rore, and are throwne sometimes into the fire, and sometimes in the water; but he who is a wicked man, the Devil posses∣seth his soul more dreadfully: he puts him upon anger, malice, upon un∣clean lusts, and noisome filthy wayes; and though many be of the Church visibly, yet in regard of their own particular, they are thus possessed by the Devil, who hath their heart, their eyes, their tongues, their whole bo∣dy; so that they seem to be a walking Hell: So that herein is a wonder∣full change, when the Spirit of God comes and takes possession of a people, who before were captives to Satan, and led aside according to his will, 2 Tim. 2.26.

Secondly, When it's said, The Spirit of God dwels in a people, it suppo∣seth, That he doth fashion and prepare them for himself: For every lodg∣ing is not fit for so noble a guest; but as great men carry their rich fur∣niture with them, to have convenient lodgings; so also doth the Spirit of God, raise up a people by illumination, and sanctification to be a fit habi∣tation for him: As they say, Anima fabricat sibi domicilium; The soul•• makes the body so curiously organized and diversified for it's self to be in:

So much more doth the Spirit of God put spiritual life, and quicken up our dead hearts, that we may be prepared for the enjoyment of him. It's said, The Spirit of God moved upon those waters, Genes. 1. that covered the deep, when the earth was without forme, or void. Thus the Spirit of God doth take us out of our natural confusion, and horrible darknesse, and makes us comely with those ornaments he puts upon us: So that as it is impossible to have the Sunne, but withall we must enjoy glorious light: So we cannot have the Spirit of God, but withall many precious and heaven∣ly gifts will be bestowed upon us. Oh then, how few persons, how few Con∣gregations can endure the lustre of this Doctrine? What heavenly or precious jewels have they of Gods Spirit?

Thirdly, When it's said, The Spirit of God dwels in us, it denoteth, The familiarity and condescending Communion that God vouchsafeth unto his chil∣dren. To dwell with one, is an act of communion. Hence 1 Peter 3.17. Husbands are commanded to dwell with their wives. Our Savior expresseth this familiarity by John, I will come in, and sup with him, and he with me, Revel. 3.20 So that what was spoken of Moses, as so rare a priviledge, He spake to God face to face, as one friend speaketh to another, in some kinde of sense, though not after the same manner, is true of every godly per∣son. Hence the Spirit of God is said to enable us to cry Abba Father, Galat. 4 6. which though it suppose a filial reverential frame in us, yet also godly boldnesse and confidence: Hence he is also said, To witnesse with our spirit, that we are the children of God, Rom. 8. So that children being admitted to sit at their Fathers Table, have that bread, which dogs may not eat of. They have that Pearle, which must not be cast to swine: But who are the people that God doth thus honour? How few are such favourites? How many are amongst us, that are not admitted with Moses to come to the top of this Mount? They know not what Communion with God meaneth, what those filial cryes of Abba Father are. Certainly, a rational man doth not more differ from a beast, than a spiritual man doth from the best rational man that is: That as a worme knoweth not what reason and arguments are the best; so learned and able men without grace, do not know what this enjoying of Gods Spirit and communion with God is; we speak, though not in an unknown tongue, yet unknown matter to such men.

Fourthly, In that the Spirit of God is said to dwell, it denoteth, A permanent and constant abode in his people. For this you must know, The Spirit of God is many times working, where yet he doth not dwell. There is a great difference between transient motions, and constant mansions of Gods Spirit. Hypocrites and reprobates have the former, but not the lat∣ter. They that wrought miracles had the Spirit of God moving in them, but not dwelling in them: Even Balaam in that prophetical passage about Israel, had a transient motion, or a blast of this Spirit; but the Spirit of God did not abide in him: Yea hereby Caiaphas, being high Priest that year, was moved to say what he did, It's expedient for one to die for ma∣ny; but yet he knew not what he said. So that there is a great difference between the transient motion of Gods Spirit, and his constant inhabita∣tion. Thus many, not truly sanctified, have the common gifts of Gods Spirit; they have abilities in prayer, enlargements, some joyes, all which are of Gods Spirit moving in them, not dwelling in them. And truly this is a dangerous Rock, upon which many split themselves, taking transient gifts of Gods Spirit for permanent graces; sometimes they are hardly discerned, as the Rockes that are under water. But of this neccessary point more.

Fifthly, The Spirit dwelling in us, doth denote, The intimatenesse and in∣ward efficacy it hath. It doth not onely dwell with us, but in us, which denoteth great intimatenesse. Thus the Apostle often complaineth of the Law of sinne that dwelt in him, Romans 7. because of the inward natural power of it, that whensoever he would doe good, evil was present with him: It was alwayes at hand to infect and pollute. So that by this is declared, how powerfull and inwardly efficacious the Spirit of God is in his people. Hence he is said To make intercession with groanes unuttera∣ble, Romans 8.26. which could not be without a wonderfull secret, and hidden deep working of the Spirit, even in the depths and bottome of our souls.

Thus you have heard, what the phrase doth imply. Now let us pro∣ceed to shew, How the Spirit of God dwels in his Church, and after∣wards, Wherein his dwelling doth manifest it self. For, as original corrupti∣on is alwayes breaking out; it's not a dull, idle sinne; it's Peccatum actuosum, though not actuale: So the Spirit of God is compared to fire, because of the powerfull and active nature it hath in the people of God: Fire doth assimulate every thing to it self: Thus men filled with the ho∣ly Ghost, are made exceeding spiritual, endeavouring to make all like them∣selves.

Now several wayes we may consider of the Spirits dwelling in the people of God.

First, There is an essential dwelling, or a gracious dwelling, by a special manifestation of more peculiar favours; we doe not speak here of an essen∣tial dwelling, for so the Spirit of God is every where, Whither can I flie from thy presence? Psal. 139.7. Thus he hath the same divine Attribute, as God the Father and the Sonne have. Thus he filleth the whole world; But we speak of his gracious presence. Now how to make a difference be∣tween his essential presence, and his gracious presence, is impossible for men to expresse, because our knowledge of God is onely apprehensive, not comprehensive. We see all the Schoolmen, labouring to this very day, to shew how an Angel is present, and yet they have not waded out of those deeps. Onely thus much we may in sobriety say, That though the Spirit of God be every where, yet he is said to be in his Church, because of those peculiar and gracious operations, which he produceth in them, and no where else. Even as God is said to be in Heaven, though he be in Earth, and no where else, because there is a peculiar manifestation of more glory and power from him. Thus then we are first to conceive of his pre∣sence. But.

Secondly, When the Spirit of God is said to dwell in his Church, it may not onely be understood of the gracious effects thereof, but also of his Person likewise. And this indeed I finde a very sublime and mysterious Di∣spute both among Papists and Protestants, Whether believers are made par∣takers of the Person of the holy Spirit, or onely of his graces? According to many, all those places, where we are said to receive the Spirit, or to be full of the holy Ghost, they are extended no further than the gifts and graces of the holy Ghost: But certainly, many places, as this in my Text, are to be understood of the Person of the holy Ghost. For it's the Spi∣rit (as we shewed) that is the same with God. Now the gifts and gra∣ces of the Spirit are not the same with God: So we are said to be a Temple of this Spirit; and a Temple doth relate to a God, and to a Person, not to graces meerly. So that we conclude, that opinion to be farre more true, and consonant to Scripture, which makes us partakers even

of the Spirit it self, as we also are of Christ himselfe, and not of the be∣nefits onely that come by him: But the Scripture layeth downe this in a transcendent and mystical manner, and it's by faith onely. So that those who have fancied a transubstantiation into the God-head; To be Christed with Christ, and Godded with God, or to be made the Spirit with the Spirit, have thought of a physical and natural union; as if a drop of wa∣ter were poured into the sea, where as it is onely a moral union; even as the wife is made partaker not only of the husbands wealth, but the hus∣band himself, yet not turned into his nature; and this comparison the Scripture doth often use.

Lastly, The Spirit of God dwels two wayes in his Church:

• 1. In respect of wonderfull and miraculous operations.
• 2. In respect of saving and sanctifying graces.

The former way the Church of Corinth was admirable, you may reade 1 Cor, 14. & alibi, of the plenty of gifts, and divers operations amongst them; so that they seemed herein to excell all other Churches, yet in re∣spect of the sanctifying graces, they seemed to be very defective; for the Apostle cals them babes, and complaineth he could not speak unto them, as unto spiritual, so that this later way of Gods Spirit (as formerly you heard) dwelling in us, is most comfortable, and most to be regarded, though the other be more admi∣red. The former did especially belong to the Church in its first plantati∣on. Hence Acts 2. we reade of the accomplishment of that glorious Pro∣phecy, Joel 2. To pour out his Spirit, &c. but now these miraculous operations are ceased.

Ʋse of Instruction. What Congregations, and what manner of persons we ought to be. To be meer men cometh farre short of being spiri∣tual men; we ought to be above sense, and all humane principles. Take the most refined men for morality and civility, the choisest for all humane abilities, yet without the Spirit of God, they are no more than Adams body, till life was brethed into him, no more than those bones in Eze∣kiel, till the Spirit of God gathered them together. Oh that our Con∣gregations consisted of spiritual men! Paul complained, He could not preach to them, but as carnal. The Spirit of God would lift thee up to other affections, other desires. As the Spirit took some mens bodies, and lifted them up into the air; so would it doe to the soules of men; they had the Spirit of God, who said, Our conversation is in Heaven. They had the Spirit of God, that did look for the coming of Christ: They had the Spirit of God, who had prayed with groanes unutterable, and who had joy unspeakable: But oh we poor worms, and not spiritual men, cold clods of earth, destitute of Gods Spirit!

And that the Spirit of God dwels in you.

We have heard, what this inhabitation of Gods Spirit in his Church doth im∣ply, and how he may be said to dwell in us.

In the next place, let us consider the special Workes and Effects of Gods Spirit in his Church. For therefore partly hath he the name Spirit, be∣cause of that power and efficacy he hath in the Church. Hence he came downe in a mighty rushing winde, and cloven tongues of fire. So that he is called the Spirit internally, and externally; internally, for his personall character, whereby he proceeds from the Father, and the Sonne; Exter∣nally, because of those admirable effects, and demonstrations of his presence in the Church.

Now I shall not speak of these operations, which he hath as God,* 1.257 in creating and conservating of the world, but what are more peculiar to the Church; in which sense he is called, The Spirit of Christ, Romans 8.9. because Christ by his death did purchase such gifts and graces for his people, the efficient whereof in an appropriated manner is the Spirit of God. And

First, The very ministerial functions and abilities to discharge them, are of the Holy Ghost in the Church. For although, Ephesians 4.11. it's said, That Christ after his Ascension and triumph over Death and Hell, Gave gifts unto men: Even as great Emperours, when they ride in glorious tri∣umph, after a final Conquest over their enemies, use to distribute large favours and many bountifull signes of honour, yet because upon his Ascension, he pro∣mised the Spirit of God in his absence, as the divine Vicar of Christ; therefore 1 Cor. 12. we find all operations and diversities of them attributed to the holy Ghost: And Acts 25. the holy Ghost is said, To make those overseers in the Church of Ephesus: So that what Church-officers, or what Church-ordinances, or order we have, and what Gifts and Abilities likewise there are to dis∣charge them. These are all of the holy Ghost, and of the holy Ghost three wayes:

1. In respect of their Institution and being. For although it's by man, that such and such persons are elected and ordained to this or that Office, yet the Of∣fice of it self is of the holy Ghost. They are not the Institutions of men; nor may men appoint some Church-officers, which God hath not, because their end is wholly supernatural: As it's said, 2 Cor. 12.28. God hath set in his Church such Officers, even as he hath set the Sunne and starres in the firmament: so that all Officers lawfully called are of the holy Ghost, either immediately as at the be∣ginning; or else mediately, by the order and designation of the Church. And as for their gifts, it's plain the extraordinary and miraculous gifts in the primitive times were from Gods Spirit. The Scripture often attributeth them to it:* 1.258 Only now it may be doubted, Whether we can say, that the gifts and the abilities that Ministers have now, are from the holy Ghost, because they are got by humane study and in∣dustry: And is there any more required to understand the Scripture, than any other humane Authour, Plato or Aristotle? Those cursed wretches Julian and Porphyrius, who wrote against the Scripture, they understood what they were so invective against, yet it cannot be thought they were inabled by the ho∣ly Ghost.

Now to answer this,* 1.259 even those natural abilities and humane indowments that men obtain by study, are a gift of God; they are a blessing which we see God giveth to some, and not to other: It's Gods mercy thou art not a natural fool,

a mad man; but when thou hast more understanding, and better intellectual abilities than other, thou hast a greater gift from God than others. Hence in our very ordinary phrase, we say, such an one hath an excellent gift in his memory, in his elocution, &c. And the Scripture is clear, James 1.17. Every good and per∣fect gift cometh from the Father of lights, which is to be understood universally both of naturals and supernaturals; And what hast thou, thou hast not received? 1 Cor. 4. Hence in the Parable, all abilities, whether gracious or natural are cal∣led Talents, and are given by one Master. That is the first thing; even those excellent abilities which the greatest Heretiques and enemies to the Christian Re∣ligion had, were of God, though the sinfull use of them came from the Devil, and their own corrupt hearts; They were talents of gold, and they made Idols of them.

2. As the gifts and abilities Church-officers have, are from God, so the right un∣derstanding of the Scripture, and believing the sense contained therein, is in a more particular manner a gift of Gods Spirit. For although the Spirit of God doth not give us the sense and meaning of the Scripture in an extraordinary manner, viz. without the knowledge of the tongues, the comparing of places together, &c. yet in and by these means the Spirit of God doth help us to understand the Scripture. I do not here speak of a saving knowledge of the sense of the Scri∣pture, but a meer literal knowledge of the meaning thereof. This is plain by the A∣postle, No man can say that Jesus is the Lord, but by the Spirit, 1 Cor. 12 3 The very historical believing of Scripture truths is from the Spirit of God. So that here is required a more peculiar and particular assistance of Gods Spirit in mini∣sterial abilities, for the opening of the Scripture, then for any humane Authour; because the matter for the most part is spiritual and supernatural; and partly, be∣cause as the Prophets and Pen-men spake or wrote, as they were moved by the holy Ghost, even to every syllable and word; so the same Spirit of God is re∣quired, though not in such a measure to the understanding of it. Hence the Spi∣rit of God is promised, To lead us into all truth, John 16.13. Alas the greatest men of parts and learning have many times been the greatest Heretiques, and most ignorant of the Scripture, because destitute of the Spirit: Yet on the other side, you must not runne into another extremity, as if the Spirit alone, with∣out those helps God hath required, would lead us into truth: for that were to tempt God, and to expect a miracle. For give a Bible in Hebrew or Greek to a man, though enjoying Gods Spirit, yet he is not able to understand this or that Text, without the interpretation of the language. I have been more large on this, because it's necessary to shew, with how much prayer and earnest applicati∣on to the throne of grace the Ministers of God should addresse themselves to their work: without the Spirit of God guiding and leading of them, they are the ship that wants a winde; yea, though they have many excel∣lent gifts, and much humane learning: They are but as a swift horse without a rider, while they want Gods Spirit; and the faster they runne, the more they are out of the way. So then, put the Spirit of God, and other helpes appointed by him together, and then you will never split at any Rock.

Secondly, As the gifts of the Ministry are thus efficiently from God, So dire∣ctively also they are from his Spirit. The guidance and ordering of the whole Mi∣nistry is from the Spirit of God. When Paul was resolved to go to some place to preach the Gospel, he was sometimes forbidden by the Spirit, and directed to go to others, Acts 16.6, 9. Thus in the word of God, preached by the Apo∣stles, the Spirit of God did demonstrate it self, because the Jews are said to resist it, Acts 7.51. therefore though it was first dispensed to the Jews, yet upon their neglect it was transplanted to the Gentiles. And thus truly every Congre∣gation,

every particular person, may wonderfully observe the divine guidance of the Ministry, that it should come to such a people, and not to such; that those who are unworthy, and trample upon it, as swine do the pearl, should have it, and many a poor hungring and thirsting people, can never enjoy have or such a Mini∣stry, especially every godly hearer may observe a divine guidance of the Word in the matter preached, how near and seasonably it comes to him. The unbeliever that came to the Church ordinances, saw his heart and thoughts so judged and disco∣vered, that he cried out, Verily God is among you, 1 Cor. 14.25. Thou sittest and wonderest, how the Minister should fall on such a point, how he should be directed to such a particular that doth so nearly concern thee; this makes thee say, Verily God is here.

Thirdly, Which is the last and greatest, The efficacy and spiritual benefit of the Ordinances and gifts of Officers is wholly from the Spirit of God. Hence it is called the holy Spirit, not only essentially, as the other Persons are, or by way of op∣position to the unclean spirit, the Devil; but effectively, because by way of title and Office (as it were) it belongs to him, to sanctifie the gifts of the Minister, and to make them powerfull in the hearts of the hearers. So that although parts and abilities should be in the Officers choice and power, yet the successe and bene∣fit is not: When Paul hath planted, Apollo watered, it's God that giveth the in∣crease, 1 Cor. 3. And certainly, if the Physician cannot give health; the Gar∣dener cannot make any fruit, only disposeth and prepareth in these things; much lesse can spiritual Officers in the Church cause the Word to open the eyes of the blinde, or soften the heart of those that are hardened.

Thus we have seen how the Spirit of God dwels in the Church by reason of gifts only, and to be more affected with this, (though that of Graces be more excellent,) consider,

First, That the end of all these gifts thus vouchsafed by the Spirit, is only to pro∣fit withall, as the Apostle argueth, 1 Cor. 12.7. They are not for vain oftenta∣tion, neither are we to seek our selves by them, but they are to be improved for edification. Now that cannot be called profit, which is onely to please the ear, to tickle the fancy, but what is to convince the conscience and change the heart and lives of men. Oh that this were considered both by Minister, and all peo∣ple! It's spiritual profit, that is to be looked at. Hence the Word is compared to food, which is not for the eye, but the stomack. The more usefull and profi∣table the gifts of any are, either for instruction or reformation, the nearer they come to their due end.

Secondly, Consider the plenty of these gifts under the New Testament. The Spirit of God inabled to all those gifts and graces in the Old Testament; but be∣cause they were in a little pittance or measure, therefore the Gospel is said to be The time of the manifestation of the Spirit. So that it's a great shame and sinne, if both Ministers and people partake not more of the gifts of Gods Spirit, than in the Old Testament, and that so much grosse ignorance and beast∣ly prophanenesse doth overflow, is a great reproach unto the times of the Gospel.

Thirdly, The variety of them is also very admirable. The Apostle reckons up the diversity of them. So that as it was an argument of Jacob's love to give Joseph a party-coloured coat: Thus it is of Gods favour to bestow such diversity of gifts. This makes the Church indeed to be in imbroidered garments.

Fourthly, The wisdome of the Spirit is seen in that no one man hath all. As all men have not the same face, but some difference there is, which makes Gods providence admirable in this particular: So all have not the same gifts, some are for the word of Doctrine, some for the word of Exhortation; and all this is,

that there being a mutual excelling of one another, there might be no envy or schisme in the body.

Ʋse of Instruction, What cause we Ministers, and you people have, to pray for this Spirit of God, without which we preach in vain, and you hear in vain. As Moses said to God, Ʋnlesse thou go along with us, we will not go up. O Lord, if the presence of thy Spirit be not with us, we cannot discharge those duties, who is sufficient to preach? Who is sufficient to hear? Oh it should be like a sword in our bowels, to think we feel no more of him in our Assemblies! A∣rise, O North winde, and blow, O South (saith the Church) that the spices may send forth their smell, Cantic. 4.16. Oh that the Spirit of God would thus arise in our hearts, that our gifts may be successefull, that our graces may flourish!

And that the Spirit of God dwels in you.

The first sort of the Spirits inhabitation in us, viz. by Gifts hath been dis∣patched.

We now come to the more noble and excellent way, which doth inseparably accompany salvation, and that is the sanctifying graces of Gods Spirit. By which indeed we may gather, That God dwels in us. For as when Daniel could so wonderfully open and interpret the Kings dreames, they said, The Spi∣rit of the most high God was in him. So if you see a people heavenly, mortifying sinne, walking in close communion with God; you must needs conclude the Spi∣rit of the most high God is in that man. It's not nature or moral virtues could raise him up to such an high Pinacle as this is. And before we come to the parti∣cular effects of Gods in-dwelling after this manner, it's good to observe the Emphatical expressions that the Scripture useth equivalent to this of dwelling in us. As Rom. 8. there it's called, Being in the Spirit, as here, The Spirit is in us: So there, we are in the Spirit. Now that phrase is very emphatical, and doth de∣note, that all our lusts and sinnes, yea our very selves are (as it were) swallow∣ed up, and nothing but the Spirit of God works and moveth in us. To be in the Spirit, denoteth the great efficacy and powerfull dominion in us; as men are said to be in sinne, because they no longer live, but sinne, nothing but sinne doth appear: so it should be with the godly. The Spirit of God, not flesh, not corruption, not carnal or worldly principles should appear in them. As the Prophets in the time of their Prophesie, were said to be in the Spirit, in an extasie, minding no earthly or worldly thing. Thus ought we to be emptied of our selves, and filled with the Spirit of God. Therefore John 3. it's said, Whatsoever is born of the Spirit, is Spirit, in the very abstract. We have also (Gal. 4) pregnant expressions, To live in the Spirit, to walk in the Spirit, to be led by the Spirit. Oh let such expressions as these make you ashamed to see so much of a man, or carnal affections stirring in you! What believer hath these things in the full power thereof?

But to the Particulars:

First, The Spirit of God dwels in us after a saving manner, in the general, By way of sanctification of the Spirit, soul and body, even the whole man, 1 Thess. 5. This is the general. Every man is all over unclean, filthy, pollu∣ted, full of enmity to what is holy. Now the Spirit of God that makes an universal sanctification of all these. Hence by way of Office it's called, The Spirit of sanctification, and the holy Spirit; as Creation is appropriated to the Father, and Redemption to the Sonne, so Sanctification to the Holy Ghost. So then, as Christ in respect of his body, is said to be conceived

by the Holy Ghost; there was a preparing and sanctifying of it for the Personal Union, and the work of Redemption: So the Spirit of God san∣ctifieth the soul of every godly man; it makes every part and faculty, prepared for holy Duties in an holy man: for as the soul is the life of the body, that can doe no vital action without it; So the Spirit is the life of the soul, and that can doe no spiritual action without it. Oh then consi∣der this, all ye that heare, and ponder it in your hearts! Have you thus been conceived, and borne of the Spirit of God? Thy other birth will availe nothing, though borne rich or noble: Yea, Couldst thou be borne a thousand times, in a naturall way, thou wouldst still be a misera∣ble wretched man. What is a good or ingenuous nature? What are excellent and choice abilities, if thou art not sanctified by the Spirit of God? Doe not thinke these things are fancies and notions. The Spirit of God may as well be called a fancy, as his operations, fancies.

But more particularly, The Spirit of God dwels in a saving man∣ner,

First, By Illumination, and opening of the darke minde of every man. E∣very man is darknesse it selfe, he cannot discerne of spiritual things reveal∣ed in the Word, till the Spirit of God enlighten him. Therefore the worke of Gods Spirit is great upon the minde and understanding of a man, it con∣vinceth the soul of a man of those things it never believed before, John 16.9. of sinne, it makes a man see the woefull and damnable estate he is in. It's so plaine, that he cannot deny it; he believed and judged no such thing once in him; but now such light shineth in his breast, that he is a very dung-hill, a very hell to himself, and then he convinceth of righ∣teousnesse, (viz.) a Gospel-righteousnesse by Christ. Now all his workes, all his good duties are dung and drosse; all that Religion, he put confi∣dence in, is abandoned by him, the Spirit of God convinceth him of a glo∣rious righteousnesse without him, which onely is able to cover his naked∣nesse.

Againe, Another special worke on the understanding is, To teach, to guide, and leade into all truth. We cannot say, Jesus is the Christ with∣out the Spirit, as you heard, 1 Corinth. 12.3. Spiritual things must have a spirituall ability to discerne them. It's true, he leadeth in and by the use of meanes appointed; but yet he onely doth efficiently dispell the dark∣nesse, and worke faith to holy Truths. So then we see, it's the spe∣ciall worke of Gods Spirit, not humane ability, to be directed into truth: And we must not onely study Books, but pray to God, and take heed of such sinnes, which may drive Gods Spirit from us; for then we are as a wilde horse without a rider; like a ship in the midst of the sea, without a Pilot.

Secondly, The Spirit of God quickens and reviveth those graces, that by Regeneration were infused to us; compared therefore to the winde, as the blowing of that, makes the flowers of the Gardens to send forth their sweet smels: So it's here. It's not enough to have the habit and princi∣ples of grace within us; but we need a fervent and vigorous actuating of them. And therefore is the Holy Ghost compared to fire; and hence that phrase, To be filled with the Holy Ghost, which is applied to the godly sometimes, doth (as learned men observe) denote some actual and vigo∣rous impression upon their hearts: Their graces were now put forth in a lively vigorous way. Oh this is a blessed life, when a Christian is con∣stantly filled with the Holy Ghost, that doth actually make his heart fer∣vent, 〈1 page duplicate〉〈1 page duplicate〉

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and burning in all its duties towards God! If this were the life of the godly man, there would not be such complaints, such feares, such doubts: Oh they cannot tell what to say to themselves! They are dull, heavy, earthly. Alas! all this is, because the Spirit of God filleth not thy heart; if this were working, thou wouldst be like Ezekiels wheeles, that moved so swiftly, because the Spirit was in them. Oh then, as she said, If thou hadst been here, my brother had not died! So doe thou, Oh Lord, if thy Spirit had inlivened me, and moved in me, I had not ••ad such dead duties, such a dead profession! Oh where is thy Spirit? When will it breathe heavenly life and vigour into me?

Thirdly, The Spirit of God doth enable us to kill and mortifie sinne. Rom 8. If ye through the Spirit mortifie the deeds of the flesh. Through the Spi∣rit.] There is no sinne so deare and beloved to thee, so strong and im∣bred in thee, that is as thy owne soule to thee; but by the Spirit of God thou mayest mortifie it. Never then be afraid of those great Anakims. Oh thou cryest out, I cannot believe, I cannot be heavenly minded! In∣deed thou canst not; but the Spirit of God doth lift up his people to these things. Men by natural conscience may leave many outward sinnes, but they doe not, or cannot mortifie them; this is done by Gods Spirit onely. As onely by him they could cast out Devils from the possessed; thus onely by him can they subdue such sinnes. We see then, why it is that so many resolve never to sinne again, to be such beasts any more, and and yet are overcome: Alas, they goe out in their owne strength against these Goliahs. Oh therefore pray, and againe pray for the Spirit of God! O Lord! here is a lust▪ or a sinne dwels in me, as the Jebusite in Canaan, I know not how to be freed from it, gladly would I be heavenly, I cannot; I would be believing, I cannot; give that holy Spirit of thine unto me. Pray thus for the Spirit of God, more than for health, life, or any worldly advantage whatsoever.

Fourthly, The Spirit of God doth bestow a filial and ingenuous spirit upon believers, whereby they are carried out upon Evangelical and Gospel grounds in their obedience to God. And this is a most precious worke, to be desired more than all the world. An heart with slavish feares is an hell, where a man is a tormenting Devil to himself, and the guilt of sinne is a gnawing worme that never dieth; but Galat. 4.6. He hath sent his Spirit in our hearts, whereby we cry Abba Father; There is earnestnesse, and a Gospel holy boldnesse: Hence it is called, The Spirit of Adoption: Now how ad∣mirable and desirable is this, when we through feare were subject to bon∣dage, to have this Evangelical freedome of Spirit? The people of God should pray and seek for this Spirit of Adoption, as well as of San∣ctification. This would be oyle to the wheel; this would be wings and legs to thee.

Fifthly, The Spirit of God workes comfort and joy in the hearts of the godly. Hence he is called, The Comforter, John 15.26. As the Devil delights to keepe us in darknesse and feares, therefore he had almost swal∣lowed up the incestuous person with immoderate grief, 2 Corinth. 2. So the Spirit of God delighteth to turne water into wine. Joy is a fruit of the Spirit of God, Galat. 5.22. Yea, it's called, Ʋnspeakable joy in the Holy Ghost. Doe not therefore thinke, that the Kingdome of Grace and God∣linesse lieth in a dejected spirit, in a troubled soule: No, it's in joy as well as in righteousnesse, Rom. 14.17. Those doubts and sad thoughts that do lie like a burden and load upon thee, came not from the Spirit dwelling in thee.

Sixthly, That we may have this boldnesse and joy, the Spirit of God hath another effect, which is, To witnesse and seale unto our spirits, that we are the children of God. Grieve not the Spirit of God, whereby ye are sealed, Ephes. 4.30. The Spirit beareth witnesse with our spirit, that we are the sonnes of God, Rom. 8.16. Oh what a blessed life is this, when all these works of Gods Spirit go along together, teaching, sanctifying and comforting! This is the Mount of Transfiguration, It's good to be here. Doe not think these things are too great, and too good to be had in this life: For, if we be not wanting to our selves, if we bring our cruises, he is ready to pour in his oyl.

Seventhly, The Spirit of God worketh wonderfull support, and even glo∣rious rejoycing in all afflictions and tribulations. Then, if ever, it's admi∣rable to see, what the Spirit of God doth in believers, The Spirit of glo∣ry shall rest upon you, 1 Peter 4.14. If you reade of the Martyrs burn∣ing at the stake; if of the persecutions and torments they did with such invincible joy and patience endure, it was from the Spirit of glory resting on them. Alas, we think, if God should exercise us with such straits, bring us into such troubles, we could never bear them. Oh consider, there is Gods Spirit, as well as thy spirit.

Lastly, The Spirit of God doth worke the prayers of Gods people. Rom. 8. It's a Spirit of prayer and mourning; he teacheth what to pray, and how to pray for spiritual and heavenly things, with zeal, faith and importunity; It helps our infirmities, many sins and corruptions are apt to spoil our prayers, he helpeth against them; yea he worketh groans unutterable; he moveth the very foundations of the soul; and those prayers cannot but speed, because the Spirit knoweth the mind of God. All prayers are dead carkasses without the Spi∣rit moving upon them.

Ʋse of Examination. Try whether thou art one, who hast the Spi∣rit of God thus dwelling in thee. Oh where is the man or woman that heareth us, that knoweth the meaning of these things! When Christ spake about eating his body, the Capernaites had a grosse understanding therein; but saith our Saviour, The flesh profiteth little, the Spirit giveth life, John 6.63. If Christ said thus of his own body, than how much rather may we say, parts, duties, an outward Religion profiteth little? The Spirit giveth life, Rom. 8. Paul saith, If any man have not the Spirit of Christ, he is none of his. Thou speakest of Christ, and thou hopest he died for thee; see what the Scripture saith, If thou hast not his Spirit, thou art none of his.

Verse 17. If any man defile the Temple of God, him shall God de∣stroy.

THe Apostle in this seventeenth verse aggravates that Argument, which be∣fore he had propounded, viz. The temple of God, wherein the Spirit of God dwels, ought to be kept pure, and not defiled by any corruptions of Do∣ctrine or lives. 1So that the Apostle makes all false Doctrines and corruptions in Gods worship to be a sacriledge. And therefore in this verse he doth further amplifie the hainousnesse of this sinne; wherein you have,

• 1. The malum culpae supposed, If any man defile the temple of God.
• 2. The malum poenae proposed, Him will God destroy.

For the sinne supposed, If any man defile the temple. This is an allusive ex∣pression to the custom among the Jews; If any man defiled their Temple, the crime was capital; what accusations were brought against Paul, because he brought in Greeks uncircumcised into the Temple. The Greek words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an elegant allusion. The sinne and the punishment shall be both alike; some have rendered it corrupt, some vitiate, others destroy. This of our Translators is very good: For seeing the truths of God and his Ordinances are pure, then it followeth all errours and false Doctrines are a pollution; as if you should put drosse to gold, or cast mud into a pleasant spring. Some Interpreters think the Apostle doth intend to an higher sinne, then he named before: For (say they) vers. 15. he speaks of such false Doctrines that did not overthrow the foundati∣on, now such a man may be saved, though difficultly, but vers. 17. he nameth such as strike at the very root, and destroy the very Temple it self. So that they make this the meaning, If any man bring such corruptions of Doctrine, as de∣stroy the Temple of God, overthrow Religion, and make it no Church, he shall not be saved at all. There is no fire to cleanse him, but to consume him. Thus some. But it's more consonant to take the words more general, and so they do better cohere. And this destruction spoken of is to be understood, unlesse he repent, or pro subjectâ materiâ, if it be onely hay and stubble, then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before, a destruction partial, not total; but if they be damnable heresies, than they meet with a total destruction. Observe,

* 1.260That those men who defile the Church of God with corrupt Doctrines, do highly provoke God to punish them.

The Text is an Argument à minori ad majus: If the defilers of the material Temple did not escape Gods punishments, as Athaliah for prophaning the Tem∣ple, and Belshazzar the holy vessels of the Temple; then much lesse shall they escape, who pollute the Church of God by any such falshoods: And we reade that our Saviour did in this shew his anger, and wrought a miracle by way of in∣dignation; and another particular, namely cursing the fig-tree. In these two ca∣ses did Christs miracles tend to destruction or punishment; all the other were full of mercy and healing. For when they had defiled the Temple, and made it a den of thieves; twice our Saviour made a whip, and scourged them out, which Hierom doth admire, as a greater miracle than any other our Saviour did, that a man unarmed and contemptible, should chase away such a multitude of men, and in that matter of their profit, making no resistance, but barely asking, By what power he did these things? No doubt the City of Jerusalem was then guilty of ma∣ny

horrible and grievous crimes of injustice, adulteries; but Christ takes no notice of that, but goeth presently to the Temple, to reforme there; and this is attributed to the godly zeal that was in him, which did even eat him up, John 2.17.

For the opening of the Doctrine, let us consider,* 1.261 Why false Doctrines are a defi∣ling, why they are called corruptions; For so in the Old Testament Idolatry is often called; men are said to have corrupted their wayes by false worship; and this will be good, to take off that lovely painting and alluring dresse, which some would put upon their errors and superstitions. Now they are called defilings and corruptions,

First, From the pure nature of Gods truth, and his worship, which falshoods do staine, and take away the glory of. You see the Apostle compareth them to gold and precious stone. Now to take these, and to throw them into the dirt, is a de∣basing of them; Gods word is said to be more pure than gold seven times refined; yea more to be desired than fine gold, Psal. 19.10. Christ commends his Doctrine under the notion of living water, John 4.10 the pure running streams of the brook. Now all false Teachers they throw in mud and dirt to these; as the Phi∣listims did earth into those Wells that Isaac digged for his cattel. Every pure thing is made impure, when mingled with any thing of a more sordid and inferi∣our nature, as gold with leade, wine with water, water with mud So then, though men give glorious Titles and Names to their falshoods, as excellent Truths, glorious Lights; yet indeed they are no more than defilements and pollutions. Oh then, how humble tender and carefull ought men to be? Are the Truths and Ordinances of God by institution, and in their original so pure? Come not then with thy soul hands, to handle such precious things.

Secondly, They are called defilements and pollutions, Because the truths and Church of God are not only pure, but dedicated and appropriated to him, as the only object. So that they are holy as well as pure; and in this notion the Apostle con∣siders them. So that it's a sacrilegious defilement, to take the Truths and Ordi∣nances, or worship of God, and by thy carnal and sinfull imaginations to per∣vert them. And here we may say in another sense, Thou that abhorrest Idols, doest thou commit sacriledge? Thou that art against Popery, against the Idolatry of the Masse, and other abominable things: Doest thou sacrilegiously pervert the holy Truths and Ordinances of God by sinfull and corrupt opinions? Certainly, if this were believed, men would not so prophanely dispute and dally in the holy things of God.

Thirdly, Errours and heresies may well be called defilements, Because they are a disease, and so spread over the Church. The Scripture compareth them not to eve∣ry kind of disease, but that which is most mortal and dangerous, even a Cancer. Thus Paul of Hymenaeus and Philetus, Whose word eateth like a canker, 3 Tim. 2.17. The Leprosie in the Old Testament, of which Levit. 13. there is so much spoken, is acknowledged by Divines to typifie heresie and errours; and as that did infect and make the very garments unclean, that they were to be washed or burnt: so the Apostle alludes to this, Jude vers. 23. Hating even the garment that is spotted by the flesh. See what thoughts we are to have of all errours and heresies; we are no to touch the garment of the flesh, that is, we are not to come near such, as it's said, Come out of Babylon, because of her Church-corru∣ptions, and touch no unclean thing, 2 Cor. 6.17. Thus you see, that you are not only to take heed of def••••ng your selves with errours, but because they are a Leprosie, a spreading filthinesse; you are not to come near the temptations; be as much afraid of such an one, as of one with a plague sore running upon him. That very phrase, Whose word eats like a canker, should much terrifie women, who by seeming pretences are apt to be mis-led: What a dangerous thing is a canker in thy brest? But as soon as thou hast recei∣ved any errour, thou hast got a canker in thy heart. So that if it were onely a

pollution it was not so terrible; but here is a killing disease with this pollution: If therefore thou lovest thy soul, flee from errours; and the more difficult it is to know, when it is an errour, the more art thou to be afraid: In Levit. 13. you see it was a very hard matter to discern between the Leprosie, and any other distemper; some had not the Leprosie, it was only a scab; so some do not runne into grosse and damnable heresies, but yet they have a scab, a loathsome distem∣per upon them. These things being the truths of Scripture, and not the words of men pleading for their own interest and reputation, should much prevail with you.

Fourthly, They are defilements, Because they pollute the conscience, minde, heart, and whole life of a man. Hence you have that phrase, Men of corrupt minds, 1 Tim. 6.5. & 2 Tim. 3.8. Destitute of the truth. Thus mens conscien∣ces also are said to be defiled, Tit. 1.15. So that the corruption of a man by er∣rours is a Metaphore from the body, which through sicknesse or death is corrupt∣ed, Thou wilt not suffer thy holy one to see corruption, Act 2.17. That as from the dead body worms and putrid vermine grow and live: So from minds corru∣pted and destitute of truth, do flow these erroneous Doctrines. Thus not only wickednesse may denominate men to be dead, Let the dead bury the dead, Mat. 8.22. And the wanton widow is dead while she liveth, 1 Tim. 5.6 but even the erroneous and heretical minde is dead, while it seemeth to have much 〈◊〉〈◊〉 And truly bodily corruptions in some sense are not so great as the corruptions of minde and conscience. The Apostle in the second Epistle, makes lustfull and libidinous waies to defile the body of a man, which is Gods Temple; but here, you see er∣rours and corrupt opinions defile the soul, that is the more noble Temple of the Holy Ghost. So that these mind-defilements, make thy disease the more ••••c••∣rable. This putteth out the eye; this kils the spy and monitor of all thy actions.

Lastly, Corrupt Doctrines are called defilements, to shew how loathsome and ab∣hominable they should be to us. To hear the Scripture say, That by false Doctrines the Church is polluted and defiled, should make a man presently abhorre such waies. Thou canst not abide dirt or vomit upon thy garments, and canst thou endure these deformities upon thy soul? Thou canst not endure to see a drunkard wallowing like a swine in the mire, but to see men stagger and reel, and even be drunk with giddy and vile opinions, this should be a more loathsome sight. Labour then for a Scripture judgment in these things, and do not thou have more indulging thoughts towards errours, then the Scripture alloweth. I do not forbid thy charity to some persons erring, but to errours. If a godly man should be overtaken with drunkennesse or uncleannesse, thou wouldst say, the sinnes were abhominable, though thou wouldst pitty the man, and pray for him; so it is here.

Ʋse of Instruction, Wherein lyeth the purity of Churches? Even in pure and sound Doctrine, as well as in pure lives. Some, they cry out against purity in lives, they love not such Puritans; they cannot endure such strictnesse: Others, they love not this purity of Doctrine. The Remonstrants deride the word Or∣thodox, as if it were a spell used by some Writers. Now in both waies we over∣throw the purity of Churches. To have pure Doctrine, pure Ordinances, and yet men to be impure in lives, is a very dolefull sight. Again, to have men appear∣ing with pure lives, yet impure Doctrines, is also very grievous to him who is endowed with a sound Faith.

If any man defile the Temple of God, him shall God destroy.

We have dispatched the sinne supposed, we come to the punishment proposed; Him shall God destroy. A terrible sentence, and that which may make all those who grow wanton in the matters of Religion like Belshazer, to quake and tremble. In the Greek, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word with defiling the Temple: They defile Gods Temple, and God will defile them. This is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in other places, God will destroy: Now this is meant of eternal de∣struction without repentance. The Scripture cals eternal punishment, destruction; not in the sense of the Socinians heresie, as if both body and soul were totally annihilated, for that cannot be called a torment, but rather a freedom from tor∣ment; but because both body and soul are deprived of all comfort and happi∣ness, and so are exposed to all the curses, and the tormenting wrath of God without ceasing. So that this Text doth represent corruptions in the Doctrine and Worship of God,* 1.262 under as terrible a consideration as any great sinnes com∣mitted. For look upon the threatnings against the vilest monsters of sinners, they can be no more then this, Those will God destroy. And so it is here of such as defile the Truths of God with errours; even as Nadab and Abihu were wonderfully and terribly destroyed for offering strange fire upon Gods Altar, though men may suffer them. Though the parties themselves may blesse their condition, yet God will destroy them, if they do not recover out of these snares of the Devil.

Now that God will destory eternally such as defile this Temple without refor∣mation, will most fully appear by 2 Pet. 2.3, 4. which Chapter should be an Allarum to these times. For

First, Her fore-tels, that as in the Old Testament there were false Prophets, so in the New Testament, notwithstanding all the light of the Gospel, and the Truths of God revealed in his Word, there should be false Teachers; here you see, it's expressely fore-told, that it should be no stumbling block to us: we should not be offended at the truth, nor at reformation out of Popery and superstitions, because of such events.

Now these are described by their Actions, They shall bring in damnable heresies: Connder that expression. All heresie is not innocent: It's not excusable, as the Remonstrants plead; for here are damnable heresies.

2. The Manner how, they shall privily bring in. There is great craft and sub∣tilty; there is underworking, as Moles do under-ground.

Then you have the consequent evil of this, They bring upon themselves swift destruction. Here is more then in my text, not only destruction, but swift de∣struction. That is two waies swift:

First, Because God will not delay: He is so provoked, that he cannot bear them long. And then

Secondly, Swift in regard of their thoughts: It comes before they thought of, or expected any such thing. And whereas it may be said, They prosper, they meet with no such visible wrath of God, see verse 4. Whose judgment lingereth not, and whose damnation sleepeth not. All the while they are secure, their judg∣ment doth but watch the time, the fittest time to make their destruction more dreadfull.

Now that still people may be afraid of errours and heresies, he instanceth in three the most horride Examples of Gods vengeance; and argueth thus, that if God were so severe against them, let not such as bring in damnable heresies expect better.

The first from the Angels, God spared not them, but did cast them down into Hell, and bound them in chaines of darknesse. The Angels sinnes, were sinnes

of the mind, they were intellectual substances; and so heresies and their sinnes are much alike. Do not then say, Heresie is no drunkennesse, no whoredome, no bodily prophanenesse, no more was the Angels sinne; it was an intellectual sinne, and yet for that they are perpetually condemned.

2. The second instance of Gods Judgment, is, The Old World, which God drowned with water. All mankind had perverted its waies, and even defiled the world, and God washeth it with the waters of his Judgments. So that the overflowing of heresies, is like the corruption of the Old World.

Lastly, He compareth them to the Cities of Sodome and Gomorrha, whose sinnes were so great, that God did rain Hell out of Heaven, to be avenged on them. Who then can excuse or plead for such defilements, the sinners wherein are compared to those three, who received the greatest expressions of Gods wrath most signally upon themselves? Thus this Chapter is a Comment upon my Text.

To open this Truth, viz. God will destroy such a defiler.

First, This is to be understood Conditionally; unlesse that man see and bewail his errours, and forsake them. No doubt but Luther and many of the first Re∣formers, who came out of Popery, were great defilers of the Temple of God; but when God did open their eyes, and discover the truth, then none were more zealous then they, to make the Church, that was a den of thieves, an House of Prayer. How often did Luther bewail that blindnesse, and that damnable er∣rour which was upon him in the time of his Popery, and Melan••tho•• also, yet recovered from it? So that this threatning is to be interpreted as all other pla∣ces against any wicked man. Ezek. 18.21. If the unrighteous or wicked man leave his sinnes, he shall live. God will not remember his former i••iquities: Yea, God many times taketh those who were once plunged into damnable waies, and maketh them great Instruments to publish his truths. As Paul, once a blasphe∣mous persecutor of Christianity, afterwards a zealous prosecutor of it. Au∣stin once a damnable Manich••e, afterwards escaping their snares, was greatly instrumental to the Conversion of others from those damnable Opinions. So that all those who lye in damnable heresies, are not therefore desperate and hopelesse, for the great Shepherd may reduce these wandering sheep.

* 1.263Secondly, It cannot be denied, but that even a godly man may fall into ae damn∣able heresie, and some time continue in it. They may not believe some funda∣mentals in Religion for a while. Thus the Resurrection of Christ is a main Pil∣lar of Religion, take this away, and our resurrection and all our comforts fall to the ground; yet many of the Apostles did not for a while believe it: and generally they erred in this fundamental, they took Christs Kingdom for a tem∣poral one, and looked for a temporal Restauration: but yet the godly, though at any time thus plunged into a damnable way, have this difference from wicked men who are turned aside.

* 1.264First. There is a seed of grace within them, which though for a while it lieth asleep, yet at last will put forth it self. He cannot sinne, because the seed abideth in him, 1 Joh. 3. As the spirits of Wine will at last work out all poison. So that as a man, who hath reason in him, may be taught what he knew not, when a bruit beast cannot, because there is the seed of Reason upon which the teacher doth work. So it's here; in a godly man there is the principle of grace, and this spark will at last take fire, though for the present it be much o∣verwhelmed.

Secondly, The godly, though plunged into some damnable errour, yet are under a Promise to recover them, which will certainly take effect. As Moses exposed to the water, had his Mothers eye upon him to see he should not be drowned; so though a godly man be plunged deep in evil waies, yet there is Gods eye and Gods hand ready to deliver him. If it were possible, they should deceive the very

Elect, Mat. 24. If it were possible, now what makes it impossible, not the godly man himself: Alas, he hath so much ignorance, pride, and corrupt affe∣ctions, that by what reason they are plunged into any foul errour, by the same they would alwaies continue therein, and be for ever suffocated. It's only Gods gracious Promise, He will leade them into the truth; he will give them the spiritual Ʋnction.

Thirdly, The godly mans heart is not commonly so obstinate and seared, as the wicked mans is. Those that brought in the doctrines of Devils into the Church, are said to have a seared conscience, 1 Tim 4.2. They felt nothing, they did not doubt or suspect, [What if this be a damnable errour that thou maintainest? What if thou art a means, not only to damn thy self, but many others?] No; they are commonly men of a reprobate mind. But the godly, though grievously seduced, yet sometimes they have struglings, they have an holy jealousie over themselves; they bewail their pronenesse to erre. Even as it is in grosse sinnes, the godly man sinneth not with that hearty and full consent that others doe.

A third thing to open this point,* 1.265 is to consider a difference between the defile∣ments of the Temple by false Doctrines. Some are only in accessory and lesse prin∣pall things, and such were those who built bay and stubble; their errours were consistent with salvation: He shall be saved, but so as by fire. But others are Fundamental, destroying the very soul and essence of true Faith and true Piety. Now the latter are such whom God will certainly destroy. I know it is that Question, which hath kept so many learned men, like Abrahams Ramme, in the thickets, what are Fundamentals, what points are necessary to Salvation, and what not: but though it be hard to parcell out the number, yet that there are such, the Scripture is plain, in that it cals them first Principles, and tels us of a Foundation which must be laid: Of which formerly.

Fourthly, In defiling the Temple of God, here is great difference to be made be∣tween those that are the Seducers and the Seduced. There was a vast difference be∣tween the rebellion of Absolom the head of it, and such as followed him in the simplicity of their hearts. Lyrinensis said, That the Authours of many Heresies were damned, whose Disciples or followers might be saved. The Apostle Jude doth evidently make a distinction of persons that erre: Of some have compassion, ma∣king a difference, Jude vers. 22.

Fifthly, Church defilements make men further off, or nearer to perdition, as they enjoy the meanes, and as they have opportunity to know better. The Pharisees sins were so inexcusable, because they had light; insomuch that our Saviour saith, If he had not come, they had not had sinne, Joh. 15.24. Therefore an Heretique, after the first or second Admonition, is to be rejected, Tit. 3.10. Those then are nearest to perdition, who after Admonition and Information, do still continue refractory.

Lastly, Of all those who defile the Temple, and are marked out for perdition, Antichrist it is, and his party that are the great defilers of Gods Temple: He is alled The man of Perdition, (2 Thes. 2.3.) both actively and passively: Actively, be∣cause he is a means to destroy so many thousand souls; and passively, because he is appointed by God to remarkable destruction. Take heed therefore thou art not found in the number of that Antichristian society, which is marked out by God for destruction. Come out of Babylon, least you be partakers of her plague, Rev. 18.4.

If you ask why God should be thus provoked by corruptions in truth or worship,* 1.266 the Reason is plain; Because his Glory is more immediately interrested in these things. Practical godlinesse and obedience are acceptable, but his truth and his worship, are that which immediately relate to him. Herein his jealousie is said to be drawn out.

Ʋse of Admonition. Pray and take heed you fall not from your stedfastnesse, and be led aside with the errours of the wicked: You see here is no dallyance, no wantonnesse allowed in this matter; God will destroy. Art thou not afraid of Gods wrath, of Gods vengeance? If it were but the anger of a man, or the persecution of a man, it might be endured; but God, who is a consuming fire, he will never bear this: He will not endure this. This Text would be like a fla∣ming sword to keep men from false and erroneous waies, if duly considered. This is that which undoeth us, people are either very sottish and stupid, not re∣garding any thing of Religion at all; or if they do, they do not with that sobri∣ety, that humility, that fear and trembling, addresse themselves to know Gods truths as they ought to do. There is a prophane, proud, unmorti∣fied frame of heart upon us, and then then no wonder we defile his Temple.

Him shall God destroy.

This is the punishment threatned to the Temple-defilers, and though but two words, God destroy, yet both have their weight. There are many evils and calamities that yet are not a destruction, that is the utmost of all paenall evils; and then, it's a destruction from God, whose wrath is like himself, Incomprehensible: It's not man, but God shall destroy.

Now what this destruction is, we have told you; not an annihilation of soul and body, as Socinians would have it; not a Physical destruction, but moral, viz. depriving the wicked man of all happinesse and comfort. We have handled this relatively already, as it is the Portion of the Temple-defilers, I shall now consider it absolutely: Eternal wrath and damnation is described here under the name of destruction, which is the reward of every wicked impenitent man, whether his sinnes be intellectual or bodily. And the Doctrine I shall raise, is,

* 1.267That Eeternal Damnation is the Destruction of a man.

It's the undoing of a man for ever. This Doctrine or Truth, hath a sting in it; and because men are generally so bruitish and feared in their evil waies, I do the rather pitch upon it, because truths that are of a more sublime nature, do not so easily penetrate.

Let us then improve this, Eternal Damnation is the Destruction of a man. It's the eternal undoing of a man.

To clear this, consider,

First, That it is the Scriptures way to represent Hell and Damnation under all those evils that are most terrible to sense, as on the contrary, Heaven is described by such nams as do usually delight most men. Hence it's called a Kingdom, and a Crown of Glory, and a City paved with precious stones. These are condescending expressi∣ons to us, who are apt to apprehend nothing great and admirable, but what is so to sense; and were not our natural corruption so greatly prevailing over us, such Scripture baites would soon take us. As it is thus for Heaven, so for the contrary, Hell and eternal damnation is described by all such terrible Objects, that the very naming of them, should fill us with great horrour; and do not think these are vain scare-crows, no; these expressions do no more represent to the full, the torment and pain of the damned indeed, then a painted fire doth a reall burning fire. Whatsoever the Scripture saith of this destruction of wick∣ed men, doth not arise up in the least manner, to the torment indeed. There∣fore that the meditation and preaching of this subject may be profitable, set

Faith on work; believe there is such a state of destruction coming upon impeni∣tent men, that all the undoing we can have in this life, is nothing to that eternal undoing. Let Faith warm and heat thy heart with this, and it will work won∣derfully to thy reformation. If to die be a thing of terrour, what is eternal death? What is eternal destruction? If skin for skin, and all that a man hath, he will give for his life, how much rather for this eternal life?

Secondly, This destruction consists in two things,

• The good it's privative of. And
• ...The evil it's positive of.

Schoolmen call it the punishment of losse, and the punishment of sense. The Scripture brings in God inflicting both, in that terrible sentence at the Day of Judgment, Depart from me, into eternal fire, Mat. 25.41. Depart from me, there is the privation of all good; Into eternal fire, there is the position of all evil and misery. Divines have disputed which is the greatest evil of these two; but Chry∣sostome answers, The privation of Gods face, is farre worse then all the torments in Hell: That Depart from me, is more terrible then eternal fire. Certainly, see∣ing such a destruction is coming, how much doth it concern all to watch and pray about it? Descendamus in infernum viventes, ne descendamus morientes, (said Bernard) Let us descend into Hell while alive by meditation, lest we really de∣scend thither when we die. But singularia sunt quae pungunt. Let us therefore con∣sider What losse it is. First, that this destruction doth consist in: And

First, It's the losse of God, in whom only is all happinesse. Depart from me.* 1.268 At his right hand are pleasures for evermore, Psal. 16.11. To be with God, and to enjoy him, is that happinesse which eye hath not seen, nor can the heart of a man conceive: For such as God himself is, such is the enjoying of him. He is the bonum in quae omnia bona, bonum quo nihil melius cogitari potest: The Jeho∣va. The beings of all created comforts that are scattered up and down, and parcelled in creatures, with their several imperfections, are united and conjoyn∣ed in him in transcendent perfection only. To represent what God is, and the enjoyment of him, would be to empty the Ocean with a shell. Then do we best esteem of him, when we judge him inestimable. Now our destruction lyeth, in being deprived of all that good which God would have been to us. Oh, with what indignation and anger should a wicked man look upon his sins! You have deprived me of God, and do you ask what I aile? My lusts, my wick∣ednesse, have taken God from me, how can I then but rore out? Would these be as good as a God to me? This should make thee cast off all sinne, as Paul did the Viper, saying, Wilt thou be as good, as great, as all-sufficient to me as God would be if I do serve him?

Secondly, This privative destruction, lyeth in the want of all comfort and peace, and joy that might be in the soul. Take away the Sunne, and there re∣maineth nothing but horrible darknesse; take God away, and the soul is full of all darknesse and horrour. Hence in Hell are said to be gnawing wormes, and weeping and wailing, and gnashing of teeth. Dives desired but a drop of water to coole his tongue, and but the top of his tongue, yet could not obtain it; not a drop, and for the top of the tongue. This was to shew that there could not be the least comfort, the least ease, the least quietnesse of conscience; and indeed this is the great part of Hell. Some have thought Hell to be nothing but the torments and horrour of conscience, but the Scripture can∣not so be put off Yet certainly, this is the Hell of Hell, the greatest part of destruction, that the guilt of a mans sinnes shall perpetually gnaw and teare his conscience, which will then be awakened, and will fall like so much scald∣ing Lead into the eye of a man. And if a good conscience be a continual Feast, that tormenting disquieted conscience in Hell, will be a continual unspeakable

evil. Oh, we see but what the very drops of this torment hath wrought upon men! Cain went up and down trembling, all the pleasures, all the delights, and travils he took, could not drive out that trembling. Judas, with what horrour doth he cry out? He cannot beare his burden. And therefore the damned brought in, crying to the mountains to cover them, and the hils to hide them, Rev. 6.16. Oh, is this nothing to you, or a light matter, who sit and hear these things! Those grosse and foul sinnes, which now make no torment nor gripings in thy conscience; thou canst runne into all beastly excesse, and thou findest no gnawing worms upon thee: Oh, consider, and believe it, the time is coming when conscience will be awakened, and not the least corner of thy soul will be freed from tor∣ments and howlings! Go on then, and eat and drink, and care for none of these things; but remember this, destruction will fall upon thee whether thou wilt or no. Oh, that men would pitty themselves! Or rather; Oh, that God would pitty your souls, and make you to consider the latter end of your sinnes! At last they will bite like an Adder, and sting like a Serpent.

Thirdly, There is a losse of all outward help and comfort from others. Here in this world, though we many times are in grievous losses, yet some comfort from a friend, is like the pleasant showers to the parched ground; and though they cannot deliver out of trouble, yet a word of comfort doth much refresh. But here the destroyed sinner is excluded from com∣forts and friends, and all. When Absolom was shut out of Davids pre∣sence, then there was a Joab to mediate for favour again, but when this destruction is, then no Saint or Angel can either comfort or help us: Yea, which is saddest of all, then that Mediatory Office of Christ doth cease. Then there is no Advocate to make Intercession; then the Blood of Christ will do no good. In the midst of all that guilt and trouble for sinne we have in this life, there is still this hope, That Christ is a Mediatour to re∣concile God and the sinner; but when this eternal destruction shall come upon thee, then there is no more hope, or help by Christ, then Christ is of no more use, or advantage to thee: So that the losse of all help, and all hope through Christ, must needs make this destruction more terrible.

* 1.269And as for the second part of this Destruction, which is Positive, That lieth in the accumulation and heaping up of all misery imaginable and possi∣ble, even for a God to inflict, or the soule and body of man to receive. It's (I say) in the heaping up of all misery: For the state of blessednesse ly∣eth not in any one, or many comforts, but in the aggregation of all desi∣rable mercies. So this state of destruction lyeth not in the sustaining of one, or many miseries, but the aggregation and conflux of all. Therefore the Scripture expresseth it under many names of terrour: sometimes dark∣nesse, utter darknesse; sometimes a prison, and chaines of darknesse there∣in; sometimes fire and brimstone, eternal fire; sometimes a place of weep∣ing, wailing, and gnashing of teeth; sometimes death, and everlasting death; sometimes judgement and condemnation. Now the Scripture useth not these words in vaine, but would hereby awaken and terrifie us, that we might at last cast away our sinnes, which are the onely fuell for this fire.

* 1.270In the next place, Let us consider, the Aggravation of this Destruction. And

First, It's an Eternal Destruction; A destruction that is alwayes destroy∣ing, and yet the party is not extinguished. If the Socinian annihilation were this destruction; or Origen's opinion for the salvation of men and

Devils at last, after thousands of yeares torments could prove true, here was some hope; but it's a living death, and a dying life, it's everlasting fire, it's the worme that never dieth. In all earthly calamities, on this side Hell, this is a mitigation, that they are not everlasting, they are but evil for a moment, there will be an end. But here thou art kept alive to be tormented for ever. Oh what a thunder bolt is that word for ever! Torment for ever! Horrour for ever! Fire for ever! yet so it is.

Secondly, It's an Ʋniversal Destruction in a moral sense.* 1.271 There is not the least mixture of any joy, of any hope. For as Heaven is a state of un∣mixed happinesse, there cannot a drop of gall fall into that ocean of hap∣pinesse: So here, there cannot a drop of honey fall into that ocean of gall; we told you not a drop of water for the top of the tongue only could be ob∣tained, much lesse for the whole body.

Thirdly, It's an Inevitable Destruction. God will destroy,* 1.272 Who can stop Gods hand? Who can hinder his blow? If a little of Gods wrath be kindled, Who can abide? How much lesse when he stirreth up all his wrath? It is the day of his wrath, when Kingdomes and Nations feele the day of his temporal wrath, How sad hath it been? Jerusalem had her day of Gods wrath, but these are onely drops to that ocean of his wrath.

Now manifold Uses may be made of this, but I shall instance onely in one here,

Of Instruction. Here is a plain and evident discovery of the madnesse and folly of wicked men, that will drink, swear, and walk in all their bruitish lusts. What hast thou not heard of this destruction from God? What dost thou not believe that after all these pleasures of sinne, God will destroy thee? We would wonder what a senslesse, bruitish and irrational a creature a wicked man is, that should be no more afraid of this destruction. Tell him of a temporal undoing, he shall be undone in his estate, in his life, and you make his heart as cold as a stone within him; but tell him soul and body shall be undone in fire and brimstone, and that for ever, he makes no matter of it; And why is all this? Either

First, Because of the Atheism and unbelief that is in men. Though Christ hath again and again threatned such a place of torment, yet they will not believe it.O if we had but faith as a grain of mustard-seed, it would remove these mountains of sinne! Or

Secondly, If men do believe it, yet because it's apprehended as a farre off, it's not present and imminent upon us, as many times temporal destruction is; and therefore like bruit beasts they regard only the present: Give me to day (say they) though to morrow I be damned for ever.

Thirdly, Men are either plunged in besotting lusts, or in the sedu∣cing temptations of the world. Many men are become like beasts through sinne. A beast will as soon understand things of reason, as they of faith and salvation; or else swallowed up in earthly cares and desires. Now when thus lusts are within, they forbid any outward good counsel to enter the heart.

For the Temple of God is holy, which Temple ye are.

We now come to the Reason, Why God is so exceedingly provoked against Temple defilers. The ground is, Because Gods temple is holy. Holy things are not to be violated, they are to be handled in an holy manner, Sancta sanctè san∣ctis. Holy things belong to holy men, and are to be used in an holy manner by such.

2. There is the Explication and application of this Temple.

If they object, We have no such Temple as was at Jerusalem; there is now no such thing under the Gospel as Gods temple. He interprets his meaning, This Temple is not wood or stone, but ye believers, who worship and serve God af∣ter his appointment, Ye are his Temple.

In the Greek, when he had said, The Temple of God is holy, then he ad∣deth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the plural number, because it relates to the subse∣quent matter, not Antecedent, which is usuall among Relatives. Ob∣serve,

* 1.273The holy Temple of God under the Gospel, is not any place, though ne∣ver so adorned or glorious; but persons believing and worshipping of him according to his will.

This Doctrine hath its great use. For once in Gods Church, while Popery and her principles reigned, all the holinesse spoken of, preached for, pleaded for principally, was holinesse of things, not persons; holy Temples, holy Al∣tars, holy Images; but reall, personal holinesse, which God commands, was despised and opposed. The Kingdome of God doth not come by observation, that is, we are not to look for external sensible pomp and glory, but it is within you, saith our Saviour, Luke 17.10. The Temple, the Church of God, are Persons believing. The Image of God is righteousnesse and holinesse in our lives.

To open this, consider,

* 1.274First, That God, while the people of Israel were unsettled, and their enemies were not fully conquered, appointed an ambulatory Tabernacle for his worship. This was the place to worship him in, and the Ark in it, was carried up and down likewise, and none might carry it, but men, even the Levites. So that when it was put on a Cart, and so carried, God was greatly displeased. The reason (say some) why men onely were enjoyned to carry it, was, that it might not at any time fall. For being a token of Gods presence and power, if that had fallen, it would have been a reproach to the God of Israel. But when God came to settle the people of Israel, and they had fully subdued their enemies, and the Government of the Land was established; then God would have a Temple set∣led. And though David had a desire to build it, yet because he had shed much bloud, not innocent bloud (though he did Ʋriahs) but because he had fought many battels, God would not have him do it, but Salomon, whose name signifi∣eth Peace. No hammer, nor any noise might be heard in making the Temple: Thus Christ was born in Augustus his time, when Janus his Temple was shut, and the world at peace; though indeed in the second Temple, there they did build with their tools in one hand, and their swords in the other, because of the oppo∣sition they had.

Secondly, This Temple that was built, it was very magnificent and glori∣ous, and was accounted equal to the seven great wonderous buildings of the world. It was a great building, and yet Solomon at the dedication of it removeth all carnal and low conceits from God, as if he were circumscribed within that place: For, saith he, The Heaven of Heavens do not contain thee, much lesse this place, 1 King. 8 20. It was not therefore that God needed such an house, or because he was contained in it, but because he was a great God full of Majesty, as Solomon sai••h; and therefore according to the Jewish Pedagogie, which consi∣sted in external and sensible Rites and Administrations, it was made so glo∣rious.

Thirdly, This Temple had a proper and peculiar holinesse, a relative holi∣nesse, being dedicated by Gods command unto his worship, and a typical holi∣nesse. It was typically holy, because a type of Christs body▪ Destroy this Tem∣ple, said our Saviour, and I will raise it up in thr••e dayes, John 2 19. Now when Christ the fulnesse came, this Temple was to be destroyed, as the Altars and Sacrifices with the Levitical Priesthood; even as the flower fals to the ground, when the fruit comes in stead thereof. It was relatively holy from two grounds:

1. Gods Institution: He commanded the building of it for his worship; and every thing, though never so little, yet had it Gods command for it, as also the Tabernacle had: They were to do nothing of their own heads, but according to the patern in the Mount. And then

2. It was relatively holy, Because of Gods special promise to be present there. Hence because it was a prayer in that very place, there was more acceptance of it with God; therefore they did use to pray, even their private prayers in this place; as the Prophetesse Anna, that departed not from the Temple, but served God with fastings and prayers, day and night, Luke 2.37. Yea, when they could not be bodily present, they did direct themselves towards the Temple; as we reade Daniel did, and though it was in danger of his life, yet he would open his window, when he prayed, and look that way, Dan. 6.10. though in the Text it be said onely towards Jerusalem, and therefore it we called an house of prayer. In Solomons prayer, 1 Kings 8.48. the captives of Israel carried into another Land, are supposed in their captivity to pray unto God with their face towards the Land of Israel, and also towards the Temple.

Fourthly, But from this Temple, to argue for such holinesse in our Church∣es: Yea, and with Bellarmine, and others to plead for private praying in the Church, more than in other places, as if there were more holinesse therein, and for the places sake, to have more acceptance, is unjustifiable by Scripture, John 4.21, 24. The time is coming, when they shall not worship in this mountaine, or in Jerusalem, but they shall worship him in Spirit and truth. There is no Jerusalem now, nor any place like Jerusalem; and now God would have us in every place lift up holy hands in prayer, 1 Tim. 2.8. It's therefore unwar∣rantable by Scripture to pray in a Church for the places sake, to have the prayer the more acceptable, as Bellarmine pleadeth. And indeed because there is no such peculiar institution, nor no such peculiar promise, therefore there cannot be such a relative holinesse. Private prayers in the Church, though pretended not to be done for the places sake, while we are at the publick Ordinances, are also incongruous and unwarrantable, partly, because they are against the nature of private prayer prescribed by our Saviour, When thou prayest shut thy door after thee, Mat. 6.6. Private prayer must be done in a private manner: and partly, because the Church is for publick Ordinances. We meet together in spi∣ritual communion, and while the society is singing, for thee to be privately praying, is unsuitable to the duty in hand, where there ought to be one heart, one mouth and consent.

Fifthly, Because the Temple was so glorious, and Gods promise was in a spe∣cial manner made to it, therefore the Jews put all their trust and confidence in this, though their lives were full of wickednesse and grosse impieties, yet because they had the Temple, that made them think themselves happy. Hence the Pro∣phet severely reproveth them for it, saying, Trust no more in lying words, say∣ing, The Temple of the Lord, the Temple of the Lord are these, Jer. 7.4. Hence at last God was so provoked, that he gave it up to idolatrous Heathens to be de∣stroyed, that a stone should not be left upon a stone. For Hadrian the Emperor quite demolished it; and in stead thereof built a place with a new name, calling it Aelia, and upon the gate set the Image of a Swine by way of scorn and deri∣sion to the Jews, to whom that beast was unclean. And thus truly God hath done with many glorious spiritual Temples under the Gospel: Where are the se∣ven Churches of Asia? And where is the pure Church of Rome now? The pre∣sent Governours of that Church glory of their succession to their former Wor∣thies, Whose faith was spread over the whole world, but they succeed them as vespae apibus, Wasps many times do Bees, or as night doth the day.

Lastly, Our Churches therefore do not resemble the Temple, an holy place dedi∣cated to God, but their publick Synagogues where they met together to pray and reade the Word, and have it expounded. Some find fault, that we call this mate∣rial building a Church; but use of speech doth fully justifie this. It's an ordina∣ry figure to put the place containing for the thing contained. Thus it's said, All Jerusalem went out: And, Oh Jerusalem that killest the Prophets, Mat. 23.77. which is meant of the Inhabitants thereof. Thus we call a City, or a Town, the people of the Town. But of this we have spoken formerly. But though there is no such relative holinesse in these places, as was in the Temple; neither are the duties regarded for the places sake, but the place for the duties; yet there is a moral and civil decency, or respect to be had to them, as we do unto places ap∣pointed for solemn meeting; and therefore are unfitly compared to barns or sta∣bles, or to be polluted like them, not because of any holinesse in them, more than in other places, but from a civil respect. But these things only occasionally by the way.

* 1.275The next main thing is, That believers joyned in a Church way according to Scripture, are Gods temple, and that requireth these things:

First, Purity and an undefiled life from the wicked wayes of the world. Though they be in the world, yet not of the world. This is called pure Religion, to keep a man defiled from the world, Jam. 1.27. And we must not be conformed to the fa∣shion of this world, Rom. 12.2. We are to be as Lot in Sodome, so farre from having fellowship with it, that we are to grieve in seeing and hearing the evil deeds of others. We are to be like the three Worthies in the midst of the fire, and yet our hair not singed thereby. Do not thou then judge of thy self, as the Temple of God, when thou art like a dung-hill; thy heart is not a sa∣cred Temple, but an open Inne or Market-place; all strange lusts may lodge in thee; thou art to take Christ for an example, not the world.

Secondly, Dedication, and giving up our selves wholly unto God. Thy soul and body are to be one Temple, onely thy soul is the Saxctum sanctorum; there should only be admitted choice and sanctified thoughts and intentions, Shall I take (saith the Apostle) the member of Christ, and make it the member of an har∣lot? 1 Cor. 6.15. Shall I take the Temple of God, and make it a publick stew for all lusts? As they said of their Temples, Procul ô procul este prophani: So do thou of all noisome and filthy sinnes. As there were constant Porters to watch the Temple: so do thou continually set a watch before thy heart and soul, that no unclean thing enter in.

Thirdly, Here is implied. Ʋnion of the members of the Church together. The Temple was not one stone, or a few stones scattered up and down, but exactly

and curiously joyned together. The Churches are compared to a bo∣dy, where there are several organized members, and all usefull one to ano∣ther.

Lastly, Communion; Not onely internal by faith and love, which we have with Christ the Head, and so with all the members. For this communion is in∣visible, but external in a visible society and fellowship one with another in the publique worship. Hence they are greatly reproved, That forsook the assembling of themselves together, Heb. 10.15. Visible communion in Church-Ordinances brings much glory to God, and great edification to our selves.

Ʋse of Instruction, What kind of societies we should be, who are Gods temple Gods house, Gods Church; What enjoyment of God? What effectual participa∣tion of his presence? The body by its senslesnesse doth quickly discover, whether a soul be in it; and the soul will quickly manifest, whether God and Christ be in it: if the Temple of God, What holinesse and purity ought to be in our lives? Oh this is the glory of the Church! Let us not do at upon a meer feigned and invent∣ed holinesse of things and places, but let us magnifie personal moral holinesse; to this the promise is made. This is the true and blessed glory. This makes us like Angels, and our Churches like Heaven.

Verse 18. Let no man deceive himself, if any man seemeth to be wise in this world, let him become a fool, that he may be wise.

THe Apostle having sufficiently declared the sinfulnesse and punishment at∣tendant of those, who defile the Church of God by corrupt Doctrines, he doth begin in this verse to remove those obstructions in the way, that may hinder the good use of what he had said. For though the food be never so good, yet if the stomack be sick and undisposed, we cannot look for good nourish∣ment.

Now the first stone, that was to be rolled out of the way (there could be no sowing of this divine seed with hopefull successe, till that was removed) was the self-conceit of their own wisdome, and the admiring of the worldly humane ex∣cellencies that they saw in their false teachers. Till this Goliah be killed, the Apostle doth not expect their obedience to what he had said. Hence in this eighteenth verse, he beginneth to dehort from all self-conceit, and earth∣ly wisdome; and in the Text he declareth a two-fold pernicious and dangerous effect thereof.

First, That it is a meer deceiving of a mans self, Let no man deceive himself. That which the proud wise men of the world applaud for gold, will prove but drosse; he will see it was a meer empty swelling, not a man-child they travelled with.

Secondly, The necessity of relinquishing and abdicating this wisdome, as the great enemy to true and heavenly wisdome, which is the other dangerous effect, Let him become a fool, that he may be wise.

So that this Text is an hammer to beat down all those high and lofty things that are in our carnal understandings, and to lead all our thoughts and apprehen∣sions captive into the obedience of faith.

Now this Dehortation doth belong both to the Teachers he had reproved, and to the Auditors. For if ye ask, What made the Doctors defile the Temple with errours and heresies? It was only humane wisdome, and proud understandings.

And, What made the Disciples so factiously preferre one above the other? But still that doting upon humane and earthly wisdome.

Thus the Text is an excellent Antidote against the proud flesh; or rather proud spirit, that may be either in teacher or hearer.

For the first Effect, A mans self-deceiving, that is coincident with the other subject I am insisting upon; therefore I wave it, and come to the duty of Abdi∣cation, and renouncing of this humane wisdome, If any man seem to be wise, let him become a fool. This bunch upon the Camels back must be levelled, ere it can go thorow the eye of a needle.

The first Doctrine, which is implyed only, shall be,

* 1.276That humane and earthly wisdome is a great enemy to all the heavenly things of Christ.

The Kingdome of Heaven, and the Ministry of the Gospel, hath not a great∣er adversary in the world amongst mens corruptions, then this. This is the great mountain in our way, Rom. 8 7. A carnal man is enmity against God. A mind whose thoughts, intentions and reasonings are wholly upon carnal motives, it's enmity in the very abstract; it's as bad as the Devil; all that it hath and is, is nothing but enmity, and that against God, the only wise, the only great good, the only God: What hath thy earthy wisdome no other adversary to fall upon, but the mighty wise God? Yea, it's not only actually rebellious against Gods Law, but it hath not the very power to be subject•• There is no actual or potential subjection; it cannot be. Therefore our Saviour to demonstrate how farre such wise men of the world, were from being his Disciples, he takes a little child, and setting him in the midst of them, saith, Ʋnlesse a man become like this child, he cannot enter into the Kingdome of Heaven, Mat. 18.2, 3. Now the holy and heavenly things of Christ may be reduced unto three heads:

• 1. The supernatural Matter and Doctrine to be believed.
• 2. The Manner of promulgation of this in the holy Scriptures.
• 3. The holy and spiritual Duties that are required of us.

In all these, you shall see, a man with no more than natural humane wisdom to be the greatest adversary therunto: yea, and the more parts, and the more wisdom he hath, the more indisposed subject he is to receive or believe supernatural truths. Insomuch that wise men thought no man that had wisdome, could ever acknowledge the Christian faith. So Tertullian said, the Heathens would won∣der, that such a man, a good, and a wise man would ever turn Christian. Thus what Tertullian said excellently concerning Christs Incarnation, in regard of the humane wisdome of the world, That a God should be made man, be crucified, &c. Prorsus credibile, quia impossibile; & non pudet, quia pudendum. It's true of many others doctrinals and practicals in Christs kingdome; yet truly, Divinity doth require of us no more than all humane Arts, Discentem credere oportet. If a man doth not believe before he understands, he can never attain to knowledge: and so saith Austin, in Religion, Non intelligendum, ut credatis, sed cre∣dendum, ut intelligatis; We must not understand to believe, but believe to un∣derstand.

Let us consider, First, What an enemy to the Doctrine believed, the fleshly, hu∣mane wisdome of a man is. And

First, This humane wisdome puffeth a man up with pride, that he will not enter∣tain such divine mysteries. And this swelling or puffing up is immediately contra∣ry to an act of faith: For faith hath an obediential assent, namely, because God saith it; let my understanding cavil and argue never so plausibly, yet faith makes it obedientially yeeld unto the testimony and authority of God. Wonder not

therefore, if humane wisdome be such an enemy to Christianity, because faith and that are at immediate contrariety; faith bids the mind stoop and yeeld; hu∣mane wisdome bids it lift it self up. Hence the Scripture cals it, The obedience of (or to) faith, and it's the captivating of the understanding, the beating down the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every high thing that exalteth it self, 2 Cor. 10 5. So that faith is a kind of mental martyrdom, it puts to death those high and lofty thoughts men natu∣rally have. Seeing then humane knowledge puffeth up, and filleth a man with pride, this putteth a man into an immediate contrariety unto believing, which is the Christians knowledge.

Secondly, Humane wisdome, as it doth immediately oppose faith in its obedien∣tial assent; so also humility, which is the instrumental grace to receive all the my∣steries of Christ. Humility is not only a grace it self, but a vessel to receive other graces. The humble and meek he will teach his way, Psal. 25.9. I thank thee, O Father, that thou hast revealed these things to babes, and hid them from the wise men of the world, said our Saviour with much hearty affection, Matth. 11.25. The valleys they receive the drops of heaven, and are more fruitfull, than the mountains, though high, but barren. So that humane wisdome is as great an hinderance, as humility is a furtherance. Lay down then all high and conceited thoughts, when thou comest into Christs school; yea unteach thy self all thy former opinions and arguments, and be like an rasa tabula, as Aristotle said the soul was, for the Spirit of God to write divine truths upon thy heart. Doth not the Wiseman tell us, That he who is wise in his own eyes, there is more hopes of a fool than him? Prov. 26.12. Therefore saith he, Leane not unto thy own understanding, Prov. 3.5. Oh this humility would preserve against all heresies, all dangerous opinions! An humble man is like the Tree planted by the waters side. God hath two places (as it were) to dwell in; Heaven is one, and the humble heart is another, Isa. 57.15. God by the Prophet in that place, accounts of such an heart, like as unto his glorious Throne in Heaven.

Thirdly, Humane conceited wisdome must needs hinder the entertainment of Christs truth, Because it sets it self on the Throne to be Judge, and to de∣termine truth or falshood according to her own principles. It makes weights, and a standard of its own, and will weigh even what God and the Scripture saith by its own self: yea humane wisdome doth not only thus intrude into the throne, but hath her instruments, the Socinians, who plead to have her the Judge, and the Determiner of all religious controversies. What from Scripture hath by the Orthodox been asserted to be, that these will put upon reason, making it the rule of faith. Hence there is no Trinity with them, not three Persons and one God, because it's against their reason. Christ is not truly and essentially God, because against reason (say they) Christ was not a Mediatour by his bloud as a Sacrifice to expiate our sinnes, because against their reason. Thus you see what a direct adversary the reason of man, as of it self, is against divine truths; whereas what the Apostle speaks of the woman, He did not permit her to usurp Authority over her husband, or to speake in the Church, 1 Tim. 2.12. The same ought to be applied to humane wisdome, not to usurp over faith, or to speak authoritatively in the Church. It's true, a mans reason or wisdome may be considered two wayes:

• 1. As corrupt and darkened through original sinne; And in this re∣spect onely we speake of it, as such an adversary to the mysteries of Re∣ligion.
• 2. As enlightned and sanctified by the Word, and the Spirit of God. Now in this later respect, though it be not a Judge, but is to be judged, yet it's an ex∣cellent instrument to faith. When faith hath first laid its foundation, then

• reason and learning succeeding and building upon it, is wonderfull serviceable for the explication and confirmation of divine truths. I speake as unto wise men (saith Paul) Judge ye what I say, 1 Cor. 10.15. Thus civil pru∣dence, and all humane literature, while it's a servant, not a Mistresse, is of wonderfull use; but when with Hagar it will pride over Sarah, then cast it out of doores. That which some adversaries to learning object, That learning is never sanctified, is contrary to the instance of Moses, who was skilfull in the Aegyptians learning, which was the fountain and seminary of all learning to the world. And thus the Apostle Paul, as he sanctified some verses out of Heathen Poets, as Tertullian expresseth it: So God had also sanctified all his humane abilities. But herein earthly wisdome is so repug∣nant, because it's apt to make it self judge. And although nothing in Religion be against sound reason, yet many things are above it, such as it cannot reach unto.

Fourthly, Humane wisdome is such an opposite to heavenly truths, Because of its subtilty to finde out cavils, and excogitate Arguments against the Truth. Insomuch that the more learned and knowing men are, the great∣er difficulty it is to believe; men who have lesse parts and learning, know not all those subtil and specious Arguments, which Heretiques, especially if learned and subtil, do bring forth: They know not what the Socinians have to say against the Trinity, against the Deity of Christ. What Arminians for Free-will. What the Papists for many of their superstitious wayes; and it's well they doe not, not but that the truth is evident against them, onely it might shake and stagger their faith, who are weak; whereas men of know∣ledge, exercising themselves in their Bookes, that they may be able to confute them, meet sometimes with specious colours, yea even some seeming Anakims in the way. Mans wisdome is farre more able, Destruere falsa, then probare vera; we can better object against truth, then by faith assent to it; and then no wonder it be so apt to miscarry.

Lastly, The more wisdome and knowledge men have, the more busie the Devil is to make them on his side. Because the Serpent was more subtil than other beasts of the field, therefore the Devil used him, Ornari à te Diabolus quaerit, said Austin to a great Scholar, whom he would glad∣ly have converted. Most Heretiques have been men of great parts, of admira∣ble eloquence to perswade and winne men: Good Elocution and Rheto∣rique is so apt to beare all downe before it, that Hercules was made the God of Eloquence by some Heathens, as if it had as much strength as he.

Ʋse. Then how much are men of parts and understanding to be∣waile themselves? God chooseth babes and simple ones rather than such. Study humility, renounce thy understanding, become a little childe. Oh it may be, that which thou art so proud of, so confident of, will be the means to damn thee, as Absolom's hair was his death!

If any man thinke himselfe wise, let him become a foole, that he may be wise.

The Doctrine observed is, That humane and earthly wisdome is a great enemy to the things of God.

In the matter of Doctrine to be believed, we have demonstrated it already.* 1.277

The next thing in order is, The manner of Declaration and Publication of it in the Scripture. And here we shall find worldly wisdome to be a great adver∣sary: But I shall instance in one thing only about that, and that is, The simplici∣ty and plainnesse of the style. That whereas there are two things that are ex∣ceeding apt to take with the world; The one with Rational men; The other with Affectionate men. The Scripture seemeth to be furnished with neither. For with rational men, strong demonstrations and scientifical probations prevail ex∣ceedingly; they lay, they are slaves to reason; bring a rational argument, and this is such a cord, that the strongest Samson cannot break. Now many times men of strong reason are no wayes Rhetorical: As the earth, where mines of gold are, is barren of grasse and flowers. It's as absurd (saith Aristotle) to expect moral discourses from a Mathematician, as mathematical demonstrations from a Moralist. So then, some men are presently conquered by acute, meta∣physical argumentations. This the Scripture hath not; for that dictateth, not argueth, which is indeed most sutable to the divine Scripture. Bradwardine, who is called, The profound Doctor, professed of himself, while he was a Chri∣stian, yet not throughly sanctified by grace, that he was weary of hearing Pauls Epistles read in the Church: And why? Because Paul had not metaphysicum ix∣genium. Some then look for learned demonstrations; Others are ravished with the sweet musick of humane Rheto••••que And Austin confesseth this great va∣nity in himself, That he could not delight in the Scripture, because of the want of that, as he thought: He looked for Tully's flowers there, and the Scripture simplicity he disdained. It was the saying of an Atheistical Critick, That he esteemed one of Pindar's Od••s before all David's Psalms. Thus you see, as it was with Christ himself, many looked for an outward stately pompous Messias; and because he came in that outward way, he was a slumbling block to many. Christ crucified, was foolishnesse to the learned Gentiles. In the like manner it is with the Scripture, because it hath not the Aristot••lical demonstrations, or the Ciceronian perswasions; Therefore the Scripture is to them, as Jobs white of the egge without any taste. But to remove this carnal prejudice.

First, For learned men, who expect demonstrations, consider, That it being the Word of the most High God, it is most decent and gracefull, that there should no other Argument be used but Authority. And therefore if you doe rightly consider, Moses his relation of the Creation of all things, is of great∣er force than all rational demonstrations. Kings use to say, Teste meipso; and thus it is most becoming the Majesty of God, to have his Pen-men say no more; but God said it, God did it. Therefore howsoever one Heathen said of Moses, Bexè dicit, sed nihil probat, He speaketh well, but proveth nothing; yet another Heathen, when he heard the relation of the Creation by Moses, said, I like this (saith he) he speaketh like a God. All scientifical demonstrations are farre inferiour to divine Authority. Therefore you see the greatest men of rea∣son have been wonderfully perplexed about the Creation. It's said, Aristotle thought the world was from eternity. Besides, that seemeth reason to one man, which is not to another. And this seemeth to be a good reason, till a man of strong parts cometh to shew the weaknesse of it. In that the Scripture then is

only assertory, and that in the main principles of our Religion, it therefore is most consonant to Gods Majesty; and that holy confident relation by Moses without so much as any attendance to go about to prove it, doth evince the Di∣vine Authority of it.

Secondly, While learned men seek for such rational demonstrations, Let them take heed, lest while they seek for Reason, they lose Faith. Christians are believers, not Artists. Now, what is faith? A captivating of the under∣standing to Gods testimony, 2 Cor. 10. It's the evidence, or conviction of things not seen, Heb. 11.1. By faith we understand the world was made, by faith we believe there is a God, and that he is a rewarder of those that come to him. Faith is not an argumentative Discourse but an obediential Assent. Thou there∣fore that judgest Arguments from Authority, though Divine, to be farre infe∣riour to demonstrations; thou forgettest thy profession is to be a believer; yea, it's the greatest reason in the world to believe Gods testimony: So that we may say, Religio est summa ratio: There is greater reason to believe the Scripture, then to assent to any demonstration. So that though Faith be not Reason, yet there is the greatest Reason for Faith. And for those, who look for Rhetorical flourishes, and fanciefull expressions, let them consider,

First, Some places of Scripture have strong and masculine eloquence; not in∣deed that light and meretricious habit of humane Oratory, but a grave M••tron∣like cloathing; such is the Prophecy of Isaiah, and other places: Yea, even all those parts of the Scripture, where there is least of humane Rhetorique, yet there is a grave and decent expression fit for such heavenly matter ther•• reveal∣ed; and this is indeed the best and most genuine Rhetorique, when the matter is so expressed, that not the words, but the matter doth appear, that the leaves do not hinder the fruit. It pleased God by the foolishnesse of preaching to save those that believe, 1 Co. 1.21. If we have a jewel or precious pearl, it's own native lustre is better than any painting of it. So divine matter the more plain and clear it is, the more admirable it is. It's the matter, not the words that do convince and convert. Words may please the fancy, but it is matter that woun∣deth the heart. Savanarola a man of great piety, and acknowledged even to be a Prophet by Machiavel himself, relateth this of himself remarkably, that being Preacher at Florenc••; he thought to do good by following the rule of Rhe∣torique, and industriously attempting humane eloquence; but still his people they were as wicked as ever; then he tried to preach in an high scholastical way, thinking by such sublime discourses to work on them, but still his preaching wrought no good: At last he betook himself to a powerfull, plain preaching, according to the style and manner of the Scripture: then his Net was presently full of F••sh: Then he made a very earthquake, or rather an heart-quake among them, thereby so overturning Satans Kingdome, that the Devil was never quiet, till he had stirred up the pharisaical and ungodly Monkes and Friars to put him to death. Though plainnesse of preaching be thus the readiest way to change the heart, and is most becoming divine matter, yet we deny not▪ but Eloquence and Oratory, and all other parts of Learning, are the good gifts of God, and may in a subservient way be very usefull. This is to borrow gold of the Aegyptians, as the Ancient said, and to help the Israelites with it. Qui dedit Petrum pisca∣torem dedit Cyprianum Rhetorem. Thus Reason also to Faith, is like the Dew that fell before the Manna, to preserve and keep it safely. Thus have we dispatch∣ed the second.

* 1.278The third remaineth, and that is, Earthly wisdome is a great enemy to those spiritual and practical duties that God requireth of us. And indeed if ever any man be to become like a little child, it is in this respect. Hence we are command∣ed to be Children in malice, to expresse such innocency, and harmlesnesse, and humility, as they use to do.

Practical godlinesse hath a great deal of seeming foolishnesse in the eyes of the world. As

First, The whole Doctrine of self-denial is a very foolish thing to carnal wis∣dome. Our Saviour requireth this, as the foundation in all those who are to come to him. Now a mans self is to be denied two wayes:

1. There is his sinfull and unlawfull self in the pleasures and profits of sinne. This must be totally renounced: But how absurd this is, appeareth, in that it is Pulling out our right eye, and cutting off our right hand. But then

2. There is a lawfull self, which is seen in our affections even to lawfull things. Now here also a man must-moderate himself; yea hate all, when it cometh in competition with Christ. If a man hate not father or mother for my sake, he cannot be my Disciple, Luke 14.26, Those that marry must be as if they married not, 2 Corin. 7. If a Christian set himself to such a mortified, crucified life, and not bid his soul take its ease, and be vain∣ly merry with the world, he is judged a simple foolish man for his la∣bour.

2. The duty of faith in relying upon Christ onely, and renouncing our own righteousnesse, is the great Gospel-command, yet nothing is more foolish and absurd to humane Reason than this. All the Philosophers thought of no other righteousnesse, but that of workes. The Pharisees, yea all the Jews, they looked onely for justification by the workes of the Law. Paul till wholly new moulded by the Gospel, could not judge all things dung and drosse for the righteousnesse of Christ. This is the Rock at which many have split∣ted their comforts. All Popery findes this a stumbling block, and it's so foolish a thing judged by them, that they call it a putative imaginary righ∣teousnesse, as absurd a thing (say they) as if we should say a deformed Thersites was fair and beautifull by another mans beauty: Therefore this way of faith is only by revelation.

3. The duties of Humility and Meeknesse, especially forbearing of one ano∣ther, and loving our enemies, is esteemed high folly in worldly mens esteem. The Heathens thought it a very justifiable thing to hate their enemies: Yea, the Pharisees traditional Doctrine, was to hate their enemies. There∣fore when Christ came with his, But I say unto you, love your enemies, doe good to those that hate you, pray for them that despitefully use you, Mat. 5.44. This seemed to make a man a fool in the world. More particulars we might instance in. But

Let the Use be to remove every thing that exalteth it self against Christ, and his wayes. Thy carnal wisdome is the first enemy that must be destroy∣ed. Do not think thy self wiser than the Scriptures; submit to the dictates thereof: What that saith is to be believed; without further dispute, believe: What that faith is to be done; without further cavils immediately obey, though it be thy right eye, that it must be pulled out. If you aske, Why men doe not mortifie their sinnes, and live more strictly? It is carnal wis∣dome that judgeth another life more creditable. Thus it is also concerning every Gospel-duty.

If any man among you seeme to be wise, let him become a foole, that he may be wise.

The Text perswadeth us to put out our right eyes, as Nahash the Ammonite did Davids Embassadours; onely that was for their hurt and reproach, this for our great profit and honour. Humane and earthly wisdome is the great enemy to all heavenly things. That Doctrine hath been dispatched.

We come now to consider the Description of this humane wisdome, and the Apostle hath two diminishing limitations:

First, If any man seem to be wise, he doth not say, if any be indeed wise, but if he seem to be either to himself, through pride and vain-glory, boasting of that which is not in him, as the empty vessels make the most sound, and the em∣pty carts most ratling in the streets; if so, it's like another expression of this Apostle, If any man thinketh he knoweth something, he knoweth nothing as he ought to know, 1 Cor. 8.2. Or else, if he seem to be wise in the opinion and repute of others; and then this wisdome is like honour, more ••n the imagination of those that repute him so, then in the person himself, Plus in h••••orante quam honorato: But either way, you see it's but a seeming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it's but a wis∣dome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the colours of the Rain-bow, which are no colours indeed, but a meer appearance by the Sunnes reflection, as some say; whereas the Scri∣pture-wisdome is so indeed and in truth, Let him become a foole, that he may be wise; he doth not say (as before) that he may also seem to be wise, but wise in truth.

The second diminishing limitation, is from the nature of it, If any man seem to be wise in this world, it doth not denote the place, where this wisdome is; for so the Apostles wisdome was in this world, because they were men in the world; but the Object and the Manner of tendency to it, is worldly. It's about the world, and rather a worldly manner; therefore in the next verse, he saith, The wisdome of the world, not in the world: So that this is a very debasing re∣striction; it's the wisdome of the world; it doth not at all further to Heaven, or to eternal happinesse, or to eternity, it's only about these fading things, which live and die together almost. Observe

* 1.279That all humane and earthly wisdome cometh farre short, and is but a meer shadow and appearance in respect of Scripture wis∣dome.

Even the seven wise men of Greece, were but seven fools if they be brought to the Scripture. Aristotle with all his syllogistical arguments, speaking of so many fallacies, yet all his learning was but a fallacy. Here was no true and solid wis∣dome, which might make them happy. Therefore the Apostle tels us of the op∣positions of science falsly so called. 1 Tim. 6. They were not Philosophi (though Pythagoras out of humility assumed that name, acknowledging God onely to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) lovers of wisdome, but of vanity. All that knowledge was a cloud, a shadow; and they were as if an hungry man should open his mouth wide, think∣ing to feed himself with air, and had no true food at all.

* 1.280Now the wisdome of the world may be divided into two heads,

First, Their speculative and contemplative wisdome, which consisted in the Liberal Arts, as they called them. In this they had great renown, and for this they were admired, having many monuments and statues dedicated to them; as

Rome did to one great Rhetorician with this Inscription, Regina urbs, regi elo∣quentiae. The Queen of Cities to the King of eloquence. This they called Scientia.

Secondly, Their Political and Civil Prudence, or Moral, whereby as men and societies they labour to make themselves happy, and to lead a pleasant life. Socrates is commended for this, that he brought in moral Philosophy, reducing all speculations to practice. Now answerable to both these, the Scripture teach∣eth us,

1. A way of believing, which farre exceedeth their contemplative science. And

2. A right motive of doing, whereby we may indeed be partakers of everla∣sting joy, and this farre surpasseth all their morality.

First then, let us shew, Wherein the faith of a Christian, commanded by the Scripture, doth farre surpasse all humane knowledge and science, which men by nature do glory in. And

First, Faith doth surpasse all humane sciences in the dignity of the subject. The matter about which a Christians faith is exercised doth farre transcend all that about which humane knowledge doth exercise it self: For the highest that they could reach unto, is only to the knowledge of natural effects, produced by natu∣ral causes. And if any could prove these by the former; this they called a demon∣stration: Though some men say, No man ever yet gave a demonstration, à prio∣ri quoad se, but quoad nos. So then, all the excellent wisdom of the world, hath been only to consider the nature of sublunary things, or to discourse about the nature of the heavenly bodies, and their motions; and if they did arise to consider of a God, the Maker of these, it was in a very uncertain, doubtfull way. Hence the Apostle speaks of them, Acts 17.27. that they were as men in the dark, feeling after a thing to find it, as the Sodomites smote with blindnesse felt for the door. This is all our humane wisdome can help us to, but now by faith we have the supernatural mysteries of salvation revealed unto us. The Scripture tels us, Of a God in Christ, reconciling man to himself; of mans original misery; of Christ the Mediator. Alas, how poor and contemptible are the highest notions even of Plato, though called Divine, when you come and read Paul? There are such admirable and heavenly truths revealed in Gods word, that all humane wisdome was no more able to find, or apprehend such things, then a dwarf could reach to the Heavens. If we then consider the dignity and worth of that subject which the Scripture revealeth, and faith is exercised about, dirt is not more infe∣riour to precious pearls, than humane knowledge to faith.

Secondly, Faith differs from all their humane science, in respect of the excellency of the end. For the end of all Scripture wisdom is to bring us to eternal life. The Scriptures are able to make us wise to salvation, 2 Tim. 3.15. The things of Christ are said to be written, That believing we might have eternal life, John 20 31. There was never any humane knowledge could teach a man to be eternally happy. Platoes Divinity, and Aristotles Morality, though they have the words of happinesse, and have large discourses about it, yet wanted the thing it self. Oh then let us blesse God for Scripture-wisdome, for the treasures of knowledge re∣vealed there! Learn of David, How wonderfully was he affected with Gods word? What light and wisdome did he attain unto thereby? The Scriptures will teach thee such a blessednesse, and such a way to blessednesse, that could not enter into thy heart to conceive, before the light thereof came into thee.

Thirdly, Faith doth surpasse all humane knowledge in its certainty and infallibility. A man that believeth the truths of God revealed in the Scripture, hath more cer∣tain knowledge then all the more wise and learned men of the world. For the object of faith being Gods testimony, and his Divine Authority, it's as impossible for faith to be deceived, as it is for God to lie. Hence it's called, The full assu∣rance

of hope, Heb. 10.22. And we believe, therefore we speake, 2 Cor. 4.13. How could the holy Martyrs witnesse those divine truths even to death, had they not been possessed with full and sure knowledge of those things they died for? whereas if we look into all humane knowledge, there is very little certain∣ty: insomuch that some have expresly affirmed, Nihil scitur: yea that that also was not known; and what little certainty they have, appeareth by the contrary and different opinions in all their main points.

Fourthly, Faith doth more establish, settle and quiet the heart of men, then all humane wisdome. Solomon observeth a vanity and vexation of spirit, even in all humane knowledge: but now faith doth establish, settle and satisfie the soul, Heb. 11.1. It is the substance of things hoped for, and the evidence of things not seen. Those that want faith, are said, to be double-minded men, Jam. 1. inconstant as the waves of the Sea. Oh the anxiety and perplexities that meer humane knowledge hath cast men into! And so those who have no other bot∣tome than the Authority of Church, or the power of men to believe, These are reeds shaken up and down with every wind. Their faith is upon ambulatory and moveable considerations; wheras faith makes a man like Christ, The same yesterday, and to day, and for ever.

Lastly, The Christian faith is above all philosophical knowledge, Because of the strong and mighty effects it hath to convert the heart, and reform the life. Acts 15 9. Purifying their hearts by faith. How can ye believe, when ye seek glory one of another? said our Saviour, John 5.44. Yet these humane Gnosticks did only aim at glory; though Philosophers call them the Liberal Arts, yet they could not set them free from their lusts, whereas Christ, John 8.32. said, If my Word abide in you, you shall be free indeed. Never did humane knowledge make such wonder∣full converts, and work so great a reformation, as the Christian saith hath done. And although we have now too many, who say, they do believe, and yet do such things, as many of the Gentiles would be ashamed of; yet these men have not faith indeed, but the name and title of it; for as much as faith, though but like a grain of mustard-seed, would bid such mountains of lusts be removed into the Sea.

* 1.281In the next place, The moral or practical wisdome of the world cometh farre short of Scripture-wisdome, For

First, The most knowing men were ignorant of original sinne, which yet is the fountain of our calamity. The Heathens indeed bewailed the mortality and misery of man; but they know not our natural pollution, the ground of all. Yea, we see Paul himself, though a Pharisee, was not acquainted with that Law of sinne within him, till inlightned by the Word, Rom. 7. Now if men know not their disease, or the cause of it, they can never be cured. So that whatsoever precepts about living well they delivered, yet they built on a sandy foundation, they did not dig deep enough.

Secondly, All humane wisdome and prudence knoweth not how to mortifie and for∣sake sinne upon true grounds, because they were ignorant of Gods Spirit. Rom. 8.13. If ye through the Spirit do mortifie sinne. They did not crucifie the body of sinne, nor bewail it, because it was sinne, but for humane respects, as it did hinder the publique, or as it was prejudicial to their glory and fame, but they overcame one lust by another.

Thirdly, All earthly prudence cometh short of this wisdome, because it's cir∣cumscribed within the bounds of this world, and this life. It looketh out no further, whereas the Scripture giveth directions for the world to come, and for eternity. So that as a mans sense comes farre short of reason, because sense rea∣cheth onely to the present objects, but reason can compare past and future things together. So the best worldly reason cometh short of Scripture-wisdome, for that is limited only to the pleasures and profits of this world.

Ʋse of Reproof, To all those who glory in their worldly wisdome, speculative or practical. Thou art wiser in thy generation than the children of light; Thou art wise to do evil, but to do good thou hast no understanding: Who more crafty and politique than thou art in matters of profit and worldly respects? But who more ignorant and foolish in heavenly things? Oh that thou hadst the Scripture-wisdome for all thy craft and parts, thou wilt die and be damned as a fool: Boast not of thy self, for the Day of Judgement will discover who is wise, and who not.

If any man seeme to be wise, let him become a foole, that he may be wise.

We have considered the two diminishing expressions used by the Apostle concer∣ning earthly and meer humane wisdome.

Now let us consider the preceptive part of this Text, arising from the affe∣ctive. Seeing earthly wisdome doth deceive a man, is but a seeming wisdome, and a wisdome of this world only. Therefore the Apostle cometh with this command, Let him become a fool, that he may be wise.

To become a fool] is only in appearance, and in the judgment of the world; he speaketh by concession; the world will judge all true Scripture and heavenly wis∣dom to be foolishnesse. So that as the worlds wisdom is a real folly, but a seeming wisdome: So the Scripture-wisdome, is a real wisdome, but a seeming folly. Let him be a fool, that is, as David said, I will be more vile still, 2 Sam. 6.22. It was a r••al honour and glory to David to dance before the Ark, but a prophane scoffing Michel, she calleth it vilenesse and basenesse. Thus it is in∣deed the only true and sound wisdome, to believe and live according to Christs Rule; but with the world, this is onely folly, they mock and deride it. Observe,

That true Christian wisdome,* 1.282 is nothing but folly in the worlds account.

To believe Christs Doctrines, to keep his Commandments, makes a man ve∣ry ridiculous and absurd in the worlds account. You see what Paul said of the Apostles, who were the eminent starres in this Christian Heaven, They were the off-scouring of the world, and a spectacle to men and Angels, 1 Cor. 4.9. They were as contemptible, as the dirt under the feet. But as the starres in Hea∣ven are of a glorious excellent nature, though they have those ugly names, of a Dog and a Bear: So the Apostles, and all true Christians are the seed of God, and shine as lights in a dark night, howsoever the dogs of the world do bark at them.

To prosecute this,* 1.283 I shall remind you of Austin's division of the whole mat∣ter of Christian Religion or Wisdome, viz. the Credenda, Speranda, and Agen∣da, Things to be believed, hoped for, and practised; and instance how all these particulars are a meer folly and reproach in the world. And

First, For the things to be believed, there are these seeming follies:

First, The very way of Christianity, that it is not a knowledge but belie∣ving. This be the great wits of the world, hath been accused as a foolish thing. Indeed one Hebrew word for a fool, comes from believing, because it's a simple, childish thing to be too credulous; a fool believeth every thing; and in political wis∣dome, that is a famous Apophegme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but in matters of Religion.

There cannot be any greater wisdome than to believe God speaking concerning himself. For who can know any thing of God, but by God himself? As we cannot see the Sunne, but by the light of the Sunne. Howsoever therefore the great Heathen Philosopher called Christians, Credentes, by scorn; yet indeed this is the most sure and infallible way. Julian that wretched Apostate, but a great admirer of humane learning; Nazianzen saith of him, he would brag, and say, The Heathens had all the learning; but you Christians, Vestrûm est in∣fantia & barbaries, nec quicquam aliud quam crede vestra est sapientia. See what a fit instance this is; they said Christianity was infancy, childishness, barba∣risme, and they had no other wisdome, but only believe. Nazianzen first tels him, That the Pythagoreans would abhorre that argument; for they said of their Master, Ipse dixit, ulterius non est quaerend••m, but our belief is not in men, but in the word of God, which truth was confirmed by signs and wonders. So then, take heed of this sinfull distemper; curiosity and pride in knowledge, to be wise above what is written: It was Adams sinne at first, to affect a knowledge not vouchsafed him.

Secondly, The Matter believed, that hath appeared a great folly to the wis∣dome of the world, is, That God should be made man, that he should die, be crucified, and by this means work salvation for the poor sinner. This whole Systeme of Gods dispensation, seemed but an heap of foolish imaginations. Lu∣cian that prophane dog, who (they say) was torne in pieces by dogs, by deri∣sion, called Christ, The crucified God. Therefore Paul hath that expression, I am not ashamed of the Gospel of Christ, Rom. 1.15. He was not ashamed of it, though the Heathens, the wise men of the world despised it; and herein con∣sider, the unreasonablenesse of the Heathens, that could and did believe such monstrous things about their gods, even as those that committed all wickednesse. Hence Austin well speaking of Seneca's advice, to set some wise grave man, as Cato before us, that we may not sin, said, He must propound a man, not any of their gods, for every one of them was noted for some filthinesse, or other. Hence he in Terence encouraged himself to lusts, because their gods did so. The Hea∣thens (I say) that could believe such monstrous and filthy things about their gods, and worship them, yet would deride at Christ crucified, though ri∣sen with power, working many miracles, and teaching nothing but admira∣ble holy duties: But now in all this dispensation about Christ, God shew∣ed his manifold wisdome, even farre above that, which was in making the world.

Thirdly, The Manner of propagating and spreading this faith through the whole world, was very contemptible and foolish in the worlds account, though mighty powerfull and confounding the wise things of the world. At first Christ doth not raise an army of men, or legions of Angels, but only twelve men, and those of a mean contemptible way, and these served to leaven the whole world. These were the light and the salt of the earth. Here the mustard-seed, lesse than other seeds, grew bigger than any other. What Caesars sword, or the Philoso∣phers knowledge could not do, that this plain preaching did effect. All the power of men, and the gates of hell have been no more able to stop this preach∣ing in the powerfull effects of it, than to binde the Sunne in chaines, that it might not runne its race. Now, though this is mighty and powerfull, yet it's very foolish and despicable in the worlds account. And thus you have the first part.

* 1.284For the second, The Matter of a Christian hope, that also is very foolish. A man must be the worlds fool that doth part with all for this hope, even the Resurrection of the dead to eternal glory. This was the incredible paradox, Why should it seem incredible to you, said Paul, when he preached this Resur∣rection? For this he was accounted a mad man. The Athenians, so famous for

knowledge, when Paul preached this, they called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a babler, a trifler, or as others, a sacrilegious fellow. Indeed to prove this Article of Re∣ligion by natural reason, or by examples in nature is impossible, though learned men bring pleasant illustrations of it; but to those that denied it our Saviour said, They erred not knowing the Scriptures, nor the power of God, Mat. 22.29 We see the Artificer can turn by his Art some kind of earth into curious re∣splendant glasse; and cannot God mueh rather make this vile, corruptible body glorious and incorruptible? But

Thirdly, and that chiefly, The Duties required by Christ,* 1.285 and all that pra∣ctical way of godlinesse, which he enjoyneth, carrieth with it a great shew of folly. We shall instance in some things, that so we may not be ashamed to be godly, though accounted the worlds fools and mad men. Many men have know∣ledge; they are convinced that it's their duty to live a more strict, precise life; but they are ashamed, they cannot abide mocks and derisions, which the power of godlinesse will expose us unto. As

First, Christ requireth of all his Disciples, to live contrary to the wicked wayes of the world. Christs Disciples must live in a singular way to the world. Pure religion is to keep a man unspotted from the world, Jam 1.27. especially Rom. 12.2. Be not transformed to the fashion of the world. See then, whether these duties will not make a man the worlds fool: He must not swear, or curse, as they do; be unclean, and runne in excesse of riot, as they do; be proud, and earthly, and unjust in their dealings, as they are. Now there is no man, if he be thus carefull to avoid all the defilements of the world, but he shall be like the Owl among other birds; they are so strict, so singular, and this they deride, when it's no more than Christ hath commanded. Who would put himself upon the scorns and contumelies of others, were it not Christs command? Take up this principle, I must not live as most do, most men are damned, most men walk in the broad way to Hell; there is therefore a narrow and strait way, that I must strive to enter in at: The world lieth in wickednesse, hath many wicked, bruit∣ish, superstitious eustoms; it's the place, where the Devil reigneth: And there∣fore whatsoever wicked men say, do thou and thy family serve the Lord: Let them make songs of thee, raise lies, and speak disdainfully, do thou still perse∣vere to be Christs fool. Beza's name was Theodorus, and Genebrard the Papist, he by scorne calleth him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The fool of God; it may be he spake, as Caiaphas truly, though he did not meane so; for Beza de∣sired rather to be a foole in the worlds account, than be one of Romes wise men.

Secondly, It is a folly in the world to be so fervent, zealous and active in matters of Religion. They like well enough a general profession of Christianity a lukewarm obedience unto all the duties thereof; but this zeal is forwardnesse, they cannot abide, that is rashnesse, indiscretion, that's madnesse and wilde fire. Now it's true, there may be an ignorant and a rash zeal; but men are apt to judge so of any more powerfull and forwarder practices of holinesse, than they themselves use. Whereas the Scripture is plain, That no man can be saved, that doth not make it his businesse, his work, his one thing necessary, to do the work of God. The kingdom of heaven suffers violence, and the violent take it by force, Mat. 11.12. Doest thou think then by thy formality, coldnesse and luke∣warm moderation ever to attain Heaven? Is not Christianity compared to stri∣ving in a mastery, to running in a race? Do ye not read of Pauls striving for∣ward, and forgetting all things that are behinde? Phil 3 Did not the holy Ghost descend in the form of fire, with a mighty rushing wind, to signifie how active it is in those that are godly? Doest thou therefore cry out of this forward∣nesse and this zeal? What is this, but to open thy mouth against Heaven? On thy death-bed, it may be nothing will trouble thee so much as thy slothfulnesse

and barrennesse, that thou wast not as active for God, as for the world, thou wouldst then wish thy soul might fare as theirs shall, who made it their imploy∣ment to serve God.

Thirdly, That part of Christianity seemeth a foolish thing, which presseth the life of faith, and not of sense. Thus the world knoweth not what to make of it. That as the Heathens thought the Christians worshipped the clouds, because they had no Idols or sensible Images, but looked up directly to Heaven: So worldly men think the godly please themselves with fancies and imaginations, because they talk of the promise, and living by faith, and not walking according to the sensible principles of the world; yet the just shall live by faith, Rom. 1.17. A godly man like the earth is fastned upon nothing visible. When Habakkuk said, Habak. 3.17. Though the fig-tree did not blossome, &c. yet he would re∣joyce in God his salvation. Would not worldly men think this was his folly, rather than faith? So when Paul said, He was poor, yet making many rich, and as having nothing, yet possessing all things, 2 Cor. 6.10. Doth not the world count this folly? When Paul said to the believers, That all things were theirs, would they not say like Festus, not much learning, but much ignorance had made him mad?

Lastly, To acknowledge Christ and his way, though to our outward undo∣ing. This seemeth great folly: our Saviour therefore doth so fortifie his Di∣sciples, That they should not be offended at troubles, that they should be hated of all men, that they should account it an happy thing to be persecuted for his sake. And we see the Apostles and Martyrs chusing the greatest torments, ra∣ther than to deny any of Christs Truths. Now what a foolish thing doth the world account this, not to be any thing, to do any thing, to say, and un∣say, to believe and disbelieve, to save a mans estate, and his life? As the persecutour told Basil the great, in this thing indeed great,

Why would he lose his life for meer neceties and words; it was but saying so and so, a little matter, and all should be well?

Thus the matter of Religi∣on and godlinesse, is counted such a nicety, or nothing, to a mans wealth, and outward accommodations, that he will, as was said of one Bishop, sing Canticum novum, and yet never be out of tune, because alwayes serving the times.

Ʋse of Admonition. If thou wilt be Christs Disciple indeed, know the glo∣ry and reputation of the world, and his commands practised, are not consi∣stent together. Thou canst not be judged a wise man, a discreet man, and yet a violent man for the kingdome of Heaven; if you goe faster, or be∣yond the common formality of most men, you have lost your repute pre∣sently. As was said of Naaman, He was a great man, a mighty man, but he was a Leper. Thus doe thou expect; a rich man, a good natured man, an honest man, but too forward, too much for purity and precisenesse. Oh that ever this should be among Christians! The Jew loveth the most zealous Jew; The Papist, the most devout Papist; but we reformed Prote∣stants, love not those whose tongues and lives doe most protest, both against Idolatry and all wickednesse. Well, doe not thou give over for all that; for though they judge it folly, yet thou awest their conscience se∣cretly.

Let him become a fool, that he may be wise.

The Preceptive part, or Duty injoyned hath been considered, Let him be∣come a fool.

It's pity to lose the least oar of this gold; and therefore I shall at this time insist on the last particular, which is, the Effect or Benefit of this Duty, That he may be wise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There are two Greek words among others, which the Scri∣pture useth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemeth to be larger; for that comprehends not only the acts of the understanding, but of the will and the affe∣ctions; and this is called the wisdome after the flesh, Rom. 8. because the whole power of the soul is concerned therein; but this in my Text doth chiefly relate to the mind and understanding of a man; though Sapientia be à sapere, a me∣taphor from the taste; as the palate discerneth of meats, so doth a wise man of the nature of things. Now much dispute there hath been among Heathens, What wisdome is? and, Who is the wisest man? The wisest of the Heathens would not arrogate to themselves to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lovers of wisdome. But we see Paul in this Text tels us, where indeed wisdome is to be had, and that is only from God, through the Scriptures; all the humane wisdome of the world being indeed folly. Hence are Luthers propositions, Qui sine periculo velit in Aristotele philosophars, necesse est ut ante bene stultificetur in Christo. And againe, Nemo bene philosophatur nisi stultus, id est, Christianus. Ob∣serve,

That onely in the Church of God,* 1.286 or in Christianity is true wis∣dome.

As there is no salvation, so there is no wisdome out of the Church. That which hath the appearance of so much folly and absurdity, is indeed the onely true wisdome; and that will appear in several particulars, wherein I shall not take wisdome in so strict a sense, as Aristotle sometimes doth; for the knowledge on∣ly of most excellent and admirable things. Nor, as others, making wisdome to be only of divine things; science of natural things; and prudence of humane things. But I shall take it as largely, as the Scripture, which under wisdom com∣prehends the whole way of faith and godlinesse. That therefore only true wisdom is in the Church of God, appeareth several wayes:

First, Here we have the only Rule of wisdome, which is, the Scriptures; so that all people without this sit in darknesse, and want the starre to bring them to Christ or happinesse David doth in many places acknowledge this excellent property of Gods Word, That it giveth wisdome to the simple. Jer. 8 9. They have refused the word of God, and what wisdome can be in them? Thus you see, that only Christians have the true Rule of wisdome, viz. Gods Word. But oh the ingratitude and rebellion of many, who love their folly and their darknesse, when yet they may be thus spiritually wise! Who is there that read∣eth this Book, to believe accordingly, to inflame his affections, and order his life accordingly? Who looketh into this Glasse, to dresse himself, and compose himself according to those commands? No folly, no cause of repentance would be in us, could we keep exactly to this Rule. O me nunquam sapientem, cryed Tully, when deprived of all his hopes: But O me semper sapientem, may the godly say, while keeping close to Gods Word. Though thou art no Scho∣lar, no learned man; though poor and contemptible, yet from the Scri∣pture

thou mayest learne great and admirable wisdome.

Secondly, Only in the Church is true wisdome, because this cometh from God above, and is by divine infusion into us. Men may be moral wise men, and have great political prudence, as Cato was called the Wise; but we Christi∣ans are to expect a wisdome from above, or an heavenly wisdome, as the Scri∣pture cals it, Jam. 3, 17. Alas, every man naturally, though of never so much raised intellectual abilities in humane things, is a very fool and mad man in hea∣venly and spiritual things. Therefore this wisdome is a gift of God, and is the eye or chief part of our godlinesse. If any man want wisdom, let him ask it of God, Jam. 1. God indeed gave Solomon political prudence, and civil wisdom; but that which is necessary for all, is wisdom for their souls, and to walk in such wayes that bring to happinesse. This wisdom a poor despised Christian may have, when a great learned Scholar may be without it.

Thirdly, In Christianity there is only true wisdome, because there is only true godlinesse. Now in the Scripture phrase, To fear God, to live holily, to mortifie sinne; this is wisdome, The fear of the Lord is the beginning of wisdom, Pro. 1.7. and to depart from evil is a good understanding. Hence all along in So∣lomons Proverbs, we see godlinesse called wisdome, and the godly man a wise man: As on the other side, a wicked man is the fool▪ and he that sinneth is said to do foolishly. There is no Jewish piety, no Heathenish piety, only Christian piety, There cannot be any godlinesse, but where the Spirit of God sanctifieth and re∣generateth. So then, if thou wouldst attain to true wisdome; know that consi∣steth in the fear of God, and departing from all sinne. Thou art never more foolish and unwise, than when thou givest way to any lust; such things will cost thee a dear and bitter repentance: Do not say, this wisdom is too high for thee, for by praying and seeking to God, thou mayest enjoy it.

Fourthly, Christianity teacheth the true wisdom, because that only enstru∣cteth about the true and proper end of all our actions, which is happinesse. How did the wise men of the world stagger up and down like giddy men in this point? Or like the blinde Sodomites, went groping up and down for the door, and could not find it; they knew not where, or what blessednesse was? but the Scripture doth plentifully teach us, wherein all true happinesse doth consist, and that is, in the injoying God himself, his favour and love. It's not riches, honours, pleasures, no nor virtue it self, but only God, and a propriety in him, that ma∣keth happy; He is the ocean, other things are but a drop; He is the Sunne, all creatures are but starres, deriving all light from him. Seeing then a great part of wisdome lieth in the propounding of the true and right end, then only by godli∣nesse do we come to have true wisdom.

Fourthly, In Christianity, we have not only the true end propounded, but the right means also, whereby we may attain it. For prudence lieth in the chusing of fit and conducible means to such an end: So that as in any art, no man can by his art produce artificial operations without fit tools: So neither can we in our actions as rational men, arrive to the true end. viz. happinesse; without those fit means appointed thereunto; and this is only by Christ, as the meritorious cause, and by faith, as the instrumental; by Christ we have peace with God, and by faith we are partakers of Christ. Now this whole order and dispensation the world is altogether ignorant of; all the wisdom of man would not pitch upon such a way as this, by Christ, and through faith in Christ. But when Paul is made wise in an heavenly manner, He desireth to know nothing, but Christ cruci∣fied; and, He accounts all things dung and drosse for the righteousnesse which is by faith, Phil. 3.9.

Fifthly, By Christianity we are onely taught to avoid that which causeth repentance and grief of mind after it's done. David said, by the Word of God he was forewarned from sinne, Psal. 19. And, Then shall I not be confounded,

when I have respect unto all thy Commandments, Psal. 119.6. Well doth the Scripture say, Psal. 111.10. They have a good understanding, who do Gods Commandments; because all wickednesse, though sweet in the mouth, yet will prove wormwood in the belly. We have done foolishly, say they, who repent of their sins, Insipientis est dicere non putâram, fools use to say, I did not think such a thing; Oh I did not believe the guilt of sinne was so terrible! I did not think the fury of God had been so overwhelming, I did not believe the sting of sinne had been so grievous! Thus all wicked men, they buy repentance and eternal torments it may be in Hell at a dear rate, for the pleasures of sinne, which last for a moment. Oh then, what happy wisdome is it, so to live, and so to do, that a man afterwards shall have no cause to roar out for the guilt upon him! that in the time of sicknesse, and hour of death thou mayest not cry out, Oh foolish and wretched man that I am! Oh that I had been wiser! but now I fear it is too late.

Sixthly, Christianity teacheth this wisdome, not so much to regard the pre∣sent, as to provide for the future, to remember our later end, to provide for eternity. Prudens (they say) is quasi porro videns, seeing afarre off, where∣as wicked men are said to be like bruit beasts, that are carried away with sensible objects, such as they, Let us eat and drink, for to morrow we shall die: Such as Dives, as would have his goods in the life, and therefore he is called a fool, because he did not consider, what would be after, Thou fool, this night shall thy soul be taken from thee', Luke 12.20. But our Religion teacheth us better wisdome; Oh that they were wise (said God) that they would consider their later end! Deut. 32.29 And certainly, this wisdome is of admira∣ble consequence: For what worlds of gold would the damned give that they had had such wisdome, while they lived in this world? David pray∣eth for this, Teach me to number my dayes, that I may apply my heart to wisdome, Psal. 90.12.

Seventhly, Herein doth Christianity teach us true wisdome, because thereby we are inabled to improve the seasons and opportunities of grace. It's account∣ed a great peece of worldly wisdome, to know the fit seasons of buying and sel∣ling. Now Paul directs us in heavenly things, Walk circumspectly, not as fools, but as wise, redeeming the time, Ephes. 5.15, 16. What is a circum∣spect wise thing? Even to redeem the time; we have spent much of our strength, of our time in the service of sinne, we have lost many an happy hour and oppor∣tunity; Oh then this is wisdome, to redeem it, for the future to be more active, and that, because the dayes are evil! There are many hinderances and opposi∣tions to what is good. The Ant, though a little creature, is commended for natural wisdome, That it layeth up in Summer; it knoweth the seasons to hoord up its corn: And this will be our heavenly wisdome, to take the day of grace before the night come, wherein none can work, John 9.4. Our Saviour himself used this Argument, to shew, why he would not let slip that occasion of doing good on the Sabbath day.

Eighthly, Christian wisdome is seen in caution and circumspection, to refuse all the snares and temptations of sinne, and to find out all the Devils methods and subtilties. For there are the depths of Satan, and the devices of Satan; and sinne hath its pleasant baits and charms: So that unlesse a man have wisdome given him from above, he cannot but give up all his strength into some Dalilahs hands; then there is also the enmity of the world; we must be wise as Serpents against that.

Ninthly, Herein Christianity giveth wisdome, because it helps to conquer and overcome all unruly passions, which while they rage, bereave us of all wisdom. Anger is a short madnesse, Difficile est amare & sapere; Any affection prevail∣ing throweth dust into the eye of the soul. Therefore Solomon saith, He that

ruleth his own heart is greater than he that conquereth a City, Prov. 16.32. It teacheth also a moderate use of all earthly comforts, to marry, to buy, as if we did it not.

Lastly, It is excellent to instruct us to bear afflictions, and how to abound. Only by that we can tell, how to be rich, and how to be poor, as Paul; I know how to abound, and how to want; I am instructed (saith he) as in a great mystery: he useth that word, which the Heathens did of their religious secrets, Phil. 4.12.

Ʋse 1. Of Exhortation; Think you hear wisdome in the Scripture, and by the Ministers, crying aloud to you, as in the Proverbs, Oh ye simple love under∣standing! O ye foolish, why will ye passe by, and go on in sinne! Though thou hadst the knowledge and parts of an Angel; though thou hadst as much political wisdom as Solomon, yet if thou hast not this heavenly wisdome, thou art still a fool. What though thou art wiser for the things of this world, yet if foolish in hea∣venly things, that earthly wisdome cannot help thee? Say then to thy self, Oh foolish and unwise sinner! Why do I take this moment of pleasure, for an eter∣nity of torment? Oh foolish and blind man! Why do I let the day of grace, and the precious time of salvation passe away? Will not this be bitternesse in the later end?

Verse 19. For the wisdome of this world is foolishnesse with God, &c.

THis Verse is brought in as a Cause or Reason, why a man should renounce earthly and worldly wisdome, because it's foolishnesse with God. See here the different thoughts of God and man; the great admired worldly wisdome among men, is but foolishnesse with God; and that which God cals true and real wisdome, men account foolishnesse; but it's quickly decided, whose thoughts shall prevail, Gods or mans.

The words of the Text being a Reason asserted in a Proposition, we may con∣sider,

• 1. The Subject.
• 2. The Predicate or Attribute.

The Subject is, The wisdome of this world; by that you heard was meant all the knowledge, learning, and prudence which is attained in this world, by meer humane industry. This is the choice and most excellent pearl that the world hath: if their wisdome be thus folly, what then is their folly?

2. There is the Attribute, It's foolishnesse with God. Though the wise men of this world have written several Books, as the Encomium hujus moriae, the praise of this folly; yet God abhorreth and rejecteth it: It is foolishnesse with God, who is the only wise God, who is only able to judge and discern what things are. There are many wise, learned men in the world, whose naked propositi∣ons we do more regard than other mens demonstrations But how much more should we acquiesce in Gods assertions? We may justly call all humane wisdome meer foolishnesse, because God doth so.

Now when the wisdome of the world is said to be foolishnesse with God, that is to be understood two wayes,

First, Actively, it is onely contriving, plotting and accomplishing foolish things.

Secondly, Passively, God turneth it all to foolishnesse, as David prayed,

God would turn Achitophels counsel into folly, 2 Sam. 15.31. And as 1 Cor. 1. He hath chosen foolish things to confound the wise things of the world. And this passive sense is a great part of the meaning, as appeareth by the two-fold testimony taken out of the Old Testament, which are to shew, that God doth befool and as easily destroy all the wisdome, and counsels of meer worldly men, as we blow down the houses of clay, that little children make in sport. Observe,

That all the admired wisdome of a meer worldly man is nothing but contemptible folly before God.* 1.287

The worlds wise man is Gods fool; he whose words and counsels in worldly matters, are as Achitophels in his dayes, like the oracles of God; they are by God turned into meer foolishnesse.

I shall first begin with that active foolishnesse, demonstrating by several particu∣lars, That all worldly wisdome is meer folly. And

First, This is abundantly seen in all that Idolatry and superstition which the wisest of men are prone unto, and wherein they do greatly applaud themselves. What more foolish, ridiculous and absurd instances have we of folly, then of the Idolatry and superstitious worship, that the Oracles of their dayes have decreed? The Apostle Rom. 1.21. speaketh excellently to this purpose, Professing them∣selves wise, they became fools; for their foolish heart was darkned: And where∣in was this seen? In turning the glory of the invisible God, into an image of an Ox that eateth hay. This doth especially relate to the Aegyptians, who boasted of their great wisdome; and indeed they were the seminary of learning, it's said to all the world; yet who more foolish in their Idolatry than they, wor∣shipping an Ox, yea Mice, and Cats, and Crocodiles? This also might be de∣monstrated of the Grecians and Romans, while applauded for the wise men of the world. How absurd and foolish were they in their worship? Insomuch that Socrates was called an Atheist, meerly because he derided their many gods; and Austin relateth a great deal of excellent discourse, which Seneca hath against the Idolatry and Superstition than in use, though that Tractate be not now among his Works. But these are Heathens; and so no wonder if we shall find even in the Church of God, when men have followed their humane wis∣dome in prescribing the worship of God by that, they become vain and ridicu∣lous: witnesse all that heap of foolish and superstitious Ceremonies, which Po∣pery brought into the Church by degrees. That as the ridiculous deformity of an Ape lieth in imitating, or being like a man, and yet not a man: So the absurd folly of all that superstitious worship did appear in the affectation of Religion and Devotion, when indeed it was not so. Now this great folly of Idolatry, the Scripture doth often aggravate, They have eyes, and see not, &c. And they that make them are like unto them. They are even such stupid Idols, as their Idols are. And what holy derision doth the Prophet Eliah put upon Baals Priests, launcing and cutting themselves, crying, O Baal hear us, 1 King. 18.26. Especially the Prophet Isaiah, describeth this bruitish folly, when he telleth us of the workmen, that with one peece of wood, he makes a fire, and with ano∣ther a god, Isa. 44.19. If you ask then, Wherein the great wisdome of the world is foolishnesse? I answer, in their Worship, in their Religion. All the golden Images, all the curious ornaments and vestments in worship, are but beggarly things, if compared with the pure spiritual worship of God. Thus, when the Galatians apostatized from the pure Gospel-worship of Christ, and turned to antiquated Ceremonies, he cals them, Foolish Galatians, Chap. 3.1. We doe not breake Christs command, when we call such fooles, be∣cause

it's not from a causlesse anger, but a judicious zeal.

Secondly, Worldly wisdome is meer foolishnesse, because such men contrive and plot, and think to accomplish all their counsels by their own strength and way. Now this is a very foolish and absurd thing: for the thoughts of a man are in some respect from man, but the ordering and disposing of all things is from God. Jer. 10.23. I know Lord, it is not in man to order his own way. Thus you see Achitophel was a meer fool in the issue. And thus the Prophet Isaiah cryeth out, The princes of Zoan are fools, Isa. 19.11. even they that boasted in their wisdome. We reade of some Romane Emperours, and others, that did most foolishly affect a Deity, especially Caius Caesar, for which some thought him the Antichrist. Yea some of the Christian Emperours, did affect the at∣tribute of God, as Constantius the Arian, that denied Eternity to the Sonne of God, yet would have men salute him with Aeternitas vestra. What blasphe∣mous folly was this for a man, who was to be worms meat presently? Now in some respects, all the great wise men of the world do the like; they take upon them a kind of Deity; they think to work and contrive all things by their own fortitude and wisdome, as he in the Poet,

Virtus mihi numen & ensis, Quem te••eo. And another, Ignavis est opus auxilio divino.

But (alas) in all these things, men are meer fools: for their very thoughts and purposes are not in their own power, God fashioneth the hearts of men. Laban had other thoughts; Esau other thoughts than they intended. And as their thoughts are not in their own power, so much lesse are the accomplishments, or performances of them. But as the stone, when once flung away, is no more in the mans power; so neither is the performance of any thing under the command of humane wisdome. Thus they are foolish in all their counsels, The Lord know∣eth the thoughts of the wise are vain, as it followeth,

Thirdly, All worldly wisdome is folly, because it's onely attentive to get the good things of this world, and never looketh to the world to come. Oh that the worms of this world would see how foolish and bruitish they are in this particular! Luke 12.21. The Parable of the foolish rich man, who trea∣sured up all the good things of this life, see what a conclusion the Parable hath from him, So is every one that is rich in this world, and layeth not up trea∣sure towards God. So is every one, that is, such a fool is every one: Yet how is this folly praised for wisdome in this world? Give them the pleasures, the pro∣fits, the contents of this world, and they never regard the world to come. Oh foolish men and unwise! Will thy wealth avail thee in the day of Gods wrath? Will thy pleasures of sinne continue with thee, when the pangs and throbs of death shall once surprize thee? Well, go on and applaud thy self in thy pleasures, in thy greatnesse, in thy abundance, but know, that if abiding thus, thou wilt die a fool, and be damned a fool.

Fourthly, They are actively foolish, because they are conceited of this wis∣dome, and boast of it. This is a sure sign of a fool, to conceit himself wise, and to put confidence in it; yea, he is more foolish than a fool; for Solomon saith, There is more hope of a fool than such a man, Prov. 26.12. Now herein is manifested the folly of all earthly wisdome, that it doth reject sound counsel: It counts its own wayes, and its own courses better, than what Christ or his Mini∣sters do advise unto. Therefore saith Christ, Wisdome is justified of her chil∣dren, Mat. 11.19. None but the children of God are able to approve and al∣low of the true Scripture-wisdome. You see Christ himself, the wisdome of the Father, in whom were the treasures of wisdome, yet had all his counsel rejected with scorn by the Pharisees. What flocking would there be to hear one speak

that was raised out of the grave? But Christ came from Heaven, from the bo∣some of the Father; who would not readily assent to what he should direct un∣to? Yet they would not hearken to his words; And why? Because they were not of God, John 8.47. as Christ told them. Herein then the lamentable folly of all earthly wisdome is discovered, that it regards her own corrupt con∣sultations, and the reasonings thereof more than Gods wisdome, or the Em∣bassadours of Christ perswading them to the contrary. Thou art therefore to unteach thy self, all thy former principles, all thy former conclusions before thou canst be taught by God.

Fifthly, It must needs be folly, because it's directly contrary unto God, and his wayes, which are only wise. Rom. 8.7. The wisdome of the flesh is enmi∣ty against God. This is enough to proclaim the folly and madnesse of it to all the world. For can any man prosper that hardens himself against God? To oppose God, to set against the wayes of God, is called, Kicking against the pricks, Act 9.5. Is it not a mad and foolish thing to do so? Yet thus all earth∣ly wisdome doth. It cannot agree nor comply with the holy Law, and holy will of God: and therefore the Gospel, and the wayes of Christ never had greater enemies and adversaries than these, that were most famous for earthly wisdome. If you consider the Heretiques, they were most of them men of great earthly wisdome, too wise to yeeld to the simplicity of the Gospel of Christ; if you consider the great Statesmen and Pilots of Commonwealths; how difficultly do they become fools that they might be wise, though indeed none ever proved greater fools than such; for through opposing God and Christ, they have been forced to cry out with Julian at last, Vicisti Galilaee. Take heed then of trusting in that admired wisdome of thine, which God accounts foolishnesse, and will prove so in the later end.

Sixthly, All humane and earthly wisdome is foolishnesse, because it makes a man a sad loser in the later end. He that to enjoy his lusts, and his carnal pleasures for a season, doth lose his soul, and the favour of God; What a fool will he be, when God shall condemn him, when he shall lie eternally tor∣mented in those everlasting flames? Then they roar out, We fools despised wis∣dome, and hated instruction; That is wisdome then, which provideth for eter∣nity, which looketh to the future, and no earthly wisdome doth this, and there∣fore it's meer foolishnesse.

Ʋse of Instruction, To pull off that mask or painting which is put upon the wisdome of the world. Who is accounted wise, but that man, whom God judgeth a fool? And who is scorned as a fool, but that man whom God pronounceth wise? And truly we may take up that, All are become foolish and vain by nature. Thou that by craft, dissimulation and injustice think∣est to enrich thy self; thou applaudest thy self for being so wise, when God will say, Thou fool, this night thy soul shall be taken away. Is he not a fool that leaveth a treasure of gold for coals? Is not he a fool that forsaketh a fountain to go to a broken cistern? Is not he a fool that would be in great pomp and honour for one day, to be a perpetual tormented slave for ever after? Yet thus foolish and unwise are all wicked men. Pray then for wisdome from above; intreat God to deliver thee from thy own earthly wisdom: There is no greater enemy to thy soul then that; Christ revealed not himself to such; Gods election is not of such: Oh then be afraid of thy self!

For the wisdome of this world is foolishnesse with God, &c.

You have heard, that this worldly wisdome is foolishnesse actively, I shall now proceed to shew its foolishness Passively; such which God be∣fooleth or turneth to folly. So that there are no men whom God doth more resist and set himself against, then such proud, worldly wise men. He delights, wherein they deal proudly, to be above them; and wherein they resolve to deal wisely, to outwit them, as we say. So that as you see little Children, who have got a Bird tyed to a string, they make themselves sport with her, and when she thinketh to fly here and there, they pull her back again. Thus God hath an over-ruling wisdome, and an over-ruling power over all men, their counsels, and their actions. Which made an Heathen call man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Tennis-ball that the Providence of God playeth withall, and handeth hither and thither. Thus the Scripture excellently expresseth it, by putting an hook into mens nostrils, and a bridle in their lips, Isa. 37.29. The Providence of God is the Rider or Sessor upon all the wise mens counsels and actions, and they are over-ruled by God, as we do our Horses, to turn them this way and that way, backwards and forwards. And this is the chief scope of the Apostle in the words following, as will then more particularly appear.

* 1.288First therefore, God makes this wisdome foolishnesse, in a passive sense, in that he did not vouchsafe to use it as an instrument to propagate the Gospel. He dis∣dained to take the wise and learned Oratours or Philosophers of the world. Now wherein could a greater scorn be put upon the wisdome of the world, then in this particular, that God would not so much as own it, or take notice of it, in the plantation of the Gospel? Paul doth often mention this, 1 Cor. 1. It pleased God by the foolishnesse of Preaching to save men, when the wise men of the world would not acknowledge God by the creatures. And at another time, Paul renounced the cunning and deceitfull waies of humane wisdome; They did not come in such words: And why? That their faith might be in the power of God, 1 Cor. 2.5. So then, if you regard what Instruments God did at first choose to diffuse his Gospel truths, you will find he slighted and passed over the great wise men of the world, and chose the poor, foolish, and contemptible In∣struments. Herein God did demonstrate his wisdome, that so all power and greatnesse might be acknowledged to be in and from him only. What a reproach did Haman account it, that all the Royal robes and honour should be put upon Mordecai his great enemy, and he laid aside? No lesse did this inrage the wise men of the world, to see, that by such contemptible Instru∣ments, so great and mighty changes should be wrought upon the hearts and lives of men. This is the first instance. Yet this is not so to be understood, as if God did not sometimes use the wise men of the world; for he chose Cypri∣an, Nazianzen, Basil; to the latter whereof, Libanius, the great Scholar in those daies, but an Heathen, wrote, that he did so admire his judgment, that he did all over swete and tremble to think on that time when he should read his E∣pistle, and passe his censure of it. But though God did use such wise men, yet this was not the chief and principall thing whereby they propagated Faith, but rather the Gospel simplicity. They did it not quà sapientes, quà Oratores, but quâ credentes: As Sampson wrought those great and wonderfull things, not by the strength of his armes, but by his hair, that so the effect might be attri∣buted to God, and not to Sampson.

Secondly, Herein God make it foolishnesse, that as he doth not use it for the enlarg∣ing of his Gospel, so he taketh very few of such men to bestow on them spiritual and soul saving graces. Few of such doth he call, doth he justifie, doth he sancti∣fie, doth he reveal the mysteries of grace unto. Oh, what a wonderfull instance

is this, of the foolishnesse of this worldly wisdome! There are few of that ranck to whom God will communicate grace and salvation. That whereas of many prophane and grievous sinners, he hath chosen many to salvation, of worldly wise men very few. The Apostle 1 Cor. 1.26. doth industriously take notice of this, Not many wise men after the flesh hath God chosen. Yea, Christ solemnly gave thanks to God, that he had not revealed heavenly myste∣ries to the wise, but to babes, Mat. 11.25. So that there is little cause for men to boast of their worldly wisdome and prudence, that they are crafty and subtile in their generation; for this is both a cause and a sign also, that thou art not one to whom God will reveal himself. Not that God calleth none of such, but not many, viz. comparatively to those of a more contemptible way, whom he doth set apart for himself. Take heed thou be not too wise, too proud of thy parts, and therefore God will passe thee by.

Thirdly, Herein also God will make it appear to be folly, in that he takes the foolish things of the world, and makes them confound the wise things. When Pha∣raoh said, Let us deal wisely to suppresse the Israelites, the foolish Midwifes did confound him; so that he brought up one by his own bread, and at his own charge, who should be his ruine, and deliver the Israelites. If we read in the Scripture, you shall find nothing more ordinary, then God by foolish things to confound wise, and by weak things to overcome strong. And well may it be called the confounding of the wise: for certainly, there cannot be a greater asto∣nishing and confounding of men worldly wise, then by such foolish instruments. As Abimelech was enraged at the heart, that it should be said, A woman had killed him. Thus by Frogs, and Lice, and such contemptible vermine, did God plague the great Pharaoh of Aegypt

Fourthly, Herein doth God make the wisdome of the world foolishnesse, because all that wise men do, is a vain work They are not able to acomplish their ends, to bring about their designes; especially those which are to overthrow the Kingdom of Christ, and rooting out his Church and People. This hath been often attempted by the wise men of the world, but it hath been a vain thing. Psal. 2. you see it was of old prophesied: Why do the Heathens rage, and the people imagine a vain thing? It's applyed to the chief Priests, and other Gran∣dees among the Jews, but it was a vain thing: It could not be effected. And truly, for many hundred years the Devil hath been attempting this by all kind of Instruments, and by all manner of waies, to root out the faithfull ones of Christ, his Truth and Gospel; but it hath been to them, as God said to Paul in the heat of his persecution, Thou kickest against the pricks. What wise man would with his bare heels kick against the sharp points of iron? and yet all the wise men of the world, that have set against Christ and Godlinesse, have been such fools.

Fifthly, God makes the wisdome of the world foolishnesse, because what they work is not only a vain work, but a deceitfull work. They are wholly frustrated in their expectation: They find the clean contrary to what they intended. Such foolishnesse doth God make the wisdome of the world. The wicked worketh a deceitfull work, (saith Solomon) Prov. 11.18. Compared therefore to the spiders web, that is of no defence or use, when a boistrous wind ariseth. Read over the History of the Bible, and there you shall see, to that which the wise men of the world intended, God brought about the clear contrary. Come (saith Pharaoh) let us deal wisely, and oppresse the Israelites, (Exo. 1.10) lest they grow to numerous: Now by that very means the people of Israel did more mul∣tiply. The Pharisees thought, when they had crucified Christ, they had laid all Christianity in the Grave with him, but by his Ascension, his power was the more seen. When I am lifted up, (said Christ) viz. upon the Crosse, I will draw all men to me, Joh. 12.32. That, which in probability, would have driven

all men from him, by that he did efficaciously bring all unto him. Hence he compareth his death to the grain of Corn thrown into the ground, which untill it die, doth not bring forth a great crop. So that the wisdome of man must needs be made great folly, when it shall be forced to bring about those things which it hates so much.

Sixthly, Herein the wisdome of the world is made foolishnesse, because it doth not only work a vain deceitfull work▪ but also a destructive one to its self; so that all the wisdome they have, is only to destroy themselves. Thus like fools they runne their swords in their own bowels. How often doth David speak this of his wise and potent enemies? Their feet were taken in their own snares, and they were fallen into the pit they digged for others. Was not all Pharaohs wis∣dome but to ruine himself and his Kingdome? The Jews that thought to be so wise in crucifying Christ, thereby to prevent the Romane Caesar, yet for a reward, had the Romane enemy come and utterly destroy them. Thus as they work a spiders web in regard of the unprofitablenesse of them, so they are said to hatch cockatrice egges, because of the hurtfull poisonous nature of them, even to the owners.

Seventhly, The wisdome of the world becometh foolishnesse, because God ma∣ny times infatuateth and blasteth the parts and abilities of the wise men of the world. He takes away their understanding from them. That as we read of Nebuchadnezar, God bereaved him of his wisdome and judgment, so that he became like a beast, and lived with beasts; so he doth either in whole or in part pervert and darken the thoughts and counsels of wise men. Hence he is said by the Prophet, to pour a Spirit of giddinesse upon them, and to make the Di∣viner's mad, Isa. 44.25. as also Isa. 19.14. Et quos Deus vult perdere, prius de∣mentat; as we see in Haman, and in Belshazer, and in Herod, all these died as fools, and were destroyed by their own foolish thoughts. Thus we read of Ely's Sons and others, they would not hearken to the good counsel of the Lord, because it was of the Lord to destroy them.

Eightly, Herein God doth also make their wisdome folly, because by their pride and haughtinesse they undoe themselves God lets them prosper, and the wis∣dome of the world seemeth to flourish a great while, but it is that their destruction may be the greater. Thus Heb. 1.11. its said of Nebuchadnezar, after all that great successe which he attributed to himself, His mind should change, and he should passe over and offend. Prosperity slayeth the foolish one, (saith Solomon) Prov. 1.32. And Psal. 18. With the froward, that is, the crafty worldly wise man, opposite to the pure and upright in heart, thou wilt wrestle (as it were) and give a fall unto, according to the Hebrew. As the wrestler lifts a man up from the ground, that he may throw him down with the more violence; so doth God give a man of the world his hearts desire, that he shall attribute all to his wisdome and prudence, and this is to be his overthrow. Thus we have the Prophet insulting over Aegypt, and the wise men thereof, as also over Tyre and Zidon, that set their heart as God, and thought she had the wisdome of Daniel, Ezek. 28.2.

* 1.289Now to adde one Caution, we must distinguish of a two-fold humane wisdome: One that is the same with true prudence, whereby men are able to mannage pub∣lique places of trust, they do prae esse, ut prosint, for the publique good; they have the art of ruling well. And this the Text meaneth not: For though it be not a virtue, yet it is the eye to all a mans actions. It's as necessary to pub∣lique affairs, as the Sunne to the world; therefore God gave it Solomon as a spe∣cial mercy.

Secondly, Their humane wisdome, which originally cometh from the corrupt reason of man; and for the manner of it, is only according to worldly and fleshly considerations, and tends only to worldly advantages. And lastly, For its nature,

it is opposite formally to all heavenly and Scripture wisdome. Of this we speak▪

Ʋse 1. How vain a thing it is to trust in humane policy, and worldly wis∣dome? Thou thinkest by it, to raise and advantage thy self, but God turneth it into folly. Insomuch, that we may say, more have been undone by earthly wisdome, then by meer simplicity. None have had such tragical and dismall ends as they. Therefore uprightnesse and an holy fear of God, that is the best wisdome. And although Christ himself, and the Martyrs, who abounded in this wisdome, did not escape the miseries of the world; yet that cometh from the wise and high dispensations of God, who hath ordered, that through many tribu∣lations we must enter into the Kingdom of Heaven.

Ʋse 2. To judge that only wisdome, which the wise God judgeth so. Who so is wise and prudent, he will foresee the evil day of death, and judgment, and accordingly prepare himself: He will lay up Treasure for the life to come He layeth that Principle as the chiefest of his Politiques. What will it profit a man to winne the whole world, and loose his own soul? Mat. 16.26.

For it is written, he taketh the wise in their own craft.

That divine axiome asserted by the Apostle in the former part of this verse, he now confirmeth by a two-fold testimony. The one is from Job. 5.13. and this we are to handle at this time. They are the words of Eliphaz to Job, who though with the other Friends, they did erre in the particular application of their speeches to Job, yet the general matter taken in an abstracted sense, was full of wisdome and truth. The words are worthy of all diligent consideration, though I shall not insist long, hastning to the other matter that followeth. The Testimony is a Proposition, declaring Gods carriage and power to the earthly wise men of the world. And

• 1. Let us consider Gods Efficiency.
• 2. The Subject of this.

Gods Efficiency is described in that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Septugint hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The original word in the Hebrew, is used several waies, and very applicable to this matter in hand.

1. It is used of taking any thing by force of armes, jure belli. Thus Castles and strong holds are said to be taken, Numb. 21.32. And thus it denoteth such, who by their worldly craft lift up themselves, and grow insolent in their coun∣sels against God; such God doth beseige, as it were, and straigthen them, taking them at his pleasure.

2. The word is sometimes used in a judicial sense, to take men in their sinnes, as Joshua 7. Acha•• is said to be taken in his theft. And thus God takes the wise men of the world in all their hidden and secret counsels of malice, and brings them to light to their confusion.

3. The word is sometimes applyed to nets or fetters, in which Malefactors are bound. Thus God he binds and ensnareth men by their own counsels and thoughts, as so many chains that they cannot stirre.

4. Some make it a Metaphore from Hunters, that use to lay snares and nets to take their beasts in, Josh 44. Thus God layeth snares and pits in the way, which the most Argus eyed in the world do not see or escape. All these ex∣pressions have their peculiar efficacy.

In the Greek, Erasmus makes the word properly to be used of the laying hold upon one that is running away from us, and making him to turn back again. Thus all he thoughts and purposes of crafty men, whereby they runne from God and his waies thinking to accomplish contrary to his will, God layeth hold on them and brings them back: whereby the things done contra voluntatem, are not yet preter.

Thus you have Gods Efficiency: the next thing is the Subject of this, The wise in their craft; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Though the word sometimes be used in a middle or in∣different sense, yet here it is in an evil one. It's called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because crafty subtile men turn themselves into all shapes and formes, and they are commonly very active and busie; they sleep not till they have accomplished mischief.

Now when he saith, God takes them in their craft, that may be taken, either as the matter in which God overpowereth them, and destroyeth them: Or it may be taken instrumentally, as sometimes the word is; by their very craft and wis∣dome God layeth hold upon them, and overwhelmeth them. Thus you have the words explained. Observe,

* 1.290That God delights to take the earthly wise men of the world in their own craft.

These Spiders are hung in their own webs. See Isa. 19.13. a notable instance of the wise men of Aegypt.

Now many waies doth God take the wise ones of the world.

* 1.291First, In dissipating their counsels that they cannot attain their ends. They attempt again and again, and are alwaies repulsed. As 2 King. 46.11. the King of Syria had many times intended to intrap the King of Israel in such a place, and he was alwaies disappointed, which made the heart of the King troubled, saith the text. It's not as mens counsels or purposes are, but the counsel of the Lord, that shall stand. The hearts of Kings, of the greatest of powers in the world, are as the rivers of water, which the Husbandman doth easily turn into this channell or that channell. Julian's great purpose, was to root out the Christian Religion; he would not have them named Christians but Galileans; he would not have them brought up in humane learning; he put all the discouragements upon them; would let them enjoy no benefits of the Law, or the Courts of Justice: and yet he was taken in his own craft. He was so strangely killed, that to this very day, Historians cannot tell the true manner of it. Thus God scatters all their counsels and their plots, whereby they are confounded.

Secondly, God when he doth ruine them, he doth it no other way but by their own wisdome, by their own craft. And this is the greatest conquest that can be, when God overcometh them by their own weapon, as it was said of Goliah's sword. None like that, because by that he cut off Goliah's head, whose sword it was. So there are no Providences of God so remarkeable and glorious as those, which make the very craft and wisdome wicked men have, to bring about their confusi∣on. We see this fulfilled first in the Devil, who is called the old Dragon or Ser∣pent, Rev. 12.9. because of his great subtilty, as well as poisonous enmity. Now wherein was he overcome? by his own craft, even in this respect. He used all the Instruments he had to bring Christ to be crucified: He enters into Judas his heart, and he had filled the hearts of the Jews and Priests before, and so at last obtaineth his plot; Christ is crucified, but then he riseth again, and is ascended, and thereby he conquers the Devil and all his power. So that by that very death which the Devil so much laboured for, the works of the Devil were destroyed. We see this also in Joseph's Brethren, how politique and crafty were they in their ma∣licious designes against Joseph? and all was, That he might not reign over them: And all those means they took to hinder it, were ordained by God to fur∣ther it.

Thirdly, He takes the wise men of the world so, that they are entangled in their own counsels, and are brought to such snares, that they cannot go forward or back∣ward. Nullum magnum ingenium sine aliquâ mixturâ dementiae, There is no great wit without some mixture of madnesse. Thus you heard the original did

imply; That they were taken in their counsels, as so many fetters and chains; They were as a wild Bull in a net. Eliphaz speaks admirably to this, Job. 5.14. They meet with darknesse in the day time, and grope at noon day as at midnight. See here, into what a wildernesse and perplexity they are brought. And so Isa. 19.14. They are said to be drunk and reel up and down. Are drunken men fit for to ad∣vise, to counsel, to carry on any work of consequence? and yet such are the wise men of the world delivered up unto.

I might instance in more Particulars, but the next words will have the same occasion; I come to answer an Objection.

How is this true, you will say, that God taketh the wise in their craft?* 1.292 Doth not David often make mention of his bloody and deceilfull enemies? How often doth he complain of their lying in wait to shoot at the upright in heart? And doth not the experience of all Ages, both in prophane and sacred Histories, shew that earthly, crafty, and wicked policy hath accomplished many destructive things, and that to Gods own Church and people? Hath not Antichrist, by subtile deceiveable waies, prevailed over the Church of God? Do not the crafty Foxes and subtile Wolves, many times worry and devoure the poor innocent Sheep? All this must be grant∣ed, and yet the observation is true. For

First, This is many times done, and we through our ignorance,* 1.293 take no notice thereof. The works of the Lord are great, and sought out of those that have plea∣sure therein, Psal. 111.2. We many times take not such delight in observing the works of God in the world; and so for want of consideration, we come not to admiration. The Apostle, upon a serious consideration of Gods power and wisdome, in the matter of electing some, and leaving others, he cryeth; Oh the depths of the wisdome of God, how unspeakable are his waies, and past finding out! Rom. 11 33. Thus it is also in Gods governing and ordering of the whole world. His waies are above our waies. He taketh wise men, besotteth crafty men, and we not being affected, or studious to observe the motions of his Providence, take no notice of it. So that the fault may be in us. But

Secondly, We limit God to time, and places, and persons; and so because he doth not at such a time, in such a way, as we think, therefore we are apt to think God hath forsaken the earth, and regards not what is done below. Now by judging in such a narrow limited manner, we are prone to mis-judge of God. The people of Israel are said to limit the holy One of Israel. Can he provide bread in the wildernesse? Psal. 78.41. Thus we think, that if in such and such times God doth not confound the thoughts of the wise enemies to Gods Church, all is undone But the wisdome of the Lord knoweth the best seasons, the most fit opportunities. As he cannot do any thing but what is most perfect, so also what is most wise. We should, both for particular and publique things, re∣solve all into Gods wisdome.

Thirdly, If God let worldly wisdome prevail and prosper a while, it is that the overthrow and confusion of it may be greater. As Pharaoh was suffered to go into the Sea, and the waters did not immediately overflow; it was dry land to them as well as the Israelies for a while, but they were suffered to go so farre, that their destruction might be the surer. Jannes and Jambres did for a while re∣sist Moses, but at last their folly was made manifest. God therefore to make their shipwrack the more remakeable▪ suffers them to go to the very Haven almost, and there to be undone. Thus they are thrown from a Pinacle, that their down∣fall may be the more terrible. In the building of Babel, God suffered them to go on a great way▪ and they built very high, but God came down before they had finished it; and this made to their greater reproach and scorn: As we see by that Parable of our Saviour, men would by way of scorn say, This builder began, and was not able to make an end, Luk. 14.30. As Joshua did to the men

of Ai, gave them hopes, and made as if Israel did flee away; and all was, that their overthrow might be the more universal. But not only the Scripture, even Heathens gave some probable Answers to this Objection.

Come we then to shew the ground, why God doth thus delight to infatuate and blast all earthly wisdome. And

First, It is that hereby his Soveraignty and ruling Power may be the more mani∣fest. When we see that wisdome and power, and earthly greatnesse doth not carry it, hereby we gather that God is therefore only to be trusted in, and de∣pended upon. That the Starres and Moon have no light of their own, at least not conspicuous, makes more to the glory of the Sunne that filleth them all. God will have these tall Cedars and high Oaks fall to the ground, that we may look up to Heaven the better. These earthly great things, make that God is not so great and excellent, and dreadfull to us as he ought to be.

Secondly, God doth it hereby to vindicate his own Glory, and Cause, and Name. For all the worldly wisdome that ever was, hath either mediately or immediately set against God. As there was at first an enmity between the feed of the Woman and the Serpent, so that hath descended to all Generations; in∣somuch that all the policy, wisdome, and craft of all men, hath been one way or other against God: therefore it is time for God to oppose such. Hence it is said, He resisteth the proud, James 4.6. Such sinners more then others, because they immediately oppose God, and God is, to speak with reverence, to defend his Name, his Glory, his Church, his People, against them.

Ʋse. How secure the People and Church of God may be. Though they be weak, poor, and contemptible, yet they have the wisdome and power of God on their side: and all earthly craft and power, that they are so apt to fear and dread, is but so much folly and weaknesse to God. Our God will arise like Sampson, and tare these green cords. Oh, it's sweeter then the Honey and Honey-comb, in the midst of all confusions, troubles, and perplexities, to consi∣der how wise God is, and by Faith to comfort and inflame our hearts! It must not be a transient thought, or a barren speculation; but let thy heart dwell upon Gods wisdome; and this will be like David's Harp to drive out every evil spirit.

2. It's of Direction, Not to fear any thing but God: for he is the only wise God. How fearfull was David to have Achitophel against him, because he was a wise man? but it is more terrible to have Gods wisdome against us. And who hath that? even every wicked man, whosoever goeth on in any im∣penitent way: He provoketh this wise God to be against him. He knoweth waies to torment thee: He knoweth the times to make it more terrible: He knoweth all the secret and hidden shifts and excuses of thy heart, therefore fear him.

Verse 20. And again, The Lord knoweth the thoughts of the wise, that they are vain.

THis Verse containeth a second Testimony, which the Apostle alleadgeth, to prove the foolishnesse of all earthly wisdome before God; It's taken out of Psal. 94.11. where the Psalmist proving the Providence and Omniscience of God, argueth from his Efficiency of all things, He that made the eye to see, shall not he see? Shall not the cause have more in it than the effect? God fra∣med our hearts, and therefore he must needs understand them. As he that makes a Clock or Watch, must needs understand all the secret motions of them. Now saith the Psalmist, he doth not only know the thoughts of men, but also, how vain, foolish and unprofitable they are. So that the Apostle doth pertinently alledge this place, to prove how vain and foolish all mens thoughts are, especially in matters of Religion, though never so wise otherwise. Only here is one thing to be taken notice of, The Psalmist speaks in the general, The thoughts of men, but the Apostle mentioneth a particular, The thoughts of the wise; Doth not the Apostle here wrest the words to his own purpose? No, for if the Psalmists uni∣versal be true, the thoughts of man, quâ man, be vain, then of a wise man as well as a fool: Yea, to speak properly, there is no real wise man, but the godly man, whose mind is enlightned by grace, Or,

2. The Psalmist doth there more especially intend the wise men of the world; and therefore the Apostle expresseth it. Now mark the aggravations, The Lord knoweth, he that is the only wise God, he sees their thoughts to be vain: He seeth that Ahitophels, that Tullies, that Pharaohs thoughts, even when they in∣tend to deale wisely, are vaine. Let men applaud them, yet God derideth them.

2. The Lord knoweth the thoughts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their reasonings, their choi∣sest acts of the understanding, their best and most accurate Discourses; all their Logick (as it were) to be a meer fallacy. And then

Lastly, To be vain, to be fruitlesse, to be empty; they make empty webs all the day long. Domitian the Emperour is derided for spending time in catching of flies, and yet as vain and foolish are all the thoughts and projects of every na∣tural wise man. So that what Motto the wise man would write upon every crea∣ture, Vanity of vanity, all is vanity: So the same may be upon all the best thoughts, meditations and counsels of the wisest men, and if a mans mind be vain, every thing else in him must needs be vanity; for this is the salt that seasons a man, and if that hath lost its seasoning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, become a fool, all is likewise foolish. Observe,

That the choisest and best thoughts of the wisest men are vaine.* 1.294

We may consider man in a three-fold capacity:

• 1. Politicè, as a political creature endued with civil wisdome, and so is part of a society, and thus his thoughts are vain.
• 2. Ethicè, as he is to walk according to the Rules of reason,* 1.295 which sound and rectified nature doth guide a man in, and thus he is vain.
• 3. Theologicè, as he is to look up to Heaven, to obey God, and to aim at supernatural happinesse. And in this sense especially he is a most vain empty man, and to this the Apostle relateth.

To open the Doctrine, let us consider, In what sense the Scripture useth the word vain, and you shall see them fitly applicable to the wisest mens thoughts, that what is said of mans body may also be true of his soul, Every man at his best estate is altogether vanity, Psal. 39.5. And

First, That is said to be vain, which is empty and void of that worth and excellency which ought to be within. Thus a fool is called often a vain person, because he is empty of that solid judgement and reason, which ought to be in a man. Hence foolish persons are compared to empty straws that are blown up and down with every wind, because they have no weight in them. Nabals name and his nature agreed, he was a fool. The word comes of a root that signifieth to wither. As the withered branch hath lost all its sap and juice: so a fool hath. And thus the thoughts of all men naturally are empty, void, and destitute of true wisdome: They knew not wherein true happinesse doth consist, or what is the way that looketh to it; they do not provide for eternity; they consider not that upon this moment depends eternity; they look not out to the best and choisest things in the first place; all that inward juyce and sap of spiritual wisdom is taken from them.

Secondly, That is said to be vanity, which seemeth to have great happi∣nesse and content in it, but indeed it's the clean contrary. A vain thing is, that which hath a goodly appearance, but inwardly hath no profit. As those apples of Sodome, so much spoken of. Thus Eve called her son Abel, vanity, because she thought that before she had brought forth the man, the feed that should break the Serpents head; but finding him to be without the Image of God, and devoid of all holinesse, subject to mortality, she called him Abel, as deceived in her expectations. And thus it is with all the thoughts of the wisest in the world; they think at first they have possessed a man, brought forth that which will ac∣complish all their desires; but upon experience they see it is an Abel, it's vanity. So that as Solomon tels us of a vanity in all earthly comforts, in riches and plea∣sures, because though they have a goodly appearance, yet there is indeed no sub∣stance, no solidity; like the thorns which have white flowers, but thorns: Thus it is with the best and choisest thoughts, and projects of the wisest men; they have a goodly lustre; you would think such wise men could not but be happy; their expectations are raised, but the issue doth deceive them: Call us not Naomi, but Marah, may they say.

Thirdly, Vanity in the Scripture is often applied to a lie. Every man speaks vanity to his neighbour, that is a lie, Psal. 12.2. And thus the thoughts of the most wise are a lie, Let God be true, and every man a liar, Rom. 3.4. All thy thoughts are so many lies. Now a man is a liar two wayes:

• 1. To himself. And then,
• 2. To others.

To himself all his thoughts are a meer lie. They promise such happinesse, glory and felicity to themselves; and in the mean while, they are very lies; they prove as the Land-flood, as a reed a man leaneth on. The rich man that said, Thou hast many goods laid up, his thoughts were so many lies. Those proud thoughts of Tyre and Sidon, that set her heart as God, and said, No evil should come near them, were nothing but lies And if this were only in temporal and fading things, the deceit would not be so dangerous, but it's in spiritual things also. All mens thoughts naturally are concerning the goodnesse of their heart, the purity of their wayes, the happinesse of their condition, but in all things they lie most damnably. What a dangerous lie was that of Laodicea, who said, She was rich, and cloathed, and wanted nothing, when indeed she was naked, miserable, and wanted all things? Revel. 3.17. All the Pharisees thoughts, whereby they trusted in their own righteousnesse, and justified themselves, were nothing but lies. And thus John Baptist reproved the Jews for their vain

thoughts, Thinke not to say within your selves, we have Abraham to our father, Mat. 3.9. The thoughts of men are never more dangerously vaine, than when they please themselves about their good condition, as to spiri∣tuals, that all is well with them, that God loveth them; these are lying vain thoughts.

Again, The thoughts of all men naturally are lies actively, in respect of others. They are full of falshood and dissimulation: there is no truth or sinceri∣ty in men, as David complaineth, Psal. 12. And the Prophet Isaiah com∣plaineth, Every one is an hypocrite, the best is a liar, Isa. 9.17. That as the sheep runneth to the briars to shelter her self in a storm, but they prove a lie, because they tare her in stead of defending her. Thus it is with all men; there∣fore he is said to be cursed that puts his trust in men, Jer. 17. For unlesse men have godlinesse, and so are made sincere and unfeigned, there cannot be any trust in them. Hence are those Rules of wise men, Nemini fidas, in teipso spes tuas pone.

Fourthly, Vanity is often in Scripture used for that which is unprofitable, without any benefit or successe. Hence is that phrase, To labour in vain. And thus the Philosophers also define vanity, A frustration of our intended end. Now in every thing that a man doth, till made wise in an heavenly manner, there is nothing but vanity, there is no true profit or good successe, but in all things he labours with wind, and brings forth wind. The Prophet Hosea expresseth it well, They sow the wind, and reap the whirlwind, Hos. 8.7. If an husbandman in stead of committing seed to the ground, should only cause a wind, thinking to have a crop thereby, would it not be folly? but it's not folly or losse only, it's de∣struction, he reaps the whirlwind, that is tempestuous and violent things arise on a sudden. Oh this is a sad thing to consider, when thou art dying, I have lived in vain, laboured in vain, thought in vain, spoke in vain; I have no true good abiding by me of all that ever I did!

Fifthly, Vanity is often used for that which is unstable, uncertain and fa∣ding. And thus the thoughts of wise men are vain, subject to changes, contra∣dictions, and at last vanish into nothing: So that as our bodies are vain bodies, and all the whole Creation is subject to vanity: Thus are all the thoughts, coun∣sels and purposes of the wisest men subject to uncertainty, only the creatures they groan under this vanity, but so doth not man. Do but observe your own thoughts, Are they not as vain as the very dreams of feavourish men? Mayest thou not say, as the Prophet to the Church, How long shall vain thoughts lodge in thee? Jerem. 4.14. The Psalmist saith of some, That they and their thoughts perish together. Goe to the Graves and Tombes of the great men in the world, who have been upon the earth, like Leviathan in the wa∣ters, and are not all their purposes and projects laid in the dust, as well as their bodies?

Sixthly, They are vain, because they worke nothing but vain and absurd things. What do vain thoughts produce but vain words, vain gestures, vain attire and fashions, vain discourse in communication, vain opinions, and a vain worship. Out of the heart proceed evil thoughts, Mat. 15.19. They are the first sparks that flie out of this forge, and from these vain thoughts cometh all the vanity that is in mens words, gestures, apparel, yea and their Religion▪ For in vain do they worship me, saith our Saviour, Matth. 15.9. And Idolatry is in a particular manner called vanity. So that you see, these vain thoughts are in∣deed ••he cause of all the outward vanity in the world: Though they be subtil and insensible, yet they produce and end in grosse actions. As the vapours of the earth, they are very subtil, and hardly discerned, yet turn into grosse and gloomy clouds.

Lastly, They are vain, because they are wholly wicked. The imaginations

of the thoughts of the heart are onely evil continually, Gen. 6.5. And thus indeed God knoweth all the thoughts and imaginations of every man is only evil. That as from the Spider and the Serpent come forth nothing but venome and poi∣son; so from every man floweth nothing but filthinesse; and the more wise he is, the greater enemy to God. So that those thoughts of theirs are the irreconcila∣ble enemy and adversary unto God; they lift up themselves on high against him.

Ʋse of Instruction, 1. That God doth not onely take notice of vain actions, but vain thoughts; yea these are as the fountain, and the cause of all actions. Thus Christ reproved the Pharisees for their thoughts, and reasonings in their hearts. Oh think not then, that all wickednesse lieth in actions, in external, grosse sins! No, the thoughts of the heart are the womb to breed all thy wicked actions. Do dot say, they are free, and none knoweth them, for God knoweth them, and will judge thee for them.

2. Are all our thoughts vain? Learn then Scripture-wisdome, get Scripture-thoughts. Alas, thy own thoughts about God, about Religion, about salvation, are altogether vain. Lay them all aside; We are not able to think one good thought of our selves. What miserable wofull and wretched creatures are we, of all those millions of thoughts not one is good?

Verse 21. Therefore let none glory in men, for all things are yours.

THe Apostle in this Verse makes an heavenly and usefull improvement of his former doctrinal Discourse. He was before upon the Didactical and Argumentative part; now he is upon the Practical and Exhortatory. The con∣sequence is very genuine and natural. Seeing all humane wisdome is thus earthly and vain, abhorred so by God, Therefore let no man glory in men.

In the words you have,

• 1. A Duty injoyned. And
• 2. The Reason of the Duty.

Of the Duty at this time, which is expressed Negatively, and by way of Pro∣hibition, Let no man glory in men. Where you have

• 1. The Matter prohibited. And
• 2. The Object of it.

The Matter prohibited is, Not to glory. What is implied in this, will ap∣pear afterwards. The word implieth such a glory, that we make a boast and brag thereby.

The Object of the Matter is, Not in men. The Apostle before treated of a particular only, humane wise men; and his purpose is only concerning Doctors and Teachers in the Church, yet he useth this general, that his Argument may be the stronger, Let no man glory in any Teacher or Doctor in the Church, yea not in any man, though never so great and so powerfull.

If you object, that Paul saith, 2 Cor. 1.14. That he was the Corinthians rejoycing or boasting (for so the original word is) and they were his; yea, that Paul often mentioneth his boasting of a people.

The Answer is, That their boasting was principally and originally in God; onely they rejoyced in men, as instruments by which God did accomplish many comforts for them. It was not men, but God in men that was the motive of this boasting.

The Reason followeth, of which afterwards. Observe

That it's a great sinne to glory in men.* 1.296

This sinne is not often preached upon, yet no question Political and Civil Idolatry, making men as gods to us, hath done a great deal of hurt, as well as Religious Idolatrie. We may have in Heaven others beside God, as the Papists, Saints and Angels; and we may have others in earth besides God; as when we put our hopes and confidence in the great men of the world. I shall treat on this subject as a General,

• 1. Not in men. Then
• 2. As a Particular, Not in the Teachers of the Church.

Now these wayes we glory in men,

First, When we joyn them with Christ as Mediatours, and make them co-partners, as it were in spiritual effects as well as temporal.* 1.297 This is to glory in men, even blasphemously. And this kind of Idolatrical boasting reigneth in Popery; Not only the Virgin Mary, but several other Saints of the••r own canoni∣zing are so exalted, that those great effects which belong to Christ only, are attri∣buted to such. What glorying in St. Francis by the Franciscans, making the way to Heaven by him, easier than by Christ? What glorying in Dominicus by the Dominicans, a man of a proud, superstitious bloudy disposition? So well did his mother prophesie, when she was big with him, that she brought forth a Wolf, if I forget not the story. What boasting do the Jesuites make in their Ignatius Loiola, the founder of their Society? It would be infinite to tell you of the horrible and even blasphemous boasting, which in Popery is made, not of Saints, but of some corrupt and sinfull men deceased; as if God had altered his pur∣pose, My glory I will not give to another, let every one take his glory from him. Will all their distinctions be any better than meer cob-webs in this matter?

Secondly, We glory in men, when we make our own, or other good workes meritorious, and our sufferings satisfactory unto God. This is also to glory in men, and Popery is big with this; for most of the••r Doctrines are the exalting of man, and debasing of Christ, clean contrary to the Scripture, and the Apo∣stles, whose endeavours were to annihilate man, and o••ni••ie Christ. And this is not in Popery only, but in every man, till humbled throughly by the Spirit of God, he glorieth in his own works, he boasts of his almes, prayers, fastings, as we see the Pharisees did. But the Apostle Rom. 4.2. argueth, That not Abra∣ham himself had wherewith to boast before God. Oh then, not only prophane∣nesse and grosse wickednesse is to be abhorred, but this secret boasting and glory∣ing in the good works they do, and having confidence in them! This Pharisee is a greater enemy to Christ, and further off from the Kingdome of Heaven, than many Publicans.

Thirdly, We glory in men, when we rejoyce in their favour, and are more glad of that, then we are of Gods favour. This is a frequent wickednesse in the world; if we can have the favour and good will of those, who are great in this world, then we insult, then we thinke our selves made, not considering how happy and blessed it is for to have Gods favour. We see David, when through sinne, he made God displeased with him, Psalm 51. matters not his Kingdome, his Victories, and all his earthly Great∣nesse, but onely applieth himself to the favour of God, and desireth that, more than any earthly greatnesse. And at another time, Psalm 4. Ma∣ny say, Who will shew us any good? but Lord lift thou up the light of thy

countenance upon us. Many seemed to desire the Devils offer, If the King∣domes of the world were profered to them, they would fall downe and worship the Devil to obtain them, but Davids choice was for the better part.

Fourthly, We glory in men, when we desire to please them, and to acco∣modate our selves to their humours, more than to please God, and to walke according to his will. This sinfull pleasing of men, is not consistent with a servant of Christs: If I should please men (saith Paul, Galat. 1.10.) I were not the servant of Christ. Hence we are exhorted, Not to be the ser∣vants of men, 1 Cor. 7.13. Take heed then to thy self; thou gloriest in men, when all thy study is, how to please and comply with men, fear∣ing their frowns more than Gods displeasure. This ungodly fear Christ forbad, with an excellent reason, Because God was able to destroy both soule and body in hell, Luke 12.5. What advantage will it be, to have men pleased with thee, and God displeased? Who can give peace, when he shall cause trouble? It's a known speech of Cardinal Woolsey, If he had served God, as he had done the King, h•• had not been so miserable and forsaken.

Fifthly, We then glory in men, when we put our trust and confidence in them, resting and hoping in them, and not depending on God o••ely. As the ground of divine Faith must be some divine Testimony and Authority: So the motive of a divine hope must be onely the promise and power of God. We may hope onely in him, in whom we may onely believe. Hence we see the Scripture very frequent in forbidding all our trust and confidence in men, yea not in Princes, and the great ones of the world, Because they are lighter than vanity, Psalm 62.9. Yea, Jeremiah, Chap. 17.5. pro∣nounceth a solemne curse upon all those, Who trust in men, comparing them to the barren heath: As on the contrary, The man, who trusteth in God, shall be like unto a Tree planted by the waters side. We see the Church of Israel, when truly repenting, then casting off all her carnal confidence, Ashur shall not save us, we will not ride upon our horses, Hosea 14.3. It is a sinne, that all are very prone unto, to trust in earthly power and greatnesse, and not to eye God above all.

Lastly, We glory in men, when we boast in any thing that is humane or earthly, any thing that belongs to man. Thus to boast of Beauty, Appa∣rel, Riches, Nobility, Parts and Learning; all this is a vaine and sin∣full boasting. Charge the rich men of this world, that they be not high-minded, but feare, saith Paul, 1 Tim. 6.15. Yet how hardly have we any of these humane excellencies or comforts, and not boast of them? But the Prophet giveth good counsel, Let not the rich man boast in his riches, nor the great man in his greatnesse; but he that glorieth, let him glory in this, that he knoweth God, Jeremy 9 23, 24. All flesh is grasse, and the glory thereof fadeth away. Yea, The rich man is to rejoyce that he is made low, James 1.10 These things are like too much bloud, apt to put us into a feaver, and therefore we are to rejoyce, when God (as a wise Physician) taketh some away.

In the next place, We are not to glory in the Doctors and Teachers we have, which we do,

* 1.298First, When we are affected more with their parts, and gifts, and learning, then with the powerfull demonstration of Gods Spirit in them, and by them. When we do not desire to hear them speak, as the Oracles of God, but as boasters of their own learning. Thus Ezekiel was unto his hearers, as a love Song, but they would doe nothing, Ezek. 33.32. We deny not, but that humane Learning, and the Arts, are necessary in a Minister of

God, seeing all extraordinary gifts now fail, yet that which the hearer should most of all be moved with, is the powerfull conviction and application of the Scripture, either for sinne or duty to the heart. This made Paul purposely avoid humane eloquence, that so their faith might not be in the wisdome of men, but power of God, 1 Cor. 2.5.

Secondly, Then we glory in men, when we rest on the Ministry, and their labours, thinking it enough to enjoy them, but never look up to God for successe, and a blessing. What is Paul, or Apollo? but Ministers by whom ye believe? at the fifth verse. Therefore the principal work is from God; They plant and water, but God giveth the increase. Doe not thou glory in the best Ministery, and the most able Gifts in the world, so as not to depend on God, and pray to him. For the best Ministery in the world, worketh no otherwise, than God blesseth it; and shouldst thou every day hear Angels from Heaven preach unto thee, yet if thy heart be not opened, and God give thee not to un∣derstand, they are but like musick to a deaf man. It's not this Sermon, or the other, though never so powerfull that can raise thee from the dead, till Christ give thee life.

Thirdly, Then we glory in men, when we have the persons of some Teachers in such admiration, that whatsoever they say or maintain, without any search, or dispute we believe. The Disciples of Berea are commended for their noble di∣sposition, That they would search the Scriptures, whether the things were so, or no, Act. 17.11. Whereas to be addicted unto a man so, as ex personâ pro∣bare fidem, and not ex fide personam is blind obedience, and to offer a sacrifice without eyes. Prove all things, 1 Thess. 5.21. And, Try the Spirits, 1 John 4, 1. are rules given to all Christians. The Apostle reproveth some erroneous persons, for having their Teachers persons in admiration, Jude vers. 16. This slavery hath been alwayes. Among the Jews there were the Disciples of Hillel and Sammai. The Heathens have their Pythagoreans, Epicureans, Peripate∣ticks, to whom their Disciples were wholly captivated. And it's a very difficult thing to set judgement on work, so as to be able to discern of things that differ. Though there are many that abuse this priviledge allowed them by Christ under the pretence of trying. They therefore grow Scepticks, and because the Teach∣ers are not infallible, they believe themselves to be infallible.

Fourthly, Then we glory in men, when we preferre one before the other, so as to make differences and schisms in the Church. And this was that especially which Paul aimeth at in this place; some were for one Teacher, and some for another; and by this means there were several factions, and rents made in the Church.

Ʋse of Admonition, To take heed of all humane boasting any kind of these wayes, He that glorieth, let him glory in the Lord. Yea, saith Paul, God for∣bid I should glory in any thing, save in the crosse of Christ, Gal. 6.14. Oh how vain a thing and wicked is it to boast in riches, beauty, outward greatnesse, and any of these fading things? David takes a better way, My soul maketh her boast of God alwayes, Psal. 34.2. Thou art high minded, and bearest up thy self from such and such earthly objects; Is not all this to glory in men? Did men create thee? Can men save thee? Can men pardon thy sinne? Why then doest thou not trust in God only? Cease you from man, Isa. 2.22. whose breath is in his nostrils. It is quickly gone, and thy hopes are as quickly.

For all things are yours.

In this Verse (you heard) was the Duty inferred from the doctrinal matter prescribed. The Apostle squeezeth the honey from the honey-comb. And to the Duty, we have the Reason or Ground adjoyned, For all things are yours. On this we are now to treat.

Take the words as an Argument, and they are very strong:

• None are to glory in these things, that are inferiour to them, that are servants to them, or below them:
• But so are all things to the godly, but God himself:
• Therefore in God only they must glory.

Thus as they are an Argument. But we shall consider them as an absolute Pro∣position. Wherein take notice of,

• 1. The Subject. And
• 2. The Attribute.

The Subject is yours, that is, the Church, the godly, for those he meaneth. The place is like that, Rom. 8 28. All things work to the good of those that love God, and are called after his purpose.

2. The Attribute, in the Universality, All things are yours.

The Anabaptists in Germany did horribly abuse this place: for hence they proved,

That no Magistrate, if a wicked man, was a true Magistrate, and to be obeyed; no rich man, no noble man, if he were not godly, had not any right to their goods and estates.

And they taking themselves to be the righte∣ous ones, and to judge who were wicked, killed many, dispossessed of their goods and dominions.

The Papists charge Husse and Wickliff with this opinion. But we have just cause to think, that they were but meer slanders and calumnies cast upon them. There is a two-fold Dominion:

1. A Political or Civil, which comes by the Laws of a Land, where a man liveth; as Austin saith, Jure humano, haec villa est mea. And thus every man that doth not by theft or injustice obtain his estate, is a lawfull and just possessor. And that which he hath thus by a Civil Right, he hath also by consequence with a Divine Right, because God by that Commandment, Thou shalt not steal, doth approve all that Political and Civil distribution of meum and tuum, which is by the Laws of a Land. But

2. There is a Sanctified Right, whereby a man doth acknowledge God thankfully in all that he hath, and improveth all things graciously to the honour of God, and his own salvation. And thus only a godly man hath a sanctified right, or rather use to all things. To shew how a wicked man comes to have a lawfull civil right; when Adam by sinne forfeited all; and wicked men not being in Christ, have not their title again to the world restored to them, is a noble point: But being not to my purpose, I must passe it by. And to speak the truth, though some learned men bring in this Text, when they handle the point of Dominion, whether it be founded upon Nature or Grace, yet indeed it's nothing to that purpose.

Nor doth the Apostle aim at any such thing. For all things may be said to be the godly mans two wayes: Either

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In respect of Dominion, Title and Possession. And now to this sense the Apostle aimeth not, neither would it be to his purpose.

2. A thing may be said to be theirs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In regard of the Ʋse and End for which they are. And thus all things are the godly mans; all things in kind, not

in the individuals; all things worke to the good of a godly man; which the Apostle doth admirably enumerate; all Persons, or Officers in the Church; all creatures in the world; all Conditions, and all Events. But we shall take the sweetnesse of every particular, after we have handled the general. Observe,

That all things are for the spiritual good and advantage of the godly man.* 1.299

There is nothing in the whole world, nothing in the Church of God, nothing that falleth out, but one way or other the godly man may say, This is mine, this belongs to me; this is for my good.

Now let us consider:

First, In how many respect, all things may be said to be the godly mans,* 1.300 both in the Church, and the world. And

First thus, In that there is nothing, which would be for their good, that God denieth them. Whatsoever is in all the world, if it be good for the godly man, he shall have it. No good thing will he with-hold from them that fear him, Psal. 84.11. Now the godly mans good is two-fold; either that which is Ab∣solutely and Necessarily good, so that it cannot be evil, nor it cannot do a godly man any hurt to have them, such as Christ is, Pardon of sinne and Heaven; and these are bestowed on all godly men. There is no man that feareth God, though he may say, I want riches, I want health, I am without this or that; that can say, he is without Christ, and justification, and the Covenant of Grace.

2. There is a limited Good, that which in its self is good, but doth not make good those that have it, yea it may be turned to evil. As wine is good, but give it to the feavourish man, you hurt him. And thus it is with all the temporal good things of the world; they do not make the possessours good, yea they may be turned to sinne, and increase thy corruption. And then, it's no wonder if God out of his love to thee, with hold these things from thee. If they were as necessary and as good, as Christ is, and Heaven is, thou wert sure to have them, Rom 8.32. If he hath given us Christ, How shall he with him, but give us all things else? Now this very particular should rebuke all the winds and waves of fears and discontent within thee. Art thou repining and carnally muttering, thou hast not this, thou hast not that? Oh look! Hast thou godlinesse? Hast thou the fear of God in thy heart, than thou hast all things, because there is no∣thing that is good for thee that God keeps from thee? Do not thou blame God, but thy own corruptions; if thou wantest such temporal mercies; say rather, God seeth I should make them a poison to my soul, I should grow drunk with this sweet wine.

Secondly, A godly man may be said to have all things, Because he hath a right and a claim to the Covenant of Grace, wherein is a deed of Gift of all things both spiritual and temporal. The Covenant of Grace lieth in this, That God will be our God, giving remission of sinne, healing of our corruption, and blessing us with all temporal blessings. This God made with Abraham, and so with all believers, Therefore Godlinesse is said, to have the promise of this life, and the life to come, 1 Tim. 4.8. All heavenly and earthly things are by pro∣mise made to the godly, only heavenly things absolutely, earthly things conditio∣nally, and with subordination and exception. So then, it is with thee, as some man, who hath all his estate lying in Bonds and Covenants, though for the pre∣sent he cannot command such a summe of money, yet he is rich in Bonds. Thus the godly man hath sure Bonds and Promises, even of Gods own making, who cannot lie or deceive; and therefore he may be as much supported, as if he had the

things themselves. Hence ariseth that life of faith Habakkuk and godly men have in their great extremities and necessities.

Thirdly, All things are the godly mans, Because he hath God for his God, who hath all things. Qui habet habentem omnia, habet omnia; He that hath the Sunne hath the light of all the starres: He that hath the Ocean, hath all the streams: Deus meus & omnia, as he said. Hence our happinesse is said to be in this, if we have the Lord for our God. David in all his exigencies, support∣ed himself with this, That God was his portion and his inheritance. Now he is such a portion, that there is nothing else good beside; have him, and ye have all. Though a child hath not money and raiment at his command, yet because he hath a rich father, who can procure all these things, therefore he may be well said to have them all. Thou shalt not want, as long as God hath it: If God have it, thou shalt have it; and what can be more desired?

Fourthly, A godly man may be said to have all things, Because godlinesse worketh such an holy contentation and satisfaction of spirit, that in what estate he is, he is as well pleased as if he had all things, as if he had the whole world. Therefore it's called Godlinesse with content, 1 Tim. 6 6 viz. which worketh and causeth contentment, it is the proper effect and fruit of it. Thus Paul, I have learned to be content in all conditions: I have all things, I want nothing, Phil. 4 11, 12 That which pride and presumption putteth some upon to say, they wanted nothing, for which God severely reproveth them; here true grace puts the godly upon: Here is a godly Dives, that may say, Soul, take thy spiritual ease, for thou hast not many, but all good things laid up for thee. Thus all things are theirs, because through contentation they have all things.

Fifthly, All things are the godly mans, Because they were made finaliter for him. They are all for his spiritual use. If you regard the Offices and Ordi∣nances in the Church, they are all for the Church, either to begin, increase or consummate grace, If you look upon the whole Creation, there is no creature therein, but the godly thereby do, or ought to glorifie God, and to draw near∣er thereby unto him. If every thing thou lookest upon, thou hearest, thou treadest upon, doth not make thee more godly; thou losest the good use for which they were made: Every gift is given to profit withall, 1 Cor. 12.7. And every creature was also made to profit withall. At the first we see the whole world, with all things therein, were made for man, which made the Psalmist spend an whole Psalm, in the admiration of Gods goodnesse and bounty, What is man, that thou art thus mindfull of him? Psal. 8.4. yet that was chiefly, because the starres in Heaven, and the creatures on earth were made for him. But with what praises may the mouths and hearts of Gods people be filled with, in that not only the things of the world; but that all the Offices and Ordinances of the Church are made for them. But this excellent point will be more improved in the particular enumeration.

* 1.301Let us now consider, Why God should make all heavenly and earthly things for the godly. And

First, We need not wonder at it, if we consider, That Christ himself took our nature upon him, and did undergo that shamefull death, and those terrible conflicts with Gods wrath for his Church, he gave himself for his Church. So that Christ being theirs, no wonder if all things else be theirs. If ever God would have denied any thing, would have with-held any thing, it would have been his only Son, in whom he was so well-pleased: But this he parts with for his Church: Yet we cannot say, Christ is ours, as Paul, and Cephas, and other things; therefore he addeth, We are Ghrists, and not Christ ours, because though Christ was given for us, yet it was as a Mediatour to work our peace, that so thereby he might be exalted, and might have the prehe∣minence

in all things. So that the Church is for Christ, not Christ for the Church.

Secondly, Because all things in the world are ordered by his providence onely; but the whole worke of God about his children, is the effect of his Pre∣destination. Now Predestination is an act of his more immediate love, than Pro∣vidence is; and the Providence of God is subservient to his Predestination. Therefore is Gods care and government over all things, that he may attain the ends of his Predestination. Insomuch that there had been no Creation at first, no world at all, nor would there still be any sustentation, or conservation of it, were it not for the Churches sake.

Ʋse 1. Of Exhortation to the godly, to live by faith on such principles. What generous noble and heavenly dispositions would these thoughts breed. Scito te Deum esse, said one, thinking the soul to be a beam of that Divine Essence; but thou mayest truly say, God hath made thee heir of all things. It's not the De∣vil, but God that doth now shew thee the glory of the world, and the Church, and saith, All these things are thine. Consider then, whether they be thine, by that spiritual end they are intended for. Do all creatures, all conditions, all events make thee more godly? Do they work such divine effects upon thy soul? Oh do not thou be thy own adversary herein!

Ʋse 2. Of Terrour to wicked men; for it followeth by way of contraries, Nothing is yours, viz. for your spiritual good: The Ministry God gives, is not for you: The mercies you have, they are not for your souls health. Oh the depth of thy unspeakable misery! whether life, or death, all things help thee forward to hell.

Having asserted a comfortable and rich Doctrine out of these words for the godly: we proceed to make some Objections or doubts about it, which will be as file to the iron; or like the Wine-presse to the Grapes, to pr••sse out the sweet Wine therein. And indeed, this truth seemeth Obnoxious to ma∣ny Exceptions; as in Religion there are many Doctrinal points which do amaze humane reason, such as that of the Trinity, the Incarnation of Christ, the Re∣surrection of the body, so there are also many Practical Positions which seem con∣trary to all reason and experince; of which this in my Text is one, All things are the godly mans. It seemeth to be an Idea, or meer fiction and expression, if we consult with what befals the godly.

Come we therefore to Answer some of the Objections. And

First, The doubt may be,* 1.302 How are all things the godly mans for his use and spiritual edification, when many times we see the godly man gets no go••d by these? The Corinthians, who had Paul and Apollo, and all those eminent Teachers for their use, yet by their Divisions, and carnal Emulations, they made no spiritual improvement of them. How many Sermons and Sabboths do even the godly let go, that there never appeareth any footstep of them▪ as if they had never been? And then as for their mercies and their afflictions, how many times do these draw out their corruptions; and they seem to be the worse for them?

To Answer this,

First, We must distinguish between Gods intention in giving these,* 1.303 and the godly mans actual improvement of them to that end. When the Apostle saith, All things are yours, his meaning is, on Gods part: His love is so great, that for the godly only, all things in Heaven and Earth were created. If so be therefore, at any time these things turn to thy hurt, blame thy self. The Physician will tell the Patient sometimes, All these Potions, and all these Cordials, they are yours; you are to take them; you may expect much good and ease by them: But if the Patient be wilfull, and disorder himself, it is his fault, not the Physicians, that they do hurt. So that the meaning is, all things in their creation and Insti∣tution were for the godly mans good. Therefore

Secondly, The godly man, through his weaknesse and sinfulnesse, not walking up to Gods order, may make that an hinderance which God intended a further∣ance. A godly man may receive the Word and Ordinances sometimes in vain. Sometimes afflictions may, for the present, make him more froward and passio∣nate, and mercies more presumptions and confident; as the Examples of David and others shew. So that our folly and corruptions, mingle bitter things with Gods sweet, and then we complain this Text is not true. The foolishnesse of a man perverteth his way, and his heart fretteth against the Lord, Prov. 19.3. When we do not our duty, we think God doth not fulfill his Promise: Our waies are unequall, and then we think Gods are not equall. So that you must understand this Promise, All things are yours, in a well ordered use of the means, as all other Promises are. It's said, The Spirit will lead you in all truth, Joh. 16.13. Gods Word is promised to be accompanied with the fulnesse of the Lords bles∣sing to those that are his; But how? If we order and prepare our selves: If we do not put in some barre and obstructions. For sinne, that withholdeth good things from us, that separates between God and us, as also between these Pro∣mises and us.

Thirdly, Though the godly may for a while make these things against their end, and not for it, yet this will not be alwaies. Nay, God will so order it, that this decay of theirs, or this disorder, shall likewise be turned to their good. As those, who through mistake, may swallow down some strong Physick, though for the present, they may be deadly sick; and worse then ever they were, yet afterwards, it may be, they are the better for such violent helps.

Fourthly, When we say all things are the godly mans, you must take them in their Collective cooperation; as Rom. 8. All things work together. This particu∣lar, or that particular, may throw thee down, may make thee worse; but then God bringeth about some other things that help altogether for thy good. As they say of Aegypt, All the venemous Herbs grow there, and also all the An∣tidotes are to be had there. Where there is a Malady, there is also a Remedy. And truly, thus Gods dispensations are with his Children. This or that parti∣cular may hinder thee, this or that may prejudice thee, but God hath appoint∣ed other things to correct these. There is a benigne influence with the malignant, (as it were,) and both tempered together, advance speedily towards Heaven.

* 1.304The second doubt is this: If all things are for the godly, and only theirs exclu∣sively to the wicked, then this may seem to justifie all the wickednesse and impiety of ungodly men? Why should they be blamed, if they get no good by the Ordinances, if they profit not under the Ministry, for God did not intend them for their good? and so if they abuse the creatures to all manner of wickednesse, they can do no other∣wise: They had them for this end, to accomplish sinne thereby. If every thing works to their damnation, this may make them sin the more desparately? But

* 1.305First, Divines have a good distinction about Gods Will. There is a will of Com∣placency or Approbation; and there is his will of Efficiency, what he will bring a∣bout, and none shall hinder.

Now it's the will of Gods approbation, that all things should be improved by the wicked for their good. It's his approving and commanding will, that every Sermon should be received by Faith; that every mercy be improved fruitful∣ly. The goodnesse of God doth invite such to Repentance. The afflictions and scourges God brings on them, are to humble them, and make them to repent of their sinnes.

But if we regard the will of Efficiency, so these things are the savour of death to them that perish. The Apostle saith this plainly, The Word was the savour of life to such as are saved, and the savour of death to such as perish, 2 Cor. 2.15.

That their is such a will of God, will appear by that instance to Pharaoh, God in∣flicted strange and miraculous judgments upon him; it was his approving and commanding will, that by those Pharaoh should be humbled, and repent, and let the people go. For this end, Moses and Aaron are sent to exhort him to this duty. Yet if we respect Gods will of Efficiency, we see he told Moses, that Pharaoh's heart was hardened, and he would not let them go; and his heart grew harder by these wonders. So then, Gods will of Approbation and Command, is, That even the wicked, should make all things theirs, though Gods will of Effici∣ency doth not bring it about.

Secondly, If th••se things are poison to the wicked, and snares to them, they may still blame themselves; for it's the corruption of their natures, not any violence God offereth them, that makes them turn every thing to their own destruction. Thy perdition is of thy self, O Israel, Hos. 13 9. So that every wicked man, having a corrupted nature, and this wickednesse strengthened through actual impieties, no wonder if every thing promote his damnation: But still it's of himself. As you see poisonous creatures, Serpents and Toads, they turn every thing they eat to poison, because of their venomous constitution: So it is here; wicked men turn all good things into ill. Ʋnumquodque recipitur, ad mo••um recipi∣entes, Put the sweetest liquor into a noysome vessel, it will have an ill tincture. Paul sheweth this evidently, The Law that was for life, he found for death, Rom. 7. The Law was good aand spiritual, yet it stirred up all sinne in him, because he was carnal. It's that within thee, which defileth all without thee. Wicked men sinne as wilfully, and as industriously attend to pervert all things to their damnation, as if there were no contracted necessity upon them to offend against God in all things.

The third Doubt is, If all things be the Godlies, Why then are they so un∣comfortable,* 1.306 so dejected, complaining of wants, as if nothing were theirs? If this be true, we would thinke, no godly man should ever be in a plunge; he may take up this Text, and it would be an antidote against all fears and cares. It can be no night with him, as long as this Sunne shineth.

Answ. It's true, it should be so, but we are weak in faith,* 1.307 we do not live up∣on Scripture-principles and priviledges, but sensible; and then we stagger and reel up and down. While we are cloathed with the Sunne, and have the Moon under our feet, we walk in light and comfort. David, when his faith is lively, then God is his shepherd, he shall want nothing; and he will lay him down and sleep, because God taketh care for him. But let him come from this Mountain of faith, and look on the waters of afflictions below, his head goeth round, and he knoweth not where he is. Now a two-fold faith is necessary to bear up the head and heart, the one, Firmly assenting to the truth of the things: The other, Fidu∣cially applying them to our selves. If we have not the first faith, we look upon such things as meer good words, as bare expressions: Even as if a man should think he had such a Country, because he had the Map of it. Oh this divine historical faith, strongly perswading our selves these things are Gods truth; they cannot be a lie, they cannot deceive us, would greatly establish us. And then, Fiducial application is the hand that takes these things, making them to be ours. So that if you ask, How all present and future things, life and death are ours? It's by faith only. A quiet resting and reposing of the soul upon Gods promise, puts us into the possession of all these things.

Secondly, As they want faith, So an heavenly prudence and skill how to im∣prove them spiritually. Though all things be for their good, yet they must have wisdome to know how to use all things. Therefore Paul, who said, He had all things, saith, He was instructed in it, as in a mystery, Phil. 4.11, Prescribe the best medicines in the world, if men have not judgement rightly to order them, they can never get good. What is a fountain sealed up, or a Book that

cannot be read, though it hath never such admirable matter? Thus are all things, though never so usefull, if thou hast not Christian wisdome. There is no condi∣tion, affliction or event, but thou mayest say, if I had heavenly wisdome, I might make excellent use of it.

* 1.308The last Doubt is, How are all things the Godly mans, seeing for the most part they are most wanting, they are in the greatest necessities? Had not Di∣ves all things, when Lazarus had not not so much as crums? Doth not this Doctrine give a mock-comfort, as those in Jam. 2.16. who bid, some be cloath∣ed and warmed, but gave nothing?

* 1.309Answ. 1. This place doth not so much speak of the possession of all things, as the spiritual serviceablenesse of them. Those things which they have no possessi∣on of, may yet serve for their souls good. He doth not so much mean what they have, as what tends to their good.

2. If the godly have not all things they would, that want is good for them The want of any outward mercy may sometimes be better than the having of them. To lose blood, when there is too much fulnesse, is healthfull. So then, complain not, saying, I have not this, or that good thing; the not having it is good.

3. Thou hast what is best for thee, and that according to the wise Gods or∣dering. Let this silence thee alwayes. These afflictions, these exercises, these wants are the best: The wise great God of Heaven doth dispense them, and they come from his hand.

4. Thou hast better things, then any earthly thing thou wantest; thou hast Christ, thou hast a title to Heaven and eternal glory.

Ʋse of Reproof to the Godly, that walke in dejections and discouragements, alwayes complaining, they are many times cast down and disquieted. Be asham'd of such a childish, weak disposition; think of this Text, carry it about thee▪ in thy heart, in thy mind, in thy affections: Say, I will not disgrace the promise, nor dishonour the goodnesse of God any more by these troublesome complaints. You see David called himself a fool, and a beast for such things, Psal. 73.22.

But then secondly, Here is duty as well as priviledge. Pray for spiritual wisdome, how to make every thing thine in a godly manner: Get that excellent art of profiting by every thing. Be not as the foolish Cock, that knew not what to do with a pearl. How do you esteem an herb or a receit of some special use? I tell thee, Every thing is precious, thy time, thy health, the creatures; thou mayest turn all things into gold.

Verse 22. Whether Paul, or Apollo, or Cephas.

FRom the General, the Apostle in this Verse descends to a particular enumera∣tion of the several things that are for the use of the godly man; He giveth us an Inventory of the Churches goods. And first, he beginneth with the Officers, and their Gifts, and labours, Whether Paul, &c. He instanceth in the chiefest and highest, If Paul, and such as were Apostles immediately called and placed in the highest Offices, were not for themselves, but for the Church, then much lesse meaner and lower persons; whether Paul that plants, or Apollo that waters, or Cephas, that is Peter. Here you see he is placed after Paul, and from hence is plainly inferred, That Peter had not such an universal and absolute dominion over the Church, as the Papists dream of, but all for the Church, not the Church for them.

Observe, That all Offices and Gifts, howsoever diversified,* 1.310 are for the Churches of God.

The Churches edification is the end of their Institution. When God made the world, he made it for himself. The world is for God, not God for the world. But when Christ ascended on high, and set Officers in the Church, he made them for believers, not believers for them. Thus before vers 5. What is Paul and Apollo? but Ministers by whom ye believe. And so 2 Cor. 4.5. We preach not our selves, but Jesus Christ, and our selves your servants for Je∣sus sake. So that all the offices, all the ministerial power and abilities that are, be wholly for the Churches spiritual advantage. Even as the nurse of some great Emperours child, all the dainty fare, and good provision she hath, is onely to cause milk, that may be good nourishment for the child. Hence are they com∣pared to light and salt, which have their property for other things, and not them∣selves.

Now let us consider,* 1.311

• 1. In what sense this is not true, that all Officers are the servants of the Church.
• 2. How it is true.

And first, When we say, Officers, and all their abilities, are for the Church, The meaning is not, as if they had their power and office from the Church, or from believers, so as that they should preach, and baptize, and dispense all Ordinances in the Churches name; as the Brownists do earnestly contend, ma∣king all power and dominion to be in the number of the Church. This is not so; for the Officers and their power is of Christ. 1 Cor 2.28. God hath set in his Church. Ephes. 4.11. Christ gave some Pastors, some Teachers. Acts 20.28. Over which the holy Ghost hath made you Overseers. Hence they are called, The Ministers of Christ, and the stewards of God. By all which places it's clear, That the Officers of the Church have their power and authority from God and Christ, that they do all not in the Churches name, but Christs name. They are not the Churches stewards, nor the Churches Embassadors, but Christs. Indeed by the Churches election or designation, such a man is received to be their Pa∣stor or Shepherd, but the Church doth not give him his Office; but Christ or such Officers, that Christ hath appointed to do it. So that they are both the Church∣es servants, and Christs servants. The Churches servants, because the end of their office is to benefit the Church. Christs servants, because they come in his Name, and have their Commission and Authority from him.

Secondly, In that they are wholly the Churches, the Apostle doth not con∣found or make void that order appointed in the Church between Officers, and those they have a care over. He doth not nullifie the relation they are in of Shepherds, Guides, Overseers, and such as rule over them, and watch for their souls good. Nor doth he take away that command of honour, reverence, love and respect; yea that submission and obedience unto them, as other places do re∣quire. There are those that would bring an Anarchy and confusion in the Church, making no difference between Shepherd and Sheep, Guides and Over∣seers, and those who are to submit to them: but the Scripture is very clear for this distinction, and God is not the God of confusion, but of order: Is the whole body an eye, or the whole body an head? saith the Apostle, 1 Cor. 12.17. This would make the body of Christ a deformed monster,* 1.312 and worse than any humane society.

But when he saith, All these Officers are yours, it implieth these things:

First, That the aim of all those who enter in any Church office, and all the while they are in, should not be principally their own advantage, or earthly ac∣comodations, but the edification of the Church, the glory of Christ, and the good of peoples souls. This is very difficult, when he saith, Paul and Apollo are yours; he thereby teacheth all us Ministers, what should be the chiefest aim of our souls, to feed, not to shear the sheep. Thus Peter is instructed, Lovest thou me? Lo∣vest thou me? then feed my sheep, feed my lambes, John 21.16. Not but that Christ taketh care for their maintenance, and they are lawfully to look to that, but it ought not to be the principal, He that desireth (1 Tim. 3.1.) the office of a Bishoprick, desireth a good work. It's a work and labour for the good of others. So that this teacheth us, what sincere and publique intentions ought to be in us? What tender and compassionate bowels we ought to have to the flock committed to our charge.

Secondly, It implieth, That all our preaching, and the whole labour of our Ministry must not be for ostentation, or self-advancement, but in the most profita∣ble and advantagious way we can, to better mens souls. 1 Cor. 12.7. Every one hath his gift to profit with all. The Apostle rejects all such Questions as do not profit, 2 Tim. 2.14. So that all our care should be in our preaching, in our study, so to handle the Word, that we may most benefit our people; that our words may fall like the rain or dew upon the tender herb, as Moses saith, Deut. 32.2. that the meanest may be edified. The Apostles arguments against speaking in unknown tongues, 1 Cor. 14. do fully reach to this, Ministers may affect such obscure, unprofitable, and impertinent matter▪ as that the people may no more be bettered, then if all things were done in Latine. The Apostle had rather speak five words to edification, then five hundred other wayes. Insomuch that a powerfull, profitable way of preaching is a great gift of God, a special blessing unto a people: And though some Ministers partake of it, more than others, yet all are to bend themselves for the peoples profit. Si non vis intelli∣gi, cur vis legi, said he, we may adde, cur vis audiri; we see the nurses care is to make the childs meat most conveniently eatable, and fit for nourishment; and Ministers that do otherwise, are such unkind fathers, that our Saviour speak∣eth of, as not possible, when the children aske bread, they give them a stone; when they aske fish, they give them a serpent.

Thirdly, In that all things are the Churches, is implied, That no Officers have an absolute dominion over their peoples faith, neither may lord it over them ac∣cording to their lusts and ambitions, but to doe all things for their souls good. Paul, though an Apostle, would not assume such dominion, 2 Cor. 1.24. Not that we have dominion over your faith. And 1 Pet. 5.3. forbids all lordship over Gods inheritance. They are Gods inheritance, they are his field that they are to dresse and till, not for themselves, but their Masters use. The Pope of Rome with his Abettors, do infinitely transgresse in this particular, who, though he style himself Servus servorum, the servant of servants, is yet the Lord of Lords; whatsoever they give us to eat, we must swallow without chusing. All our Sacrifices must be without eyes; the more ignorance in our faith, the more devotion. No, all the power and authority of Church-officers, is not Magi∣sterial, but Ministerial; we must come with, Thus saith the Lord, As it is written; That which we have received, that we are to deliver; and when they keep to this, then, He that heareth them, heareth Christ; and, He that de∣spiseth them, despiseth Christ. No man may adde to, or detract from the last will of a man, much lesse Gods Testament, which is to be the rule to the Church, while she is in this world.

Fourthly, In that all Officers are the Churches, there is implied, That not onely finis operantis, but operis also, not onely the end of all Ministers, but the end of the offices and gifts themselves, are for the Churches good. God

when he set Pastours and Teachers, he gave them for the perfecting of the Saints, and compleating their graces, and bringing them to a full stature in Christ, Eph. 4.11, 12, 13.

Now it's good to consider, the manifold ends,* 1.313 why God hath given such offi∣ces and gifts to his Church. And

First, It's to multiply and gather in more to the Church, even the whole number of the elect. Thus they are called fishers of men, Mat. 4.19. they cast in the spiritual net of the Gospel, and out of the bitter waters of the world, they take up many for Gods Kingdom. Many thousands were taken at the be∣ginning of the Gospel. Thus they are also called Fathers, because by the Word they beget many to eternal life. So then, the Officers of the Church are yours, to bring you home to God, of Wolfs to make you Lambs, of Beasts to make you Saints. Oh consider, whether the Ministry hath ever been yours in this sense, or no! Hath it removed those mountains, those high Towers of sinne that exalt themselves against Christ? Hath it reformed thee of thy lusts, of thy beast∣linesse: Oh may you not say in a contrary sense to Paul, You have ten thousand Instructers, yet no Fathers; you have had many preachers, but no father; none hath begot thee anew to a spiritual and heavenly life.

Secondly, It's to convince and reprove, to trouble and disquiet the soul for sinne, and thus they are yours, though wretched man had rather be without them. Paul was very sharp and severe against the errours and vices of belie∣vers. All Ministers are commanded, To reprove and rebuke with all authority, Tit. 2.15. To lift up their voices like a trumpet, and to tell Israel of their transgressions. This is for your advantage more than all false and daubing delu∣sions. You see God himself would not spare Aaron or Moses, though never any talked to God face to face, as he did, yet God reproved him for his rashnesse, Because he did not sanctifie him before the people, and therefore would not let him enter into the Land of Canaan. Oh it's a good sign, when you can receive a sharp reproof, and rebuking Sermons as yours, as profitable to you, desiring not to be spared!

Thirdly, They are yours for quickning and increasing of grace. To bring us to a full stature, as you heard the Apostle calleth it. Desire the sincere milk of the Word, that you may grow thereby, 1 Pet. 2.2. There is watering as well as plant∣ing. Paul reproveth these Corinthians as carnal, that he could not speak to them as spiritual. And Heb. 6. he speaketh terribly to those that are still in their first principles, and are not carried on to further perfection. Consider then, here is the Ministry, and all the gifts and Sermons you have enjoyed for your be∣nefit and profit: Is your understanding more enlightned, your hearts more tender, your lives more reformed? Is your knowledge bettered, your gra∣ces more quickened, and your whole conversation more fervent and zeal∣ous?

Fourthly, They are for consolation and comfort unto the tender and broken hearted for sinnes. Hence they are the Ministers of the Gospel, and they bring the glad tidings of peace. We are sent to comfort and give rest to those that are loaden with sinne. Oh that we could meet with a people that need this balm of the Gospel, that want this oil of Gods grace in their wounds! There are thousands of people, to whom we must not, we dare not dispense the com∣forts of the Gospel; we cannot say, these glad tidings are to be published to you.

Lastly, Not onely their gifts and office, but all events whatsoever do befall them. Their honour, or disgrace; their life, or their death; their esteem, or their persecution, is for the Churches good. 2 Cor. 5.13. Whether we be besides our selves, or sober, it is for you, saith Paul. And in another place he makes one end of all his sufferings to be for the Churches sake, Col. 1.24. If the Ministers

of the Gospel runne through good report, or bad report, life or death, it's for the Churches good. And therefore Chrysostome understands that life and death after mentioned of the Ministers: so that you are not only to learn by their Ser∣mons, but by all their mercies, or by all their sufferings; not only their tongues, but all things else should teach you.

Ʋse of Exhortation. Take heed that through thy unbelief, and other sinnes, the Ministry, and all the abilities and gifts thereof be not against thee. Paul said, He was the savour of death to some, (2 Cor. 2.15.) that perish. Oh tremble, that this Ministry, this preaching should be for the good of others, but not to thee! They can say, these are ours for conversion, quickning and consolation; but I stand like a dead tree under all the rain, sending forth no fruit at all. You would think it an heavy curse, to have your bread not yours to nou∣rish you; your cloaths not yours to warm you; but this is more terrible, the Word preached is not thine to convert thee, or reform thee. What? Shall God out of his great love provide these mercies for thee, and thou go away with no advantage at all? He is your Minister, and that is your Sermon, which is made yours in your life and obedience: otherwise he is yours to accuse and condemn you at the last day.

Ʋse 2. Of Instruction. How precious and dear the salvation of mens souls is, that God hath appointed all things in the world, and in the Church for this end: All the creatures of God would teach thee this: All the Ministers and Ordinances are for this end: All thy mercies, thy afflictions, thy health, thy sicknesse is for this: Why then doest thou no more consider of it, and lay it to heart?

Or the world, all is yours.

We proceed to the second enumeration of those Goods the Apostle giveth an Inventory of, and that is a very large and comprehensive one, the world, with all things therein. The Devil once thought to tempt Christ, by promising him, All the glory of the world; but here we see a gift made indeed of the whole world to every believer.

First, All the things of the Church are given. Then, All the things of the world. This is to have the fatnesse of heaven and earth together.

The word world, as for the nature of it is wide, so for the significations there∣of it is also very large. Sometimes we reade it in the plural number, Heb. 1.2. Heb. 11.3. Christ is said to make the worlds, not as if that fancy of some were true, That there are many worlds, but it supposeth the world in all the succes∣sive generations of it. Now the world is sometimes used for the meer Fabrick of this universe, with all things therein, Heb. 4.3. Since the foundation of the world; sometimes it's used only for the Elect and godly; as when it's said, John 12.47. I come not to judge the world, but save it. And John 6.33. he is said To give life to the world; but this sense is very much questioned, yet the Or∣thodox propugn it.

Lastly, The world is used for the wicked inhabitants thereof. Thus John 15. the world is said to hate the Disciples of Christ. And 1 John 5.19. the whole world is said to lie in darknesse: And well may the world be put for wicked men, because they are farre the greater part; and therefore the world is used in opposition to the Church, 1 Cor. 5.10. because believers are called out of the world.

If you ask, In what sense world is taken here?

I answer principally in the first, for the fabrick of the world, and all the con∣tents

therein; the Cabinet, and all the treasure in it; this is a godly mans, not in a political civil sense, but a spiritual sanctified way; And thus he that hath not where to lay his head, or set the sole of his feet, may yet be said to have the whole world, as it was with Christ, and Abraham. Ob∣serve,

That the whole world with all things therein is for the spiritual ad∣vantage of a Godly man.* 1.314

He may say of the whole Universe, All this is mine, for the advantage of my soul, one way or other. We have a pregnant place for this, Rom 4.13. where you have a promise of being heir of the world; and to whom is this made? To Abraham and his seed; What seed? vers. 12 Those that walk in the steps of the faith of Abraham. So that you see, the inheritance of the world i•• made to Abraham, and to all believers; which is not true of the civil possession of it, but of the sanctified use of it. It's true, Interpreters do much dispute▪ in what sense Abraham, and so all believers can be said to be heirs of the world? But certain∣ly this Text is a good exposition of it.

Come we therefore to shew in how many particulars we may say,* 1.315 the whole world is a godly mans, it's for his use. And

First, It's the godly mans School or Academy, it is his study or library. The Heavens and all things therein are so many books, whereby he admireth the wis∣dome of God, Rom. 1. If the very Heathens might make this use of the world, How much rather the godly, who from Gods making of the world, do gather many excellent and solid supports? As you may observe, David never encoura∣geth himself more about Gods support of the Church, than from this Argu∣ment, That he made Heaven and Earth: He that did so great a thing, what may he not do? Psal. 19.1. The Heavens declare the glory of God, viz ob∣jectively, as an excellent book declareth the glory of the Author; but as he who would understand the excellent sense of a book, must peruse it, and understand it: So he that would make a true use of the world, for the exalting of Gods wis∣dome and power, must diligently meditate on it. This is that, which one man saith, the world is a godly mans mentaliter in his mind, because by that he takes the occasion to admire God, and to be affected in all love and fear. This is the right consideration of the Heavens, not to prognostick future contingencies, which God reserveth as a property to himself, but thereby to advance the wis∣dome and power of God: Thus every herb, every creature is a tongue; yea the whole world is but one great tongue, proclaiming aloud, that there is a God. Let then the world be thy study, all the creatures so many books: Do ye look on a watch, or some curious needle work, and admire the workmanship; and shall ye not much more the world, as Gods work? Arianus Epictetus speaketh well to this, though an Heathen, condemning the negligence of men here∣in,

How many goe farre (saith he) to see the workmanship of Phidi∣as, and judge themselves unhappy, if they die before they have seen that sight; and shall not we much rather admire this world, that is made by God?

Secondly, The world is a godly mans, Because every thing therein is given him for his necessary use. Though he hath not every thing, yet he hath as much as is needfull to him, Rom. 8. If he hath given us Christ, how shall he not with him give us all things else? If you take a man into your house, and bid him call for what he will, he may command every thing in the house, though he doth not call for all things, but what is for his use, that is, as if he had all. And thus the whole world is for a godly man: What wealth, what honours, what health

is necessary and needfull, he is sure to have. He that dwelleth by the Ocean, he hath all the water in the Sea for his use, though it's not necessary he should make use of it all. He that hath the use of any thing, hath the thing. Again, if a man have never so many things, and do not use them, he hath them not. As the great rich men of the world, Habent ne fruan∣tur, non ut fruantur, The having of them keeps them from enjoying of them, as he said, In opem me copia fecit, and they are not theirs for use, because they are theirs in possession.

Thirdly, The world is a godly mans, as his shop, and place of service. It's that wherein he works and labours for God. It's the great shop for mankind to do that work God hath appointed them. It's the great vineyard, in which God hath set every man to work. This is the via, the other is patria. This world is for doing, the world to come for receiving. And our Saviour spake many Pa∣rables to this purpose, that he giveth all talents, he be ru••••eth every man with several oportunities, and they must improve them; they must be merchants in making the best for God. And we are the more to attend to this, because we have but a day, the night cometh, and none can work, Oh that this were con∣sidered by us! The world is a working place for Heaven; all that is to be done must be done here; when thou art taken out of this world, all thy work is done for Heaven: Then thou art to receive a reward. Take heed either of spe••••ing thy talent upon sinne, and in the service of Satan, or hiding it in a napkin, to do nothing with it. We see what toil and labour men take for the things of this world, But labour for the meat (saith our Saviour) which perisheth not, John 6.27. There are eternal riches and treasures. Oh that our hearts were more upon these things! One thing is necessary; they chuse the better part, who neg∣lect all things to enjoy God.

Fourthly, The world is a godly mans Inne or lodging place. It's a provisi∣on God makes for a season, till they are ripe for Heaven. Thus the godly are often compared to pilgrims and strangers; and Abraham, Heb. 11. with the Patriarchs, though they had the promise of the world, yet they were as pilgrims, and declared it by all they did, That they sought for a City of Gods own making, which abideth for ever. So that the whole world is but a with-drawing room for the godly. They are as travellers in an Inne, who are not inordinately affe∣cted with the good things there, neither will they spend all they have there, but still look to their homes. And truly this sheweth the excellent frame of godly men, though they are in the world, yet not of the world, John 17. As we see the vapours, though they arise out of the earth, yet they ascend and follow the motions of the Heavens. Thus it is here, though the godly are in the world, yet their affections, desires and motions of heart are according to heavenly directions. The wicked are in the world, as their proper place, their center; they would never goe out of it; but the godly seek for another Countrey.

Fifthly, The godly have the world as the Stage or Artillary-yard, a place of Exercise, wherein all their graces are to be drawn out, by the opposition therein. E∣ven as Paul, 2 Cor. 12. said, There was given him a thorn in the flesh; and it's given to the godly to suffer, How is that? Because these exercises and opposi∣tions they are to discover and draw out the godlinesse and power of believers. As some among the Romans were put to many fights and exercises to prove their valour. Thus the godly is in the world, as a souldier in the camp, or in the bat∣tel. Our Saviour John 15.18. tels his Disciples of the hatred and opposition, they shall meet with in the world, if they were such as the world would have, the world would love them; but because they do not conform to their wayes, there∣fore they are persecuted and driven up and down. Look upon the world, as a place of Exercise, do not think to find it otherwise than an Aegypt to thee. It

will therefore be thy wisdome, to get the rich spoils of it, as from an enemy. To be quickned to the height of all thy graces, by how much more the comba••e and conflict thou hast, is exceeding great. The greatnesse of the tempest will discover the great art of the Pilot.

Sixthly, The world is a godly mans, Because all things therein are sanctified, and made clean to his use. When Adam tell, we lost our dominion; and being our selves unclean, every thing becometh unclean to us, Tit. 1.15. To the pure all things are pure, but to the unbelieving all things are defiled You see then, that to wicked men nothing is pure, though they have great estates, great ho∣nours, yet nothing is clean to them: Though they have a civil right to such things, yet wanting the sanctified use of them, every thing becomes defiled to them. So that every thing they touch is pitch, every thing they eat is poison; there is a spiritual leprosie upon them, Because without faith it's impossible to please God. Oh, if there were no other sense then this, that all things to the godly are sanctified and clean in their use, this were admirable! Having faith, thou art reconciled to God, and so thy eating, thy drinking, thy buying, thy selling, all thy actions are accepted of. Thus you see, how the world is a godly mans.

The Objection then is, Why have the godly the least possession of it,* 1.316 if they have the sanctified use of it? Doth not David complain, That wicked men have the fatnesse of the earth? Did not Christ tell those who profered their service, That the Foxes had holes, and the Birds nests, but the Sonne of man hath not where to lay his head? Matth. 8.20 And can the Disciple be above his Master? Doth not Paul tell us of his hunger, nakednesse, and all kind of straits? How are these promises any thing but golden delusions?

To answer this, you must know, That even those wicked men,* 1.317 who are said to have the world at their will, yet they have not the world indeed, they have it not as the godly men, The little that the righteous hath, is better than great trea∣sures of the wicked, Psal. 37.16. For,

First, Whatsoever the wicked man hath, he hath it in▪ wrath; it cometh from Gods anger. God is angry with the wicked all the day long. And Heb. 11. With∣out faith it's impossible to please God. Those that are heirs of the world, have it by walking in the faith of Abraham. Think you, Dives that fared so deliciously every day▪ had all his wealth in a mercy? No, it was for his punishment, it was for his eternal torment. They call such things the blessing of God, and so indeed in themselves they are; but to wicked men they are curses. For, as the godly mans afflictions come from Gods love, Whom he loveth, he chasteneth▪ Heb. 12. so wicked mens mercies come from Gods anger. Had God loved thee, thou hadst had (it may be) more afflictions, more wants and exercises.

Secondly, Wicked men have not the world, Because they are overcome by it; the world hath them rather. Therefore they are called (as you heard) the world, as if their very souls, as well as bodies, were made of the dust of the earth; whereas the godly have the world, as if they had it not; they have God, and the world too; they have Heaven and Earth too; they do not pr•••• the worse; their duties are not the more thinne and distracted. As Abraham and David, these were rich and great men in the world, yet if you reade Davids Psalmes, you will finde his heart set on God above all these things.

Thirdly, Wicked men have not the world, Because they do not own and acknow∣ledge God as the giver of all; neither do they live to him, but the things of the world are instruments to draw out their lusts, to make them the more wicked. They take the good creatures of God, and abu••e them to wickednesse: Therefore Rom 8. The whole creation is said to groan under them, as being weary of them: The very Air, the very Earth is weary of them; yea, the timber in the house,

and the stones of the wall do witnesse against them; they are by the things of the world made more wicked.

Lastly, They have not the world, Because they have not an holy contentation of mind. They are not quiet, or satisfied in their condition; they have no true peace, notwithstanding all their abundance; and the reason is, because they have not pardon of sinne, and enjoyment of Gods favour with these; and they are only blessed who are so, Matth 5. Blessed are the meek, for they shall inherit the earth. You see the whole earth is promised to a meek, humble, contented spi∣rit, whereas a wicked man is compared to the Sea, that is alwayes foaming, and never lieth still.

The Ʋse is two-fold, 1. Of Comfort and Exhortation to the godly Comfort in what distresse and strait soever thou art in; Say not, I have not this, I want this, I am poor and miserable, for thou hast Heaven and Earth, onely set faith on work. This is the hand to receive those treasures; This faith is not a fancy, it's not a foolish imagination, but a real investing of thee with all things. But it's of Exhortation also, to have the world for thy spiritual use. Take heed of the wickednesse of it, We have not received the spirit of the world, 2 Corin. 4. Oh it's an excellent thing, not to have the spirit of the world, but of God!

Ʋse 2. Of Instruction; To shew the power and miserable estate of the rich∣est and greatest men in the world, that want godlinesse; none is so poor, so miserable as they. Thou sayest, this is thine, and that is thine: Alas, be∣cause Christ and the Promise are not thine, nothing is indeed thine: If they be thine, they are thy poison, thy destruction, thy damnation; and thus they are thine.

(Or Life.)

We proceed to the third thing in order, and that is, the several Conditions or Estates we are in; Life is yours, and Death is yours.

Chrysostome, and Grotius after him, limit this to the life and death of the Mi∣nisters in the Church: If they live enjoying their liberties, and outward com∣forts, it's for you: If they die, if they lose their liberties and lives, it's for the Churches sake. As Paul said, He was willing to be a Sacrifice offered up for the Philippians faith, Phil. 2.17.

This is indeed a truth; but as the world is a general, so there is no reason, but that we should take Life and Death in as General a sense. And indeed this limited one, may well come under the first enumeration, Paul, and Apollo, all are yours.

At this time, we shall treat of Life. The Scripture speaks of a three-fold Life:

• 1. Animal, which is in beasts.
• 2. Humane, belonging to men as rational. And
• 3. Supernatural, or an heavenly life, which onely deserveth the name of it.

The other being but shadows and dying lives.

Now we shall especially speak of this humane life, being perfected with that supernatural life. Observe,

That Godly men do onely live, or,* 1.318 The Godly onely doe make a spiritual use of their life.

Life is only theirs, 1 Pet. 3.10. He that loveth life, and would see good dayes, let him refrain his tongue from evil, let him eschew evil and do good. Here you see the only way to live, and to have good dayes, is to avoid all evil, and imbrace all good. Hence Christ, John 6. cals himself, The bread of life, and he giveth the water of life; none liveth, till they be united to him.

We shall insist on these things:

• 1. That only godly men live.
• 2. That wicked men, though in the midst of all their jollity, yet the Scripture doth not account of them, as living persons. And

First, The godly man only liveth, Because he is united to God and Christ the fountain of life. David doth often style God, The fountain of life, Psal. 36.9. And in his favour there is life. And in the New Testament, especially by John, Christ is made the Author of all life. He is therefore compared to the Head, and to the Vine. If the members or branches be separated from these, they die and wither presently, as John 15. This is so frequent an assertion, that we need not dilate on it. If not a member of Christ, there is no life in thee. Aut es in mem∣bris, aut in humoribus, said Austin. Thou art either among the members or the humours of the body of the Church. Gal. 3.20. Paul said, He no longer lived, but Christ in him; and the life he lived was by faith in the Sonne of God. What did not Paul eat and drinke, and enjoy the common Aire, as we doe? Yes, this he doth not call his life; Oh they live, who no longer live, but Christ in them! Thy sense, thy carnal reason, thy corrupt affections, thy worldly in∣clinations, these no longer live, but Christ in thee, and his graces.

Secondly, Onely the godly man liveth, Because he hath a spiritual and a new life added to his animal life. For as the soul is the life of the body; so grace is the life of the soul. Hence our Saviour cals all wicked men dead men. Let the dead bury the dead, Matth. 8.22. That is a strange expression, but very true. No dead corpse is more destitute of life and apprehension, than their souls are of any heavenly motions, any spiritual hungrings or thirstings. All the merry and jolly men in the world, they are dead men, if living in their sinnes. Therefore among the Pythagoreans, who kept strict Discipline amongst themselves; if any of their company did commit any grosse sinne, they did cast him out of their company, and provided a coffin for him; intimating hereby, they looked upon him as a dead man. This heavenly, spiritual life, whereby a man doth all things by supernatural and holy principles, to holy and godly ends, deserveth the name of life. Hence Ephes. 4.18. it's called, The life of God; either because of the conformity and likenesse of it to Gods life; or because God is the Authour and worker of this life in his children. Tell us not then, that such a man liveth rich∣ly and happily, having a great Estate, a glorious Seat, large Revenues; he li∣veth that liveth this spiritual life; and without it, as the Apostle saith of those wanton widows, They are dead while alive, 1 Tim. 5.6. Oh now, thou wouldst weep over thy husband, thy child, if they were corporally dead, why doest thou not much more for their spiritual death? We reade of the Aegyptians, what an outcry they made for the death of one in every family? But how many families are there, that have none but dead persons in them? Alas, thou must needs be dead, for thou seest not with thy eyes the beauty of spiritual things: Thou hear∣est not with thy ears the lively word of God, neither canst thou walk with thy feet in the way to Heaven.

Thirdly, The godly man onely liveth, Because he only hath the true blessednesse

and comfort of this life. He onely hath true joy and peace of conscience; and this not onely the Scripture cals life, viz. a prosperous, happy estate, as when they said, Live, ô King, but the Heathens also, Vivamus mî amica; vixit, dum vixit bene; & vita non est vivere, sed valere. There are some men who live this life; and yet Job saith, they long for death: Their life is a burden and a torment to them; when it's day, they wish it were night; and when it's night, they wish it were day. This God threatens as a curse to every one, that shall not keep the Law. Now the godly man, he onely liveth, so as to have true joy, real happi∣nesse, because his sinnes are pardoned; God is only his portion and delight, At thy right hand are pleasures for evermore, said D••vid, Psal. 16.11. And al∣though the godly may sometimes through their own sinne, or for their exercise be deprived of this joyfull and blessed life, yet that is for their good; as Laza∣rus's death was, that his Sisters faith, and Gods glory may be the more magnifi∣ed. And besides, as Christs body, so their souls shall not alwayes be kept under the cords of this death. This is therefore by accident. The promise to godlinesse is joy and gladnesse of heart; They are called upon to doe it, they are commanded to it. Lay this then downe for a sure Rule, That thou doest not live, thou hast not a prosperous, joyfull and happy heart, till thus sanctified.

Fourthly, The godly only live, or life is theirs, Because they only know how to improve the dayes of their life for God They make the right u••e of their life and time here, which is to provide for eternity, to glorifie God, and save their souls. When Paul could say, I have fought a good fight, I have finished my course, 2 Tim. 4 7. This was an argument he lived Our Saviour spake many Parables, to shew, how we should improve our Talents, and be alwayes gaining, till our Master come; whereas if thou spendest thy time on thy losts and pleasures of sinne; if thou art idle and negligent, thou hast not lived. Idlenesse is the burial of a man alive. We do not account our time of sleep so properly part of our life, because we do nothing then. And this is a full proof, that only godly men live, because they only make honey, while the Summer shines; they onely hus∣band their time, while it's day, calling upon God; They onely accomplish that work and errand for which God sent them into the world. Remember this, he liveth that is active for God in his generation, that moveth continually for the good of his soul. Let it not be said of thee, as Seneca of one, who kept close in his house, Hic situs est Bascia, as if he were buried there.

Fifthly, Life is onely the godly mans, Because he hath an interest, in eternal life. John 5.24. He hath passed from death unto life. He shall never die that liveth this life. Now (alas) this temporary, natural life, doth not deserve the name of a life. The very Heathens thought so; and the Scripture cals it but a shadow, not a substance. What are a few evil dayes here, and full of misery? Shall we judge it a life? No surely, eternal life deserveth only that name, where there is no fear of a change, where no power or violence can overcome, where mortali∣ty is swallowed up in immortality. This is the life that the Scripture inviteth all unto. Did Dives live, though he boasted good things were stored up for him? No, This night, thou fool, thy soul shall be taken away. Wilt thou call this a life, to have a few pleasures of sinne for a season, and then to go into eternal tor∣ments. Do not the damned in hell wish, they had never been born, that this natural life had never been bestowed upon them? Do not thou then matter this moment, but set thy heart upon eternity. Is not this life a vapour, a bubble, but the life to come that must make me happy? When God promised several outward mercies to Abraham, O (saith Abraham) that Ishmael might live before thee! All these outward things are nothing, if he live not this spiritual and eternal life.

Sixthly, The godly man only liveth, Because he taketh his life from God, and

referreth it to his glory. Whether we live, we live to the Lord, said Paul, Rom. 14.8. They receive their life thankfully from God, and they live to his glory. Now we say, he hath a thing, that knoweth how to make the right use of it; and thus, because the godly know how to receive their life from God, and to return it again to him. Therefore it is that they have life; yea they have it, because they can readily part with it, at Gods Command, I die daily, said Paul, 1 Cor. 15.31. And this is our Saviours sure Rule, Luke 17.23. He that will lose his life shall save it, and he that will save it shall lose it. You see the way to have life, is to part from it; he hath it, that hath it not; as the Martyrs, who as willingly laid down their lives, as we our garments.

Seventhly, The righteous only live, Because they mortifie and subdue those sinnes that kill our bodies, that take away our lives. Wrath and quarrelling that de∣priveth a man of the peace of his life; now he refraineth his tongue, he is of a meek spirit; whereas anger is like a fire burning in the bowels; and so grief is a waster of the very bones; Worldly sorrow worketh death, 2 Cor. 7. the godly therefore take heed of it, as that which murders the body. So inordinate and worldly cares; we see how such do even devour men; they have so many thorns in their flesh; and what life do such live? Impatience is a sudden Devil possessing a mans soul, In patience possesse your souls, Luke 21.19. A man doth not possesse himself, he is not master over his own spirit that is passionate and furious: So that men in such sins, they live but as those that have been thrown to wilde beasts or serpents to be devoured by them.

Lastly, The godly man only liveth, Because even in the last breathings of this life, his hopes and comforts do most remain. The righteous hath hope in his death, Prov. 14.32. And this hope is called, A lively hope▪ yea the godly die not at all, because all live to God; their very dead bodies, if you regard the Covenant of Grace, and Gods power are alive, Luke 20 38. At that mo∣ment, when all a wicked mans hope perisheth, his life faileth him, his comforts, his friends, all forsake him; then are the godly to lift up their heads, for their redemption draweth nigh. Though they were dead they shall live. Dives had the good things of this life, but doth he not lose all with his soul at his death? Lazarus may say, Soul, take thy ease, when dying; which Dives could not. But

In the second place, How can it be said, that the wicked do not live,* 1.319 when they are said to have their portion chiefly in this life? And David by many Psalmes informeth us, they do not onely vivere, but valere, not onely live, but flourish, Their eyes stick out with fatnesse, yet they doe not live, be∣cause

1. They are dead in their sins: And hereby their faith, their Religion, their Christianity is all dead, as you heard.

2. They do not live, Because they are in a condemned estate, they are ap∣pointed to wrath. As Adam is said to die in the day he did eat of the forbid∣den fruit; and as the Scripture cals some the sonnes of death, or dead men, be∣cause appointed thereunto. Oh this should enter deep into thy heart! As long as thou livest in thy sinnes, thou art a dead man, a damned man, as the malefa∣ctor condemned to die is a dead man, though he live a day or two before exe∣cution.

3. They doe not live, Because all their time is lost, so all the time of a mans unreg••neracy is no life. All those dayes were lost, those duties lost, all that time lost.

4. They make every thing an instrument of death. Their health, their wealth, their honours are all deadly herbs in the pot; their tongue speaks the words of death; their hands work the works of death.

Ʋse of Instruction to the Godly, so live, that your life may appear to be

yours, not the Devils, not sinnes, that thou doest not live to the world; Let thy mouth be a Well of life; Be thou a tree of life, Prov. 11.20. as So∣lomon speaks of the righteous. Do not thou only live, but cause others to live Let thy life put life in others, as one candle lightens another, one candle kindleth another.

Ʋse 2. Of Terrour to wicked men. You live not, you rejoyce not, you have no true mirth or gladnesse. False joy is real misery. A man that hath an estate of brasse for gold is not rich; thou art a dead man as yet, even condemn∣ed to Hell, every day the sentence may be executed on thee; and it's plain, thou art dead, because thou feelest not, thou complainest not under this heavy burden.

(Or Death) all things are yours.

We are upon the third part of the Apostles Enumeration, and that is the diffe∣rent conditions which are in the world, expressed under those two titles, Life and death Not only life is yours, but death also. And in this later lieth the greater wonder. For how Death, which was inflicted at first as a curse and pu∣nishment for sinne, and is the period of all outward comforts in this life, should be for our advantage, is hard to imagine; and then, that two contraries should meet in the same issue, both life and death produce the like effects, makes it still the greater paradox. But the more unlikely and impossible it is to humane rea∣son, the easi••r it is to a divine faith.

In the Scripture, Death admits of several senses,

1 Sometimes it's taken for the spiritual death of the soul in sinne. Thus men are often said to be dead; and well may this want of grace be called Death, be∣cause such a man is like Lazarus buried, and even putrified in the grave of sinne. There is no sense, no motion; there is nothing but loathsomnesse; they are pu∣trifying carkasses, and not living men, though never so externally glorious in the world.

2. There is an eternal Death often mentioned in the Scripture, as the reward of every sinne, who though they live, yet it is a dying life.

3. There is the natural Death, viz. the dissolution of those two dear friends the soul and the body.

Lastly, Death is put for any great extremity and misery; in which sense God is said to raise the dead, 2 Cor. 1. And the Israelites captivity is expressed under the similitude pf dead men, dead bones, and their restauration is a resurrection, or living again, Ezek 37.1.

In these two later considerations we may take it, as death comprehends all outward afflictions and miseries, as also the separation of soul from bo∣dy. Observe,

* 1.320That even Death, which in it self is so terrible, yet is for a godly mans advantage.

It's his mercy, it's his gain, as well as life is. He may call it his death in a com∣fortable sense, as well as he may call any mercy his.

To open this, consider,

First, That God created man at first after his own Image, in righteousnesse and true holinesse, and thereby he was immortal. Not as God, who is absolutely immortal, and therefore said, Only to have immortality, 1 Tim. 6.16. Now

as the Angels, who are immortal from their intrinsecal constitution, having no corruptible principles, only God can annihilate them; but he was made immor∣tal conditionally; had he continued in that state of integrity, he had not been capable of death, as appeareth by the commination, In the day thou eatest thereof thou shalt die, Gen. 2.16. And the Apostle Rom. 5. concludeth, That by sinne death reigned over the world; where by death is not only meant actual death, but potential also, or a state of mortality. Now the original of death, or how it came into the world, was not known by the Heathens; They called it a tribute, that all must pay to nature; but why men should die, and how it came about at first, that they were ignorant of.

Secondly, Ʋpon Adam's fall, In quo uno omnes peccarunt, whose sinne was the sinne of all mankind, as Rom 5. Death was inflicted as a punishment upon all. So that if we consider death in the abstracted nature of it, it is a curse, a punish∣ment, and so can be no more for good, then hell and damnation can be. Inso∣much that to the wicked man, death and hell, are both alike, they are of the same nature. He can take no more comfort from one then from the other; when death is approaching, then also is hell and everlasting torments: This is de∣creed immutably for every man once to die. It was a vain boast of Paracelsus to think,

That if he had had the ordering of himself from his birth, he could have preserved his life alwayes.

These are mad delusions: Where sinne is, there death followeth; and it would be an excellent Antidote against sinne, to consider what followeth it; When th••u entertainest any sinne, thou bid∣dest death also come in at the door; as pleasant and as delightfull as it is, yet it brings death.

Thirdly, Though death be in it self thus a curse, and cometh as a punish∣ment to wicked men, yet unto the godly it is of a clean contrary nature. The guilt and curse of it is taken away. It's no more the execution of that dread∣full sentence, Thou shalt die, but the chastisement of a loving Father; because God loveth his children, therefore they die; death is made like Jacob's Chariot, as the old man rejoyced when he saw that, because it would carry him to see Jo∣seph, whom he so much longed for. Thus doth death to the godly man: It's the glad messenger that comes to carry him to his Father, to eternal glory. It's true, the godly man dieth as well as the wicked, he hath the same diseases, the same paines; but the Nature of them is farre different; one is a curse to the wicked, a beginning of hell and torments. The other is, a mercy to the godly, and a passage to eternal glory. Even as the afflictions which befall the godly, they come from Gods love, Whom I love I chasten, Heb. 12. Thus it is also with death it self.

Lastly, The ground why death is thus altered to the godly man, why he should thus differ from the wicked men, is wholly from Christ and his death, as appeareth 1 Cor. 15.54. O death, where is thy sting! Death is swallowed up. You would think the grave swalloweth up the godly man, but his body swalloweth up the grave. The sting of death is sinne; if that be taken away, the Snake cannot hurt, now the guilt of sinne is removed by Christ. Do not then think it impossible that ever such a terrible thing as death should be made lovely, and the thoughts of it sweet and comfortable: Yes, by Christ, all the terrour is done away. As death had no power over him, so neither shall it have over the godly.

These things premised,* 1.321 Let us consider in how many particulars death is a god∣ly mans; it's for his benefit and comfort. And

First, In this respect, Because by death he gaineth, he is invested with greater glory, joy and happinesse than this world can afford. All the while a godly man liveth in this world, he is a loser, he is kept from his best treasures, he is not en∣joying his best blessings, which will be vouchsafed to him. This the Apostle you

have admirably expressing, Phil. 1.23. Paul is there in a great strait, he knoweth not how to be content to live, he can hardly satisfie himself to be kept from Christ so long; To die is gain (saith the Apostle) and to depart and to be with Christ is farre better. Paul is willing to live for the Churches good, but yet that is not so good to him, as to die. Oh, if a godly man could raise up his heart to such faith, as Paul had, he would even think this world an Aegypt, this life a prison, it's to my losse to be here, I might have better company, better glory, better joy, every thing transcendently better! Indeed we reade of Elisha and Jonah desiring death from impatiency, because of the vexations upon them, but that was sin∣full. But to long for, and hasten the coming of Christ, to be above the love of life, and all outward comforts above the fear of death, because of the heavenly affections the soul is transported with to Christ, this is admirable Oh then, that we were not such worms, but like Larks could rise out of the earth, and soar up into Heaven with holy joy, and delight of spirit, then death would be as a gain to us, and life as a losse! Yet this is not so to be understood, as if death in it self were to be desired, or to be prayed for, for in it self it is a natural evil, and so is only to be submitted to patiently, not desired; but the consequent of it, viz. eternal glory, this is to be prayed for, as the Apostle doth fully expresse it, 2 Cor. 5.4. We would gladly be cloathed with immortality, yet to put off this mortal body is grievous; as little children cry for their new garments, and yet cry while they are putting them on.

Secondly, Death is a godly mans, Because it putteth a period to all those mise∣ries and troubles he was here exercised with. It's the haven, after all the tossings he had in this world. If we had hope only in this life (saith Paul, 1 Cor. 15.) we were of all men most miserable; therefore death is that which makes them happy. Alas, were it not for death, their reproaches would be eternal, their persecutions would be everlasting: Insomuch that death must be as welcome to them, as the divisions of the waters of Jordan were to the Israelites, to come out of Aegypt. Mat. 24. Lift up your he••d, for your redemption draweth nigh. And Christs coming, not only at the Day of Judgement, but at the particular death of every godly man, is the coming of the Bridegroom; Then all tears are washed from their eyes: Their happinesse doth not begin, till death arrests them. Now in this world, for the most part, the godly have the bitter things thereof. Dives had the good things of this life, when Lazarus had the bitter. Besides, the hatred and opposition in the world, They groan under the guilt of sinne, un∣der the power of sinne. Now death puts a stop, not onely to worldly trou∣bles, but all spiritual diseases. This flux of blood will run no more; they shall have no more pride, no more unbelief, no more doubting about the pardon of sin; in a moment their souls will be made like a paradise, like the upper region, no clouds, no fears at all.

Thirdly, Death is theirs, Because it's the finishing of all their worke and ser∣v••ce, and by that they come for their wages. How doth the labouring man long for the end of the day, or the week, that he may come to receive his wages? Thus is death, God putteth all his children on work▪ he giveth them all talents, and he takes them not away, till they have done their work, for which he ap∣pointed them. Thus Moses Gods servant dieth. Thus David served in his ge∣neration. Thus Paul finished his course. When they have done all their work, then they die to receive their wages. And this certainly is very comfort∣able to all the children of God, especially Ministers, that God will give them their liberties and lives, till they have done their work. No man can stop Gods way and power, no more than they can hinder the Sunne in running its race. Why should death then be grievous to thee, when God hath no more for thee to do here, when thou canst be no more usefull to promote his glory?

Fourthly, Death is the godly mans, Because the meditation and thoughts of it are sanctified to him. He liveth as one that expecteth it daily. And although every one knoweth he must die, yet we cannot have the sanctified knowledge of it without Gods grace. Teach me to number my dayes (saith the Psalmist, Psal. 90.) that we may apply our hearts to wisdome. And Paul, I die daily. Thus the Scripture bids us not put confidence in future things, what we will do, or whither we will go, because our life is a vapour, Jam 4 13. Oh it's great pro∣ficiency in Christianity to live as a mortal dying man! Alas, such an one will pro∣vide for eternity, not account any thing in this world can make him truly happy, his heart is weaned from all worldly comforts and delights. Thus that there is such a thing as death, it is a great argument to the godly man, to live with all heavenly and holy affections.

Fifthly, Death is the godly mans, Because he only knoweth how to d••e well: as we told you, Life was his, Because he onely could tell how to live: So death is his, because he only knoweth how to die. Simeon saith, Luk•• 2.29. Now Lord let thy servant depart in peace, when he had taken Christ in his arms, and seen his salvation. Thus they only by faith lay hold on Christ; they only have oil to their lamps; they only are prepared to give up their accounts. Oh it's an art of arts to die well! Few are so prepared and disposed, that at what hour soever the Master shall come, he shall find them doing his will. It's true, many wic∣ked men are not afraid to die, they flatter themselves, and can bid death welcome; but it is their ignorance, their boldnesse makes them thus: they know not what it is do die, upon what terms to appear before God, and therefore do suddenly drop into hell.

Sixthly, The godly man hath death as an advantage, if you respect the time and season of his death. His death is not only mercy, but the time of his death is mercy. The term of every mans life is appointed by God, To him belong the issues of death, Psal. 68.20. Now God in great wisdom and mercy hath determined the time of thy death. And although we cannot alwayes see how it is a mercy to die at such and such a time, yet it is so. The righteous is gathered from the evil to come, Isa. 57.1. as jewels, when the house is on fire, as cattel are driven into a refuge before the storm beginneth. Hezekiah must not live to see all that pub∣lique ruine, which was coming on Israel. Thus though they die in their younger years, it's a mercy. Hence the death of righteous men is accounted a sad progno∣stique of future calamities.

Lastly, Even the violent death of Martyrdome, which cometh by the cruel and bloudy oppression of implacable enemies, that is theirs. It's a mercy, a gain, and honour. The Apostles rejoyced, that they were accounted worthy to lose what they had for Christs sake. To you it's given not only to believe, but to suffer, Phil. 1, 19. If any man suffer as a Christian, blessed is he, for the spirit of glory shall rest upon him, 1 Pet. 4.14 It's the greatest ho∣nour that can be put upon thee: Though it be matter of scorn and re∣proach with the world, yet God and the holy Angels approve such. As Christ is said to be exalted, and glorified by dying; so it is with his children.

Ʋse of unspeakable Consolation to the godly in their temptations and fears about death. Oh that is terrible to thee, thou knowest not what to do! But why so? If thou art one of the members of Christ, who by faith art ingraffed in him; this should be matter of joy: Then, and never till then, doest thou be∣ginne to be happy; then thy bridegroom cometh to meet thee; then the gates of Heaven are set open to give thee glorious entertainment; if yet these things do not raise thee, it's because thou art not heavenly, thou doest not by faith live on Scripture arguments.

Ʋse 2. Of Terrour to wicked men, who must die, and yet to die is onely losse to them. They lose their wealth, their friends, their greatnesse, all the mirth they had, and then beginneth thy eternal woe. Oh the very name of death and mortality should strike terrour into thee; for this is the beginning of hell, it putteth an end to all the comforts of this life.

Or things present, or things to come.

We are now come to the last Enumeration of those several things, which be∣long to the Churches treasure; and that is, all kind of events, distributed accord∣ing to their time, either things present, or future.

By present things, some understand those gifts in the Church, which were ex∣traordinary of healing, and such like cures; and by future things, the gift of revelation concerning things to come. But this is too much restrained.

We rather take the largest sense, and by present things understand all those events which for the present do befall us: And by future, whatsoever may in time come upon us.

So that this Text is a soveraign cordial to the godly; whatsoever fals out, they are sure to be gainers by. Nothing comes amisse; they are in a sure Ark, while others float on the waters. Observe,

* 1.322That whatsoever fals out for the present to a godly man, it is for his good.

Every day is in travel, and brings forth some new thing or other. Now as often as there is any new event, so often is there a new mercy. Our Saviour, Matth. 6.34. saith, Sufficient to the day, is the evil thereof; implying there∣by, that every day hath a womb (as it were) and it brings forth some affliction, some evil or other; and it is sufficient to the day, we need not trouble our selves afore-hand, Qui dolet antequam necesse est, dolet plusquam necesse est, yet the evil of the day, is the good of the day to the believer. A godly man may say, he never had an ill day since his regeneration. As we reade of a devout man, who being wished a good day, he said, He never had an ill one in all his life: And being asked, How that could be? He answered, Every morning he laboured to con∣form his will to Gods will, that what pleased God, should please him; and by this means every day was a good day to him.

Now the things which fall out may be divided into two contrary heads; and you shall find both of them meeting in this, they bring good to the godly man. And

• 1. There are happy and prosperous events. Or,
• 2. Adverse and afflicting ones. And

For the first, What ever mercies, or good things come about, they are the godly-mans, in these respects:

First, They are for his necessary use and supply. They come as so many gifts immediately given by God for thy necessities. And when I say use; I mean a san∣ctified use. All the food, raiment and wealth he hath, are sanctified in their use to him; and this the Scripture speaks of, as a property to the godly only. Wic∣ked men may abound in wealth, honours, greatnesse; but they are a curse to them, they have them not from God, as intending good to them thereby: But as the Rule is, Corpora impura, quantò plus nutrias▪ impuriora reddis. The more you nourish unwholsome bodies, the better food they have, the more doth

their disease increase. So these worldly mercies draw out the lusts of wicked men the more. Take notice of these two Texts, Tit. 1.15. and 1 Tim. 4.5. There we may see a curse is upon every creature; It's unclean to a wicked man; though he hath a civil right to his estate and comforts, yet he can make no sanctified use of them, for their own persons are not pure and sanctified, and so nothing be∣longing to them is pure. Seeing therefore there is a curse by Adams fall upon every creature; Thy food, thy raiment, thy goods, thy estate, they nee•• ••an∣ctification by the Word and prayer: Therefore the godly only have the sanctifi∣ed use of them, because they are humble in prayer for the cleansing of them. But how atheistical are the men of the world? They labour to have this state, and that state, still more and more, not at all enquiring, whether this come san∣ctified to them, or not. Doth not health, wealth, and all outward mercies come with the curse upon them they had at first? The Devils, Have not they a life? Are not they preserved in their being? Yet this is no mercy to them And thus it is with all wicked men. We see what Paul saith, Rom. 11.9. Let their table be made a snare and a trap, and a stumbling block. It's a terrible place. A mans table, his dainties, his greatest pleasure, may be made a snare to thee. Wouldst thou receive the richest goods that are brought into thy house, if the plague or infection were on them? Couldst thou endure to have one at thy table to lay a snare to catch thee in thy words, to bring thee in temporal dan∣ger? And art not thou afraid thy house, thy estate, thy wealth, may be made by God a snare to thee? But how happy are the godly, that how great soever the outward mercies are, yet they are pure and sanctified to them? The danger is taken off by Christs death.

Secondly, These prosperous things are not only in a sanctified way to the godly, but God al••o requireth, that with joy and gladnesse we should make use of them for his glory. It's lawfull for them to eat and drink, and enjoy the good mercies they h••ve with a cheerfull, joyfull spirit. I speak not of carnal and sinfull joy, which quickly ends in terrour and trembling, and is like the crackling of thorns, that make a blaze, but immediately go out. No, but of a well-ordered glad∣nesse, and joy in the good things God bestoweth on them. For God doth not call his people to a worldly dejected sorrow, which worketh death, but to a godly sorrow, which causeth great joy, and serenity of spirit. Insomuch that Scripture speaks of it, as a provoking sinne, if we do not serve the Lord with joy and and gladnesse of spirit, when he bestoweth these outward mercies upon us. Deut. 28 47. Many terrible curses are there threatned to Israel, Because they did not serve God with joyfulnesse and gladnesse of heart for the abundance of all things. If therefore God giveth thee plenty of outward things, and thou doest not serve him with joyfulnesse and thankfulnesse of heart, it is a provoking sinne. God doth not only love a cheerfull giver, but a cheerfull receiver also of his mercies. So then, when prosperous things befall thee, thou mayest with great joy of heart make use of them.

Thirdly, These prosperous things are not only sanctified to them, but they are also made sanctifying of them. God giveth them those good things of the body, to make their souls better. Abraham had many outward mercies, but these also were helpfull to his graces: he was rich in faith, as well as in cattel and great substance. Thus, Godlinesse hath the promise of this life, and the life to come, 1 Tim. 4.8. To have the good things of the world, and not the gracious things of the Gospel, and the glorious things of Heaven, is to have a cistern, but to be without the fountain; to have a starre, but to want the Sunne. Art thou drawn near to God, more improved in holinesse, by all the mercifull things thou hast? Then art thou beloved of God. God hath chosen the poor of this world, rich in faith, Jam. 5. And, The poor receive the Gospel. Be afraid lest wealth and greatnesse make thee reject the Gospel. When thy out∣ward

mercies are sanctified, then art thou happy.

Fourthly, These prosperous present things are theirs, Because they know how to make the present use of them for Gods glory. As life was theirs, and death theirs, because they only could live well and die well; so present riches, present death, present comforts are theirs, because they know how to make the present improvement of them. The Scripture still presseth, While we have opportunity to do good, to lay hold on it, and while it is called to day, 2 Heb. 3.15. Do good with thy present wealth, improve thy present strength, thy present health; for who knoweth how long thou mayest enjoy it? especially of all present things, the present time is a godly mans. Redeem the time, Ephes. 5.16. And now is the acceptable time, 2 Cor. 6.2. This is a great part of wisdome, to make the present time ours, even now to turn to God, now to reform and amend. One Heathen complained, that his friends were fures temporis, the thieves of his time; they stole that precious jewel away from him by their visits. Oh take heed, that no lusts, no pleasures, no enticements and worldly delights steal away thy pre∣sent time; it is all thou hast, and it's but a moment, yet on this moment depends eternity. Well therefore is it for the godly, who knoweth how to make the best improvement of all prices put into his hand. A Christian is not cal∣led to ease, but labour, to a spiritual merchandize, to make profit of eve∣ry thing. And thus it should be with every godly man; there is nothing befals thee, no good comes to thee, but thou shouldst bethink thy self, how can this be improved for God? How may I make heavenly advan∣tages of these things? Thus be like the Bee sucking honey out of every herb.

Fifthly, Present good things are a godly mans, Because they are accompa∣nied with the love and favour of God, which is infinitely more than the good things themselves. Non tam donis quam à Deo datis. That all these good things are the effects of Gods favour and gracious reconciliation through Christ, this makes them ours in an eminent manner. When God gave Abraham such large worldly revenues, and withall said, He himself would be his great re∣ward, Gen. 15.1. This was the fulnesse of happinesse. And so you may see David accounting it, when he esteemeth more of Gods favour, the light of his countenance, and justification of his person, more than all his victory and successe which he had. To have these good things and Christ also; to have these mercies, and the light of Gods countenance, is to have the fulnesse of earth and Heaven also. And this is the reason, why a little that a righteous man hath, is better than great treasures of the wicked, because he hath Gods favour, and his love with it. A good conscience is a continual feast. Now no man hath a good conscience, but he who is reconciled with God through Christ, and doth enjoy the pardon of his sinnes, which is evidenced by his repentance, and forsaking of them; but no wicked man is thus; he may have a stupified con∣science, not a good conscience, he may be at ease, not be tormented and disquiet∣ed within, but yet have no solid joy.

Lastly, These prosperous events are theirs, Because God giveth contentation of spirit. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22. Many men have these outward mercies, but then many thorns grow up with them. There is so much gall in their honey, that all the sweetnesse is gone. This contentation is also accompanied with a faithfull depend∣ance and stedfast trusting in God for present provision. Hence we are directed to pray for our daily bread, which implieth a present provision fit for us in eve∣ry state.

We come now to the second sort of present events, and those are tribulations and afflictions. There are none of these present troubles upon thee, though grievous and burdensome, but it is for thy good. Though the Apostle saith, No

affliction for the present seemeth joyous but grievous, Heb. 12.11. Yet truly for the very present, though not to thy sense, yet to thy judgment it ought to be joy∣ous. Hence Jam. 1. we are commanded To count it all joy, when we fall into di∣vers temptations. Now they may well be called ours:

First, Because they come from Gods gracious love to us. That same love which is the fountain of all thy earthly comforts, is also the cause of all thy earthly af∣flictions. It's the same hand that doth stroke thee and strike thee. What a com∣fortable passage is that Heb. 12.6. Whom I love I chasten? and if ye were with∣out chastisement, ye were bastards, and no children? David also affirmeth, Ps. 119.15. Out of very faithfulnesse thou hast afflicted me. So that in this dead Lion thou mayest find honey: Even out of this Rock may come refreshing wa∣ters. What a stay should this be to thee? Why art thou dejected? Why doest thou cry out, that none is like thee? Thy trouble, thy blacknesse, thy tribula∣tions are for thy advantage, as much as all the mercies thou ever enjoyedst. Go to the fountain from whence they came, and that is nothing but preci∣ous love.

Secondly, They are thine for the blessed and heavenly effects they work on the godly, so that they could not be so well without them. Now of many excellent effects, Consider,

• 1. They are to humble us for sinne, to make us feel how bitter it is to go out of Gods way. And is not this lesson of great consequence? Mich. 7.9. I will bear the indignation of the Lord, because I have sinned against him. And I opened not my mouth, because thou Lord didst it, Psal 39.9. So that the bitter∣nesse of sinne makes it terrible and grievous to them. Now they cry out, What have I to do with sinne any more? What profit have I of such sins that now do so wound me?
• 2. Another end is, To make us more vigilant for the future, to preserve us against future temptations. We have been burnt already, the rod of the Almigh∣ty hath been already on our backs, and can we entertain such stinging vipers again? Oh they remember the wounds, the desolation and darknesse of soul they were plunged in!

Thirdly, These afflictions are ours, Because they are exercises to draw out our graces, our faith, our patience, our heavenly mindednesse, and thereby our crown of glory is greater. Thus the Apostle saith, These light and momentany afflicti∣ons work an eternal weight of glory, 2 Cor. 4.17. And afflictions are called The precious trial of our faith, 1 Pet. 1.7. As gold to the fire, as winnowing to the corn, as washing and rinsing to the foul cloaths, the same are tribulations to a godly man. These are the file to get off all their rust. These are the waters of Noah to raise the Ark up higher to Heaven. Thus you see the bitterest event every day is thy good and happinesse, thou art blessed full, and blessed empty, blessed laughing, and blessed mourning, blessed having all things, and blessed having nothing.

Ʋse of Terrour to wicked men. They are in such a state, that whatso∣ever befals them, makes them more sinfull, and so more miserable. Thy good things, thy evil things, they all tend to make thee more evil. It's like drink to the Dropsie. It's like oyl to the flames, if God give thee plenty and abundance of these things. Oh then, judge not your selves happy by having these things, but by the sanctified use of them! Every night thou mayest make up thy accounts, and say, my soul is the worse for this, and that to day. Wicked men will not believe that all things are thus a snare to them, but the event will shew it.

Ʋse 2, Of Comfort, and again of comfort to the godly. Whatsoever is come upon thee, though never so sudden, never so great and terrifying, this is from love, and with love.

Or things to come, all are yours.

We now come to the last particular in the last Enumeration, [Or things to come.]

By things to come] Some we told you understood, the Revelations and Prophesies that were about things to happen in after ages. But we are to take it as largely as the words beare. Now the things to come are of two sorts:

First, What is to come in this life. For no man knoweth what may befall him ere he dieth, or at death: which made the Heathen say, that knew not this Text, Ante obitum nemo foelix, &c. Or else they may be future things in the world to come. For God doth keep the best wine till the last. The godly have but clusters of grapes here, they come into the Land of Canaan it self here∣after.

Now of both these future things we are to speak; and for the things that are to come in this life, they are of two sorts: Either

• 1. Mercifull and good things. Or,
• 2. Grievous and sad things. For God can quickly turn a fair day into thun∣der and tempest. Job felt a suddain alteration upon himself, which was from the richest in the East, to become the poorest in a moment.

Now both these kinds are the godly mans mercy. No evil that is truly so, can befall him.

But I shall not pursue these particulars, for that will coincide with the for∣mer matter. I shall therefore treat of it in a more general way. Ob∣serve,

* 1.323That all things which are to come, or may fall out hereafter, are a godly mans mercy and advantage.

This Doctrine speaketh the height of happinesse and comfort to the godly; for there is no greater temptation we are subject unto, then to be tormented about what may fall out hereafter. Though for the present it be never so well, yet we forethink our possible miseries, as David, One day I shall fall by the hand of Saul, 1 Sam. 27.1. So that many times needlesse troubles about what is to come, takes away the enjoyment of the present mercies we have. But here we see the Text giving such a cordial to the godly, that he may go and take his rest, wholly relying upon the Lord; for come what can come, or will come, nothing can come amisse, it will be a mercy, an advantage to him.

Now that this Doctrine is true, I may prove à posteriori, from such signes and effects, that do evidently demonstrate, the people of God are quietly to sit down with this conclusion. Though the Lord only knoweth, what will come up∣on me, yet I know it will be only for my good. For

First, It appeareth by this, The Scripture commands the godly to avoid all distrustfull and distracting cares about what will be; that he should quietly compose himself, committing all to his heavenly Father, who knoweth all he hath need of. So that as little children are cheerfull and play, never troubling themselves, how they shall subsist, and what if such miseries arise? Thus ought the godly, Matth. 6.34. Take no thought for to morrow, for the morrow shall take thought for the things of it self, (q.d.) God will then provide, when

other conditions, other exercises come. Do not thou distract thy self, God will then upon any new trial, or exercise, come in upon thee to help and deliver. See here then the blessed estate of a godly man, he is commanded to shut out all distrustfull cares for the future; he is to cast his burden upon the Lord, whatso∣ever shall befall, it will be well with him.

Secondly, They are to perswade themselves, that nothing shall fall out, that can separate from Gods love. And what a support is this? Rom. 8. Paul there is triumphing, and that not for himself, but for all the people of God, who are justified; What shall separate us from the love of God in Christ? Shall things present, shall things to come? vers. 38. Is not this to bring the people of God up into the Mount of transfiguration? Whatsoever shall befall thee before thou diest, yet nothing shall separate between Gods love and thee. Though it should come about, that no friend love thee, none in the world will own thee, yet God will own thee. Certainly, this may rejoyce the heart of the godly, if any thing hereafter might divide between God and thee, might deprive thee of God, and part thee from him; then thou mightest tremble and quake, fearing the worst is not past; but when all is thus provided afore-hand; that thou art sure to be in Gods love, be thy estate never so disconsolate, this may keep up thy heart.

Thirdly, The godly concerning all future things, may thus also conclude, That there is no evil, no temptation that shall fall upon them, but he will give strength to bear, and give a way to escape. You have a Text more pre∣cious than the gold of Ophir to this purpose, 1 Cor. 10.13. God is faithfull, who will not suffer you to be tempted above that you are able; but with the temptation will make a way to escape. Doth not this Text speak to the heart of some godly people? Oh they lie under sad temptations, heavy exercises are upon them, such as the world knoweth not, and they are afraid; these will overwhelm them, they shall never get out, it will undo them! But what saith the Text? God will not suffer you to be tempted above measure, and he will make a way to escape. See then thy fears, thy unbelief makes thee go contra∣ry to the Text. Thou sayest, thou shalt never be able to bear it, God saith, I will lay no more upon thee, then thou art able. Fear saith, I shall never e∣scape this, never overcome this; Faith saith, he will make a way to escape. Now whether wilt thou believe God, or thy own fearfull heart? Oh then, let the godly that are tempted, and lie in deep waters, that are like Jonas swallowed up in the whales belly, take this Text, and hide it in their heart, so they will not fear what will be to come!

Fourthly, For things to come, they have this promise, That in all outward things, God will never leave them, nor forsake them. Thus things to come are theirs, for they have this promise. And Heb. 13.5. the Apostle urgeth this against covetousnesse, and to be content with what they have, God will never leave thee, nor forsake thee. Now this temptation many times troubleth (at least) some godly persons; they are afraid, they, or their posterity may be brought to wants; they fear poverty may come upon them as an armed man; especially they know not, what they shall do in old age, if God should let them live, till they should lose their sight, or their limbs, or their parts, what should become of them? To live a burden to themselves or others. Aristotle hath a wicked Position,

That all decrepit old men should be thrown down a steep hill headlong, and be killed, as being a burden to a Commonwealth.

Old people are many times a burden to wicked young people. Therefore God commands us, Not to despise our mother when she is old, Prov. 23.22. Now we shall see David himself tempted about his old age, Psal. 71.19. When I am old and gray headed, forsake me not. Thus you see what wants or straits, especially

what decayes of grace the godly may fear; they shall not have the same vigour and strength, not the same memory and judgement. But the Scripture gives a good promise, Psal. 92.14. They shall bring forth fruit in old age. So Isa. 46.4. To your old age, I am he, and even to hoary hairs I will car∣ry thee. He will have as much care of thee, as a mother of a child in her arms. Well then you see, in that God hath said, he will never leave or forsake us, we need not fear poverty, want, the diseases, and miseries of old age, for these things are ours.

Fifthly, The people of God may be perswaded of their perseverance in the state of grace, that they shall never totally and finally fall off from the favour of God. For this is the greatest thing that might be feared; not the losse of riches, honours, or our estates, but the losse of grace is to be feared. Oh, if left to my self, I may prove a Prodigal, become destitute of all holi∣nesse! There is nothing should more make the godly afraid than this. Hence they are commanded to have a godly trembling about it. He that standeth, let him, take heed, that he doe not fall, 1 Corinth. 10.12. Works out your salvation with fear and trembling, Philip. 2.12. Blessed is he that feareth alwayes, Prov. 28.14. Now, though there be such a godly fear re∣quired, yet the godly at the same time are to be perswaded, that what grace God hath begunne, he will perfect; and therefore this fear is promised as a means to preserve them, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. So that we have many glorious promises for our continuance and stedfastnesse in the way of God, that neither the subtil devices of false prophets shall be able to deceive them, nor open and violent persecutions shall take them out of Christs arms, for they must be stronger than Christ that can do this.

Lastly, Death, which is surely to come upon every one, even about that the godly need not be troubled. You heard, it was their gain, it was the time of their redemption, it was Jacobs Chariot. Now although it be so, yet the most godly have trembling thoughts about it. Christ himself as he was a man, had a natural fear of death; and many of Gods children are tempted about it, lest they should have no comfort, be filled with despair, or not able with readinesse and willingnesse to resigne themselves into Gods hands. But the Scripture doth excellently fortifie against this, The righteous hath hope in his death, Prov. 14.32. And 1 Cor. 15.55. O death, where is thy sting? And Psal. 4.15. see what an expression there is, The Lord will strengthen him on the bed of languishing, and the Lord will make all his bed in his sicknesse. All his bed] Do not then fear to be left comfortlesse at that hour. This must come, and it will come blessed unto thee. And as for the things to come in the world to come, they are so theirs, that they are prepared onely for them. Here riches and honours, the good have them, and the bad have them, but there onely the godly do possesse the good things of that life. Now, what tongue of men or Angels is able to speak of them? The Scripture cals it, Life, eternal life, Glo∣ry and immortality, The Kingdome of Heaven, A Crown that never wither∣eth; nay, whatsoever may be said of it, comes short, because it may be said, Then we rightly esteem of it, when we account it inestimable. Now this ever∣lasting glory is so sure, though to come, that they are said to have it already, He hath already passed from death to life, 1 John 3.14. He is already set down with Christ in heavenly places, Ephes. 2.6. And Heb. 1. They have faith, which is the substance and evidence of things not seen. So that were the godly for the present to lie under all imaginable misery, yet that which is to come, would make amends for all. Thus Paul, We account these light affli∣ctions not comparable to that eternal weight of glory, 2 Cor. 4.17. It's no mat∣ter

what is for the present, so that what is to come be so glorious.

Now let us passe from the Mount of Blessing to that of Cursing. Let us see how it is with the wicked man in respect of what is to come. And

First, How rich, and pleasant, and full their condition is for the present, yet they may expect fulnesse of wrath to come upon them every day. Jam. 5.1. Go to now ye rich men, howl and weep for the miseries that are to come upon you. God storeth up vengeance, he hath a treasure of it; and the ungodly may trem∣ble every hour, lest it fall upon them. Therefore thou that art now jolly and confident, fear what is to come, what the next day may bring upon thee. So∣dome had a fair morning, but fire and brimstone quickly fell upon them. In Deut. 28. we have the curses of a wicked man described, That in the morning he should wish for evening, and he should be in continual fear of what may come upon them. Even as Cain went up and down fearing every one would kill him. So that all the curses in the Word, all the wrath of God may justly be fear∣ed by thee every day thou arisest or walkest abroad.

Secondly, Although they have the good things of this life, yet they are ra∣ther to tremble, then to be confident thereby. For the Parable of Dives and La∣zarus, instructeth us of Gods proceedings herein, Luke 16. Abraham told Dives, He had received the good things of this life, and therefore was to have the evil things of the life to come. As Ishmael had part of the earthly possessi∣ons of this world, but nothing of Canaan or the promise: Thy misery and con∣fusion hereafter will be the greater, by how much the rather thou hast been ac∣customed to ease and pleasures; and the longer God keeps off his wrath, the more heavy and weighty will it be, when it shall come.

Ʋse 1. Of Instruction. He only is happy, who shall be so in the world to come. Judge not of a mans blessednesse by this moment; our lives are shadows that passe away, what shalt thou be to all eternity? Say that to thy soul, Oh pro∣phane Atheist, that crieth, Give me the present, and let others take the future! Thou doest not believe the great things coming, therefore thou thinkest and speakest so. Oh what a vast difference will there be between thy laughing here, and thy roaring in hell, thy pleasures here, and thy torments there! Oh that this eternity coming, that this world to come should not be more in your minds and hearts!

Ʋse 2. Of Consolation to the godly, who may say, Soul, take thy spiritual ease: If they may not, who may lay themselves down and sleep, if not such; for whatsoever fals out, it shall be well with them. They have a promise for the future, and therefore it's their weaknesse and unbelief; if they torment them∣selves, saying, what if this be, and that be? How shall I do, if such things come upon me? What shall not such promises as I have named quiet thee? Mayest thou not trust God upon his Word?

Ʋse 3. Of Terrour to the wicked. Do not with Agag rise up comfortably, and walk delicately, saying, The worst is past: No, God reserveth his bitter gall to come. All the grief, pain and misery thou hast had in this life, is nothing to those dregs thou must drink up hereafter. Break off thy sins quickly by re∣pentance; think, what will those cost me hereafter? How do the damned in hell think of those wicked wayes, which have brought them thither? Do they not curse and blaspheme the day they were born, and that ever they hearkened to Satans temptations.

Verse 23. And ye are Christs.

VVE shall now come down from this Text, this Mount of Transfi∣guration, concerning which every believer might say, It is good to be here; and pursue the other matter that is behind. Where we may observe the Apostle in a Climax rising higher, All things are yours, you are Christs, and Christ is Gods. So that the highest round in this ladder reacheth to Hea∣ven, as Jacobs did, and the lowest one is in the earth. So that you may observe the Apostle now changing his speech; before all things are yours; all in the Church, and in the world, is yours. Now he doth not also say, Christ is yours, but you are Christs; whereby we see, that as the former things spoken of were not for themselves, but the godly; so neither are the godly for them∣selves, but Christ.

Thus we have the Apostle mixing water with wine, lest it should be too much drunk off, and so make giddy, All things are yours, there is your Priviledge; but you are Christs, there is your Duty; even to see that what ever you are, or can doe, it be in reference to him. Even as at the first God created all the world, with the creatures therein for man, but man for himself, so all things are for the godly, and the godly is for Christ.

We may then observe the difference in this expression and sense between the former and the later:

First, When he said, All these things were the godly mans, he meant it of spi∣ritual use only, not of dominion and power; but when he saith, We are Christs, the meaning is, We are wholly his creatures, he hath absolute dominion and sovereignty over us. And then,

Secondly, All the things are a godly mans, he is the end of them; but he is finis indigentiae, he needs them, and wants them, he could not tell what to do without them, but Christ is Finis assimilationis, they are for him, not that he needs them, but that he might make them more perfect in communicating his grace and holinesse unto them. Observe then,

* 1.324That a godly man in all that he is, or can doe, is wholly Christs.

Ye are Christs.] The Apostle driveth it to this, that therefore they should glory onely in him. They are not Pauls or Apolloes, but Christs; and therefore in him onely must they glory and judge themselves compleat.

* 1.325To understand this, Let us consider in what respects the godly man is Christs. And

First, He is bought and purchased by his bloud, so that he oweth all his be∣ing, comforts and priviledges onely to Christ. 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price. So then, well may the godly man be said to be Christs, for he cometh to be his at a dear rate. Never did King yet subject, or master a servant at so dear a prize, as Christ obtained thee. He did undergoe all that agony and shamefull death, to free thee from the bondage thou wert in, and to make thee his: For you must know, the clean contrary was true of the godly; before made Christs, they were the

Devils; they were wholly his, Of him, and through him, and to him, they lived from him; all their thoughts, affections and actions were from him, who ruled in their hearts, and they were to him, because they wholly did his work, and advanced his kingdome. But now, Oh wonderfull and hap∣py change, they are brought out of the dark prison they were in; all the chains and fetters upon them, are taken off, and now they have the robes of Christ put upon them, and are made free indeed! Consider then, how the godly become Christs, it is by shedding his bloud: we were Satans captives before, and now made Christs. Oh then, why should the godly live to sinne or Satan, or the world any more? Were they crucified for thee? Have they obtained thee at so dear a price, as Christ hath?

Secondly, The godly they are Christs, Because by his Spirit they are made new Creatures. They have a new being. For it cannot be, that any should be Christs, who live in the flesh, and are carnally minded. Therefore the Spirit of Christ communicateth unto them a new being, gives them an heaven∣ly nature, enables them to mortifie sinne in all the lusts thereof. For this is a true Rule, Christs merit, and Christs Spirit goe together; Where his death is effectual, his Spirit is efficacious. None can say, they are Christs by his death for them, that may not say, they are Christs by his Spirit form∣ing and fashioning of them. Hence they are said, To have his Spirit, to be in the Spirit, to walke in the Spirit, to be led by the Spirit. Oh then, let carnal and earthly men stand aloof off! This matter, as it doth not be∣long to them, so they understand it not. If thou art Christs, his Spi∣rit dwels in thee, leades thee, guides thee, enables thee, quickens thee: So that there are very few who can challenge an interest in Christ after this manner. Are not most men destitute of Christs Spirit? For the A∣postle Romans 18. saith, That if the Spirit of Christ be in us, then as that raised up Christ from the grave, so it would raise us from sinne.

Thirdly, They are Christs, Because he is the Alpha and Omega, the first and the last, the beginning and the end. He is the Alpha, he is the AƲTHOƲR and FOƲNTAIN of all the spiritual good we have; compared theerefore to the Head, that gives of its fulnesse to eve∣ry Member; and to the Vine from which every Branch deriveth its nou∣rishment. And the Apostle cals him, The Authour and finisher of our faith, Heb. 12.2. It's he that giveth life and motion, and all spiritual strength to us. Now every effect is more the causes, then it is its owne. Seeing therefore thou hast no good, but what thou hast received from Christ, thou art wholly to depend on him, as the streame is on the fountain, as the light is on the Sunne; for take them away, and these immediately per∣ish. Thus he is the Alpha, and he is also the Omega and end. We are not to live to our selves, but to him. Paul saith, Gal. 3.20. He doth not live, but Christ in him. All our graces are to carry us out of our selves to Christ, our faith in Christ, our love and affections to be pitched on Christ: If we preach, it is to set up Christ; if we eat, or drinke, it is thereby to strengthen us, that we may the better serve him; if what ever we doe, or what ever we suffer, it is to promote the glory and honour of Christ.

Fourthly, We are Christs, in that all our Christian compleatnesse is in him. Colos. 1.19. It pleased the Father, that in him should all fulnesse dwell. And again, Ye are compleat in him, Colos. 2.10. So Christ is said, To be made unto us wisdome, and righteousnesse, and sanctification, and re∣demption, 1 Cor. 1.30. Seeing therefore that in Christ is all fulnesse, and

in us nothing but sinne and emptinesse; no marvael if we be his more than our own. Now this is of admirable comfort to the godly, as well as it inferreth duty. For seeing thou art Christs, the Question is not in matter of Justification, What thou art? but, what Christ is? Not what sinne thou hast; but what righteousnesse Christ hath? Therefore if the Law come and demand perfect obedience, say, I am Christs: If thy conscience accuse thee, say, I am Christs: If the Devil tempt thee, and arraign thee, still say, I am Christs. To be Christs must needs answer all Objections. Who shall impeach Christ? Who shall accuse Christ? So that it is an excellent evan∣gelical life, when we can by faith fill our souls with this assurance, We are Christs. Then, as farre as the fulnesse and sufficiency of Christ will bear us out, and bear down all oppositions, so long may we be confident. This is a great Gospel sinne, that we live in our selves, and upon our selves in our works, in our righteousnesse; or are slavishly dejected, because of sinnes, when humbled for them, whereas we should live by faith in Christ, as Christ dwels in our hearts by faith, so we should dwell in him. How is the Apostle ra∣vished alwayes with the grace that comes by Christ. The priviledges of Justifica∣tion, and Adoption, and Sanctification, that we have by him, are to be more than meat or drink unto us.

Fifthly, We are Christs, Because we are wholly to be disposed by him in all conditions, in all exercises and temptations For Christ being made a Lord and King over us, he orders us in all things, he ruleth and governeth us according to his will. Sometimes he cals us to labour, and worke for him; sometimes to suffer for him. Now in what ever condition or exercise we are in, this should teach us patience and submission, we should not think much of suffering for his Name, Truth and Glory. Our Saviour doth not think such a Disciple worthy of him, that doth not love his father, mo∣ther, and life it self lesse than him. Thus we see the Apostles, and all the Martyrs, because they were Christs, their bodies, their estates, all they had they did not grudge to give all to him, when he called for them. Seeing there∣fore we are Christs, he is our Lord, all is in reference to him, we should not re∣pine at any labour or suffering for him. Thou art worth ten thousand of us, (said the people to David) thou shalt not any more endanger thy selfe in battel. Thus shouldest thou say, Christs Name, his Truth, his Glory is ten thousand times better than all my wealth, or life it self. But as we see God hath made all things for men, the beasts of the field and the birds of the air are killed for man, and there is no pity therein, because they were created for this end; and this is their perfection: So are we made for Christ, our wealth, our health, our estates, our parts, they are all to be sacrificed for Christ; and this is the proper perfection of them; this is the best improve∣ment; They doe then attaine that glorious end for which they were gi∣ven us. Oh how would this make us deny our selves, and preferre Christ more, that as God hath given him the preheminence in all things, so we should!

* 1.326Now in the next place, let us consider, Some Characters or Properties of such as are Christs. And

First, They desire more knowledge of him, more acquaintance with him; they prize him above all worldly things. Paul, Phil. 3.8. accounts all things dung for the excellency of the knowledge of Christ. The Church in the Canticles is ina∣moured with his beauty; all which Song is to be understood spiritually of that spiritual fulnesse and excellency which is in him. Hence the godly are said, To have their conversation in Heaven, because there is Christ, whom they look for, Phil. 2.31. Thus faith represents the Lord Christ in all lovelinesse and excel∣lency:

So that the voluptuous man is not more taken up with the love of plea∣sures, than the Christian is with Christ. There are the treasures of wisdom and grace in him, all which the godly soul is searching into.

2. Those that are Christs, they abhorre and have no communion with any sinne or wickednesse, because that only Christ hateth. Though we be poor and miserable, Christ may love us, but if sinfull then Christ abhorreth us, 2 Cor. 6. What concord between Christ and Belial? What agreement between light and darknesse? Christ indeed conversed with sinners, but it was as the Physician with diseased persons, to make them better, even to heal them; and thus may we, But no fellowship of approbation are we to have with the works of darknesse, but rather to reprove them. You may reade then in the very fore-head and life of many, whether they belong to Christ or no. For would Christ defile him∣self with such ungodly wayes? Oh blasphemy to think so! Now he that is Christs, he labours to be like him, he hath his Image upon him. They are said, to put on Christ, as men do a garment, nothing but Christ appeareth in them, and on them.

3. Those that are Christs, they live not to themselves, but to him. They please not themselves or others in a sinfull way. If I should please men, I were not the servant of Christ, Gal. 1.10. Thou canst not give content to the world, please them, and please Christ too. And therefore as Christ, so Chri∣stians are alwayes hated, opposed by the world. It doth not look upon them as their own, for then they would love them. The Disciple must not thinke to be above his Master. And truly no wonder at this, for if Christ sought not his own glory and greatnesse, but humbled himself in that despicable way of a servant, how much more ought we not to exalt our selves, but to be debased, that he may be magnified?

Ʋse of Exhortation to those who are Christ's, to be self-denying, to take up Christs crosse, to love him more than all they have: for Christ is not for thee, but thou for Christ; as man was not for the Sabbath, but the Sabbath for man; and therefore the duties of that day were to yeeld to mans necessity: so Christ and his Truth, and his Gospel, they are not for thy life, or thy credit, but these are for them. Let then the lesse give place to the greater. It's not so necessary that thou shouldst be rich, great and honoured in the world, as that Christ and all things of Christ should be preserved. How ungodly then is it to pretend Christ, or make use of the Name of Christ for thy carnal advantages? This is to make the head be under the feet.

Ʋse 2. Of Terrour to all those who live in the constant practice of wickedness: they are none of Christs, and so they have no portion in his blood, no share in his mediation. How miserably did Esau cry out, because he was shut out of his fa∣thers blessing? But this is farre greater to be shut out of Christs prayers Christs intercession, and Christs expiation. Thou canst not retain sinne, and Christ too: Thou canst not love the world, and Christ too. What hope then and re∣fuge remains for thee? If Christ cast thee off, Is there any other remedy left? Can any Angels help thee? Are there any more Christs? No, thy case is alto∣gether desperate, who art cast off by him; yet men sit and hear these things without fear or trembling.

And Christ is Gods.

We are now come to the last round in the Ladder, à primo ad ultimum; we are now at the last step, we cannot go further, to say, God is any thing else be∣side himself, for he is of himself, and to himself. All the other particulars may well be received without any difficulty; but this seemeth to be a pill hardly taken down.* 1.327 The expression seemeth hard, Christ is Gods; as if Christ were not God, but made for God, as the world is for the godly. But Chrysostome saith well,

Though the words be the same, yet the sense is much different. The world is ours, as being made for us; we are Christs, as being his creatures purchased; but Christ is Gods, as his most beloved Sonne.

This is true; but yet this is not fully the Apostles meaning. Therefore Christ is considered two wayes: Either,

First, As an absolute God, in which sense, he is said, To think it no robbery to be equal with God, Phil. 3.6. And thus, though he be the Sonne of God, yet he is equal with God. Or,

Secondly, As a Mediatour, consisting of two Natures, Divine and Humane. Now if we consider Christ in respect of his Humane; so that is a creature, and wholly to be referred to God. Or if we consider him as a Mediatour, thus he is in reference to God the Father. For a Mediatour is to bring us to him, who is at distance from us. Thus Christ both as a man, and as a Mediatour in his whole Mediatory Office, is not for himself, but for God the Father, as it is 1 Cor. 15.24. When the Sonne shall give up the Kingdome, that God may be all in all. We have two places like this, 1 Cor. 11.3. The head of the woman is man, and the head of Christ is God; that is not in respect of his Divine Nature; for the first Person cannot be said to be the Head, or cause of the second, but the beginning, but in respect of his Mediatory Office. So John 14.28. My Father is greater than I, in respect of his Manhood, and his Mediatory Office.

I shall not enter into these sublime Disputes about Christ as a Mediatour, Whe∣ther that be Divine Worship that belongs to him, as so? And if Divine, How there can be a primary Object of Religious Worship, as God the Father, and a secondary Object, as Christ the Mediatour? This, though a noble Question, yet because not so practical, I wave; onely some positive things I shall deliver in the point. Observe,

* 1.328That Christ as man, and as a Mediatour, is wholly Gods.

His Office and work, as a Mediatour, is to reconcile us to God the Father. He is called, The Saviour, and the Mediatour. The Saviour, in respect of the end, which is salvation, that he obtaineth for believers; and Mediatour, in respect of the means and way by which this is accomplished.

To open this take notice,

* 1.329First, That Christ is a Person consisting of a Divine and Humane Nature, not by mixtion, or confusion, or by meer inhabitation, but by a Personal Ʋni∣on, which is commonly called Hypostatical. I shall not tell you how much that word Hypostasis troubled the Church. The Latine Church having a clear con∣trary thought about the word to the Greek Church. So that when they both agreed in the same thing, yet the words and phrases they condemned in one ano∣ther, as heretical. But the Scripture is very clear, both that Christ was God,

and also man, yet but one person, not making two Christs; and this is one main fundamental Article of Religion. The Devil in former ages alwayes endeavour∣ed to rob him of one of these Natures, and some have raised these monstrous and damnable heresies again from hell; but this foundation and pillar standeth sure.

Secondly, By reason of this Personal Ʋnion, though there be not a real com∣munication of the Properties of each Nature, yet there is a verbal one in the con∣crete, both things are predicated of Christ. As for example, though the Divine Nature is not passible, but the Humane Nature onely, nor the Humane Na∣ture omnipotent and omniscient, but the Divine only, yet of Christ we predicate, that he suffered, that he died, that he is omnipotent and omniscient, though this be true in respect of one Nature only.

Thirdly, Christ being thus a Person, that he may be our Redeemer, he is cloath∣ed with those three Offices, which fit him fully for our Redemption. He is first Me∣dius, in respect of his Person, God and man: Then he is Mediatour, in respect of his Office. His Office is three-fold, a Prophet, a Priest, and a King. This makes him the Trismegist, the ter maximus. Now we must not judge these things metaphysical curiosities: No, These are the Articles of our Christian Re∣ligion; these are to be received by a divine and firme faith. Yea in believing Christs Person, and his Office, lieth all the comfort and treasure of a Christian. It's Christ, that should be our study, our meditation day and night, Quis sit, & qualis? Who he is, and what he is?

Now the Doctrine speaks of Christ, both in respect of his Humane Nature,* 1.330 and as he is a Mediatour, not as God. Let us see then, How Christ as a man, and as a Mediatour is Gods. And

First, His Incarnation, and coming into the world, it was not for himself, but for God. He therefore took our Nature upon him, that he might bring to God the Father his Elect people. God so loved the world, that he sent his only begotten Sonne. John 3.16. And, To us a Sonne is borne, to us a Sonne is given, Isa. 9.6. So that this work of Incarnation, this coming into the world from the bosome of the Father, which is so stupendious a mystery, is originally from the Father. It was to do Gods work, to obey his will; and therefore Christ is called Gods ser∣vant, Isa. 52.13. Not that Christ came into the world against his own will; or as if this were against his own desire, but God the Father is the original of all.

Secondly, That Christ is Gods appeareth, in that he acknowledgeth his Doctrine and Truth not to be his, but his Fathers, taking all off from himself, and making him∣self only a Minister, or Embassadour coming in his Fathers Name, and revealing his will. See this notably, John 8 26, 28. I speak those things which I heard of him, I do nothing of my self, but as my Father hath taught me. I speak these things. So vers. 42. I came not of my self, but he sent me. But especially John 7.16. My Doctrine is not mine, but his that sent me; he that speaketh of himself seeketh his own glory. Here you see Christ acknowledging, that the Doctrine he preached as a Minister and Mediatour was not his. Yea, if we speak of his humane Nature that invented it not, because that was a finite creature, though united personal∣ly to an infinite Person. Oh what an admirable instance is this of modesty! Christ speaks not, preacheth not of his own, but from the Father. How should we Ministers then not preach our own fancies, our own imaginations, but the Doctrine delivered in Scripture? How would this bridle up a deal of bold igno∣rance now in the world? Men would not be so forward to teach before they have well learned themselves; Christ speaketh nor of himself. And consider that connexion, vers. 18. He that speaketh of himself, seeketh his own glory. When we are not contented with Scripture-doctrine, with truths delivered there, but bring of our own, it's only to seek vain glory, and applause in the world.

Thirdly, That Christ is wholly Gods, appeareth, in that, as the Doctrine he preached was the Fathers, So he sought not his own glory, did not exalt himself, but the Father. John 8 29. I do alwayes those things that please him And vers. 54 If I honour my self, my honour is nothing. So John 17.4. I have glorified thee on earth. Thus in all that Christ did and suffered, it was only to glorifie and advance God his Father. For alas, in respect of himself, he was of no reputati∣on: Under what reproach, contempt and scorn did he live? So that all might easily see, it was not his own glory he looked at, but the glory of the Father. And this also is an excellent President for humility, and modesty, and self-denial. The Apostles also when they did work wonders, so as the people were ready to make Gods of them, They rend their cloaths, because of such blasphemy, and say, It is not they, but Christ who inabled them to do these things, Act. 14.11. Yes how ready are we to say, these are our parts, our gifts?

Fourthly, That Christ is wholly Gods, appeareth, In that obediential resigna∣tion of himself to do Gods will. Let I come to do thy will, O God. And he would be baptized, because hereby he would fulfill all righteousnesse. And John 17.4. I have finished the work which thou gavest me to do. Insomuch that Christ is said to become under the Law. So John 6.38. I came down from Heaven, not to do my own will, but the will of him that sent me. Therefore John 18.18. Gods will laid upon him to die for his people, he cals it a Commandment. And John 12.49. He gave me a Commandment. So that we see the duty of a Mediatour to do and suf∣fer what was required of us, was laid on Christ by Commandment, and it was tru∣ly and properly Obedience, that which he did in fulfilling of it.

Now in all this truth, there are these things admirable:

First, The love of God, and the love of Christ. God so loved the world. So] The Apostle could not give an How, it was such a So, that could not be expres∣sed. When Abraham offered his only sonne for a Sacrifice, God said, Now I know thou lovest me. How much rather, when we see Christ dying and suffering all those agonies and miseries for us may we say, now we know God loveth us? Shall the Psalmist so admire Gods love, in giving man the beasts of the field, that he crieth out, What is man that thou art so mindfull of him? Psal. 8.4. How much rather may man stand astonished at this love of God in giving Christ? Well may God be said to be love it self, for he is the fountain of all this honey. Who may, if repenting, though a Blackmoor sinner, doubt of Gods love in pardoning, when he hath done the greater? Which is greater to give a Christ, or to pardon sinne? And then, The love of Christ is no lesse admirable, for him to give his life for us sinners and enemies: herein he did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set forth his love in a most exemplary manner. Jonathans love to David is much commended, but what is that spark to this flame? Oh how can the poor doubting and unbelieving sinner question forgivenesse, doubt whether Christ will accept of him, or no, when he seeth Christ do so much for him already! Fear not the worst of death, and hell is over.

Secondly, In this admire the self-denial of Christ, that he layeth aside the exer∣cise and manifestation of all that divine glory he had, and became contemptible, of no reputation for us. The Apostle aggravateth this, Phil. 2. When it was no robbery to be equal with God, yet he became such a worm, and no man for us. This is so great a mystery, viz. Christs condescension for our good, that the Angels, though he be not their Mediator, though he took not their Nature on him, yet they desire to look, (1 Pet. 1.12.) and search into this truth, as being ravished with it. Oh what an example is here for us of self-denial and preparednesse to part with all at his command!

Lastly, In this it's admirable, The humble and ready obedience of Christ. Doth Christ any way gain-say this commandment of God? Doth he murmur at it? Doth he begin to repent of his undertaking? No, but in all things giveth up him∣self

to be a willing Sacrifice, he bids the Law in its curses, and the wrath of God in all the effects fall upon him. As Saul runne his Spear at David, but missing him, it stuck in the wall. Thus the anger and wrath of God emptying it self vio∣lently, misseth us, and fals on Christ. What a willing expression is that, Loe, I, come to do thy will, O God! Heb. 10.9.

Ʋse 1. Is Christ thus Gods? Then we see, that the Mediatory Kingdome of Christ is for a further end, it is that at last God may be all in all. Not but that Christ shall alwayes remain God and man, and all glory shall be given to Christ, who hath brought us into Heaven; but this actual administration shall then cease. The damned in Hell can no more plead Christ; they cannot urge his death any more; for now that gracious dispensation is ceased; there is no more oil, no more water to refresh. It's now as desperate, as if there never had been a Christ; thy estate and the Devils is now both alike. Oh then, let wicked men that need Christ, awaken and look about them, while a Christ may be had, while a Christ is ready to do good; the time will be when he shall not actually as a Priest, or Prophet, or King, dispense such mercies any more.

2. Is Christ thus wholly Gods? Then what self-denial, what humility and mo∣desty should we learn hence? Shall Christ not seek his own glory? Shall not he seek to please himself? Shall not he exalt his own will? Why then are we so apt to magnifie our self-glory, our own will, our own advantage? It should shame us to follow such a Christ, to be called by the name of this Christ; How ill do such an Head, and such members agree together? Think of Christ, when pride, vain-glory, self-will, stirreth in thee: If Christ had been thus, there had been no pardon, no salvation for me.

FINIS.

Notes

• * 1.1

  Observ.
• * 1.2

  In what re∣spects Igno∣rance is an impediment to the Ministers preaching.
• * 1.3

  What precious truths in Di∣vinity the sin∣fulnesse of a people make them uncapa∣ble of.
• * 1.4

  Carnal. The several significations it hath in Scripture.
• * 1.5

  Primitive Christians di∣stinguished.
• * 1.6

  What it is to be a spiritual man.
• * 1.7

  Carnal, or babes described and counselled.
• * 1.8

  The Ministers two-fold Work.
• * 1.9

  What wisdome is required in a Minister to choose out sound matter. 1. For Infor∣mation.
• * 1.10

  2. For Conso∣lation.
• * 1.11

  3. For Re∣proof.
• * 1.12

  Reas. 1.
• * 1.13

  Reas. 2.
• * 1.14

  Reas. 3.
• * 1.15

  Observ.
• * 1.16

  Considerati∣ons abou•• the principles of Religion, and the knowledge and ignorance of them.
• * 1.17

  How necessary the Knowledge of the Princi∣ples of Religi∣on is.
• * 1.18

  Observ.
• * 1.19

  What are those effects of the Ministry, for the defect whereof a peo∣ple may be se∣verely blamed. 1. Intellectual effects.
• * 1.20

  2. Practical Effects.
• * 1.21

  Observ.
• * 1.22

  The imperfe∣ctions and sins of the godly.
• * 1.23

  Whence it is that the godly do not fully conquer sin.
• * 1.24

  Envy its seve∣ral acceptians.
• * 1.25

  Of sinfull En∣vy.
• * 1.26

  Its Original.
• * 1.27

  The Degrees of it.
• * 1.28

  What that is in others which is the Object of Envy.
• * 1.29

  The subject of Envy: Who are prone to it?
• * 1.30

  The Aggrava∣tions of Envy.
• * 1.31

  Remedies a∣ginst Envy.
• * 1.32

  A Case resol∣ved.
• * 1.33

  The difference between Envy and zeal.
• * 1.34

  Observ.
• * 1.35

  Of strife and contention.
• * 1.36

  Godlinesse the only motive of love and agree∣ment.
• * 1.37

  The agreement among the un∣godly.
• * 1.38

  A two-fold striving. I. Good.
• * 1.39

  II. Ungodly, and that about a two-fold ob∣ject. 1. Civil.
• * 1.40

  The cause of sinfull strife and contention.
• * 1.41

  The effects of sinful strife and contention a∣bout worldly things.
• * 1.42

  The effects of sinfull strife a∣bout religious matters.
• * 1.43

  The aggrava∣tions of this sin
• * 1.44

  Of Schisms and Divisions.
• * 1.45

  Observ.
• * 1.46

  Divisions divided.
• * 1.47

  1. Civil.
• * 1.48

  2. Ecclesiastical.
• * 1.49

  What it is that goes to the making of di∣vision or faction
• * 1.50

  The causes of Divisions.
• * 1.51

  1 Tim. 6.5.
• * 1.52

  A Christian life must ex∣ceed a humane life.
• * 1.53

  What is impli∣ed in this phrase, To live as men.
• * 1.54

  Observ.
• * 1.55

  Wherein the spiritual re∣spect due to the Ministers of the Gospel doth consist.
• * 1.56

  Wherein our respect to the Ministers of the Gospel may run out into sinfull admiration.
• * 1.57

  Motives to give spiritual respect to the Ministery.
• * 1.58

  Quest.
• * 1.59

  Answ.
• * 1.60

  Observ. Of being cal∣led by the Names of eminent men in the Church.
• * 1.61

  The Names that Christi∣ans have been called by.
• * 1.62

  Disciples.
• * 1.63

  Believers.
• * 1.64

  Whence the name Protest∣ant came.
• * 1.65

  What great use the Devil makes of the names and e∣steem of men.
• * 1.66

  What is the common and most notorious way of Satans doing hurt to the Church of God? 1. By corrupt∣ing the lives and conversa∣tions of the Ministry.
• * 1.67

  Tit. 1.7.
• * 1.68

  2. By raising up Ministers full of superstition, and doting up∣on traditions.
• * 1.69

  3. By raising up all the pow∣er civil and ec∣clesiastical against the Church.
• * 1.70

  4. By causing men to give them too much honour.
• * 1.71

  How the devil hurts the Church by godly men. 1. When he tempts them away into any errour.
• * 1.72

  2. Evil practi∣c••••.
• * 1.73

  3. Setting them up too high.
• * 1.74

  1 John 4.1.
• * 1.75

  Observ.
• * 1.76

  Of a sinfull setting up of Christ.
• * 1.77

  There are principal and efficient Causes of grace, and sub∣ordinate and instrumental.
• * 1.78

  The cheif in∣stituted instru∣mental causes of Grace.
• * 1.79

  The end of faithfull Mi∣nisters is not to win people to themselves, but to Christ.
• * 1.80

  A twofold end of Preaching the Word.
• * 1.81

  A corrupt end.
• * 1.82

  A good end.
• * 1.83

  Characters of that Ministry that seeks not you to applaud them, but to bring you to Christ.
• * 1.84

  Reasons why a faithfull Mi∣nistry doth thus.
• * 1.85

  The Ministry is the appoint∣ed means to work Faith and all other Graces in the Hearers.
• * 1.86

  How it is not an Instrumen∣tal Cause.
• * 1.87

  How it is a Cause.
• * 1.88

  The Proper∣ties of this in∣strumental Cause.
• * 1.89

  Observ. Of Faith.
• * 1.90

  The nature of faith. It consists in three Acts. 1. Knowledge.
• * 1.91

  2. Assent.
• * 1.92

  3. A resting on Christ.
• * 1.93

  The Effects of faith ad intra.
• * 1.94

  Ad extra.
• * 1.95

  Of diversity of Gifts in Ministry.
• * 1.96

  1. The Of∣fice it self is a Gift to the Church.
• * 1.97

  2. Their se∣verall Abilities and various Parts that Officers in the Church have, while they discharge their Office.
• * 1.98

  2. And these are of two sorts: 1. Extraordi∣nary.
• * 1.99

  Why all have not the same Gifts.
• * 1.100

  Rules or Helps to profit by the Ministry.
• * 1.101

  Observ. Of Gods plan∣ting his Gospel among a peo∣ple.
• * 1.102

  Observ.
• * 1.103

  Wherein this spiritual wate∣ring, or fur∣ther quick∣ning of Chri∣stians doth consist.
• * 1.104

  1 Cor. 15. ult.
• * 1.105

  Why there is such daily need of these quickening graces.
• * 1.106

  God only gives success to the Gospel.
• * 1.107

  God works in and by the Ministery.
• * 1.108

  God works on whom, and when he will.
• * 1.109

  Why God on∣ly gives the encrease.
• * 1.110

  What we must do, that God may give the increase.
• * 1.111

  Wherein God giveth the Increase.
• * 1.112

  Why God on∣ly can give the increase?
• * 1.113

  John 11.
• * 1.114

  Qu. What means must we use that God may give this increase?
• * 1.115

  Observa.
• * 1.116

  What the Apo∣stle doth not mean, in say∣ing, The Mini∣stry is nothing?
• * 1.117

  Rom. 10.16.21.
• * 1.118

  Directions, how to hear the Word.
• * 1.119

  Observ. Ministers should agre in one.
• * 1.120

  They should agree in Do∣ctrine.
• * 1.121

  2. In their end and scope.
• * 1.122

  3. In Affecti∣on.
• * 1.123

  The sad effects of dis union in the Church.
• * 1.124

  What people sh••uld do, when Mini∣sters and Pro∣fessors are divi∣ded.
• * 1.125

  Of Reward and Merit.
• * 1.126

  Observ. Of Degrees of Glory.
• * 1.127

  All persons have work to do for God.
• * 1.128

  There is a two-fold doing of good works.
• * 1.129

  What it is to do a good work which God will ac∣cept and re∣ward.
• * 1.130

  A lawfull self-seeking.
• * 1.131

  Mat. 6.
• * 1.132

  The reward of godliness two-fold.
• * 1.133

  Wherein lie••h the reward of working for God 1. In this life.
• * 1.134

  2. In the life to come.
• * 1.135

  The greatness of the heaven∣ly reward.
• * 1.136

  The vast dis∣proportion that is between the work and the reward.
• * 1.137

  Observ. Of the Mini∣sters being workers with God.
• * 1.138

  Why God wi••l work by the Ministry of men.
• * 1.139

  Observ. The people of God are his husbandry and building.
• * 1.140

  What our be∣ing Gods hus∣bandry and building, joynt¦ly considered, implies.
• * 1.141

  What to be Gods Hus∣bandry im∣plies. 1. On Gods part.
• * 1.142

  2. On o•••• part.
• * 1.143

  Of Gods house.
• * 1.144

  What Gods building, and our being his house implieth.
• * 1.145

  Observ. Of exalting free grace.
• * 1.146

  The Proper∣ties of praising Gods grace.
• * 1.147

  Why the god∣ly are so sensi∣ble of Gods grace.
• * 1.148

  What Opini∣ons are Co••••∣ers of this du∣ty of giving thanks to free-grace.
• * 1.149

  Observ. Of laying a good and sure foundation in Religion.
• * 1.150

  A two-fold foundation, The Scripture and Christ.
• * 1.151

  Four unquesti∣onable Scri∣pture founda∣tions.
• * 1.152

  The Scripture is the only foundation of our faith.
• * 1.153

  Reas. 1.
• * 1.154

  Reas. 2.
• * 1.155

  Four rotten, weak and false foundations. 1. The Au∣thority of the Church.
• * 1.156

  2. The Au∣thority of the Civil Magi∣strate.
• * 1.157

  3. Enthusiasm
• * 1.158

  4. Meer hu∣mane Reason.
• * 1.159

  The foundati∣on of Gods Worship.
• * 1.160

  The necessity of pure Wor∣ship, because 1. God is greatly provo∣ked by the contrary.
• * 1.161

  God may be provoked by sinfull worship three waies.
• * 1.162

  2. Corrupt worship ••ends to the breach of Union between God and his Church▪
• * 1.163

  3. God looks upon corrupt worship as done to De∣vils.
• * 1.164

  4. Men are prone to in∣vent new wor∣ship.
• * 1.165

  Reasons to prove that all acceptable worship must have a Divine Command.
• * 1.166

  Quest.
• * 1.167

  Answ.
• * 1.168

  Of the foun∣dation of pra∣ctice.

  The parts are, 1. It's dire∣ctory, Gods Word.
• * 1.169

  2. The justifi∣on of our per∣sons.
• * 1.170

  3. A receiving power from Christ.
• * 1.171

  4. A renewed and sanctified nature.
• * 1.172

  Why we should be carefull of laying these foundations for every good action.
• * 1.173

  The ••o••ten foundations that men build upon in regard of practice.
• * 1.174

  Observ. Of Ministers praising them∣selves.
• * 1.175

  In what cases Ministers may magnifie their Work and Office.
• * 1.176

  Observ. Ministers are not to preach any new Do∣ctrine.
• * 1.177

  The use of Preaching not∣withstanding the fulness of the Scripture.
• * 1.178

  Observ. Of Ministers building upon the foundation of Scripture by their preaching
• * 1.179

  Gal. 3.15.
• * 1.180

  A two-fold building upon the foundation.
• * 1.181

  Both the words of Scripture and the sense of Scripture must be atten∣ded unto.
• * 1.182

  Why Ministers must take heed how they build upon the true foundation. 1. On Gods part.
• * 1.183

  2. On the peo∣ples part.
• * 1.184

  3. On the Mi∣nisters part.
• * 1.185

  Directions to Ministers and people, how to build aright upon the foun∣dation.
• * 1.186

  Observ. Of preaching Jesus Christ as the founda∣tion.
• * 1.187

  How many waies Christ is to be preached as a foundation.
• * 1.188

  Reasons why Ministers are to lay no other foundation but Christ.
• * 1.189

  Object.
• * 1.190

  Answ.
• * 1.191

  Object.
• * 1.192

  Answ.
• * 1.193

  The great ad∣vantages which those people have, who are built on Christ.
• * 1.194

  Observ.
• * 1.195

  What is impli∣ed, by compa∣ring the truths of Christ to gold and preci∣ous stones.
• * 1.196

  1. In respect of the matter.
• * 1.197

  2. In respect of the way and manner of preaching them.
• * 1.198

  Observ. Errors not fun∣damental are hay and stubble.
• * 1.199

  Propositions to amplifie this point.
• * 1.200

  Why errors are called hay and stubble.
• * 1.201

  Wickedness in practice the fruit of errour in judgement.
• * 1.202

  Observ.
• * 1.203

  What secret sins shall be brought to light.
• * 1.204

  The aggrava∣tion of secret hidden sins.
• * 1.205

  Observ. Hidden and secret wayes of false doctrine shall be made manifest.
• * 1.206

  What concern¦ing errours shall be made manifest.
• * 1.207

  1. The causes of errour shall be manifest. 1. Pride.
• * 1.208

  2. Ignorance
• * 1.209

  3. Hypocrisie.
• * 1.210

  4. Ambition and affectati∣on of high pla∣ces.
• * 1.211

  5. Discontent and impari∣ence.
• * 1.212

  6. Envy.
• * 1.213

  7. Contempla∣tive delight in a mans own notions.
• * 1.214

  II. The nature of errour shall be manifested.
• * 1.215

  III. The cunning subtilty in di∣vulging them shall be mani∣fested.
• * 1.216

  Observ. That God hath his time for the discovering of errour.
• * 1.217

  Errors are spi∣ritual judge∣ments.
• * 1.218

  What is meant by fire.
• * 1.219

  The way God takes to bring people out of errour.
• * 1.220

  By the word and afflictions.
• * 1.221

  Which are both helpfull, but differently in these re∣spects.
• * 1.222

  How wander∣ing sheep are reduced by the Word.
• * 1.223

  Object.
• * 1.224

  Answ.
• * 1.225

  How afflictions may help to reduce men from errour.
• * 1.226

  Observ. Of the durable nature of Gods Truths.
• * 1.227

  Truth two-fold, Increated and Created.
• * 1.228

  Created truths of two sorts.
• * 1.229

  Scripture truths reduced to four heads.
• * 1.230

  Truth willing to be tryed.
• * 1.231

  They grow more illustri∣ous by the fiery Tryal.
• * 1.232

  The effects of truth also upon the heart, will abide this try∣al.
• * 1.233

  Object.
• * 1.234

  Qu. Whether any Ministers or Churches are quite free from building hay or stubble?
• * 1.235

  Observ. Every man shal be a loser by what error so∣ever he main∣taineth.
• * 1.236

  Wherein they shall be losers.
• * 1.237

  Observ. Errours in judgment may damn a man, as well as a wicked life.
• * 1.238

  The several corruptions of the understan∣ding that en∣danger a mans salvation.
• * 1.239

  The difference between errour and heresie.
• * 1.240

  The grounds of the Doctrin
• * 1.241

  Observ. The difficulty of salvation even to a godly man.
• * 1.242

  The Church is Gods Tem∣ple.
• * 1.243

  Observ. Church Pri∣viledges and Relations are great Obliga∣tions to Holi∣nesse.
• * 1.244

  How the word Temple is used in Scripture.
• * 1.245

  What it doth signifie.
• * 1.246

  Of Gods spi∣ritual Temple.
• * 1.247

  What there is in the Church alusively to the Temple.
• * 1.248

  Of Gods pre∣sence with his Church.
• * 1.249

  The significa. of the word Spirit, when attributed to God.
• * 1.250

  That the Ho∣ly Ghost is God and a Person.
• * 1.251

  That he is a Person.
• * 1.252

  That he is God.
• * 1.253

  Arguments.
• * 1.254

  Why the holy Ghost is called Spirit.
• * 1.255

  Of the Spirits dwelling in us.
• * 1.256

  What to have the Spirit dwell in us implieth.
• * 1.257

  The special works and ef∣fects of the ho∣ly Spirit in his Church.
• * 1.258

  Doubt.
• * 1.259

  Resolution.
• * 1.260

  Observ. Of defiling Gods Church with errours.
• * 1.261

  Why errors are said to defile Gods Church.
• * 1.262

  How God will punish Heretiques.
• * 1.263

  A godly ma••n may fall into a damnable heresie.
• * 1.264

  How a godly man erring, differeth from a wicked man.
• * 1.265

  Errour and erroneous persons di∣stinguished.
• * 1.266

  Why God is so provoked with corrupti∣ons in Do∣ctrine and Worship.
• * 1.267

  Observ. Of Eternal Damnation.
• * 1.268

  The punish∣ment of losse.
• * 1.269

  The pain of sense.
• * 1.270

  The aggrava∣tions of this destruction. Eternal.
• * 1.271

  Universal.
• * 1.272

  Inevitable.
• * 1.273

  Observ. Of the Tem∣ple of God.
• * 1.274

  Of the Jewish Tabernacle and Temple.
• * 1.275

  Believers joyn∣ed in a Church way according to Scripture, are Gods tem∣ple.
• * 1.276

  Observ. Of humane wisdome, what an hinderance it is to the things of Christ.
• * 1.277

  Carnal wisdom an enemy to the Scripture.
• * 1.278

  Carnal wis∣dom an enemy to Christian duties.
• * 1.279

  Observ. Humane wis∣dome nothing to Scripture-wisdome.
• * 1.280

  Scripture-wis∣dome excels speculative wisdome.
• * 1.281

  Scripture wis∣dome excels the moral or practical wis∣dome of the world.
• * 1.282

  Observ. True wisdome is but folly in the worlds ac∣count.
• * 1.283

  The things to be believed have these seeming follies
• * 1.284

  The hope of a Christian foo∣lish in the judgment of the world.
• * 1.285

  The duties of Christians foolish in the judgement of the world.
• * 1.286

  Observ. That true wis∣dom is only in the Church of God demon∣strated.
• * 1.287

  Observ. All worldly wisdom is folly before God. And that whe∣ther considered actively or pas∣sively. I. Active foolish∣nesse.
• * 1.288

  How worldly wisdome is foolishnesse in a passive sense. God turning all their wis∣dome into folly.
• * 1.289

  A two-fold humane wis∣dome, viz. good, evil.
• * 1.290

  Observ.
• * 1.291

  How God takes the wise men of the world in their own craft.
• * 1.292

  Object.
• * 1.293

  Answ.
• * 1.294

  Observ. Of vain thoughts.
• * 1.295

  In what sense the Scripture useth the word vain.
• * 1.296

  Observ. Of glorying in men.
• * 1.297

  How many wayes we may be said to glory in men in the general.
• * 1.298

  How many wayes we may be said to glory in Doctors and Teachers.
• * 1.299

  Observ. All things are the Saints.
• * 1.300

  In what re∣spects all things may be said to be the godly mans.
• * 1.301

  Why God made all things for the godly.
• * 1.302

  Object.
• * 1.303

  Answ.
• * 1.304

  Object.
• * 1.305

  Answ.
• * 1.306

  Doubt.
• * 1.307

  Answ.
• * 1.308

  Object.
• * 1.309

  Answ.
• * 1.310

  Observ. All Offices are for the Church
• * 1.311

  In what sense the Ministers are not servants to the Church, against Brown∣ists.
• * 1.312

  In what sense they are the Churches
• * 1.313

  The end for which they are the Churches.
• * 1.314

  Observ.
• * 1.315

  In what sense the world is said to be a godly mans.
• * 1.316

  Object.
• * 1.317

  Answ.
• * 1.318

  Observ. Godly men only live.
• * 1.319

  In what re∣spects it is true, that the wicked do not live.
• * 1.320

  Observ. The generati∣on of death.
• * 1.321

  In how many particulars death is a godly mans.
• * 1.322

  Observ.
• * 1.323

  Observ.
• * 1.324

  Observ.
• * 1.325

  In what re∣spects a godly man is Christs
• * 1.326

  Characters of such as are Christs.
• * 1.327

  In what sense Christ can be said to be Gods
• * 1.328

  Observ.
• * 1.329

  Of the Na∣tures and Per∣son of Christ, and of the hy∣postatical Union.
• * 1.330

  How Christ as a man, and as a Mediatour is Gods.