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 falsenesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no sinne though Aristotle make the affected 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 excellencies 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 disesteem who endeavoured to represent Paul contemptible And this makes him exalt himself Thirdly When their is an undermining or open endeavouring to overthrow 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 debasement 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 many 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 another 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 any 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 Reprobates 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 extraordinary 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 Evangelist whereas the other when they speak of the Disciple beloved by Christ named him John himself doth not because he was the man Vse 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 Engine 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 opinions 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
represâ—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 Heâ—etique desiring a similitude to represent the Trinity Da mihi alium Deum aliam trinitatem tibi ostendam Thus we have laboured to establish your faith in this necessary point Now I shall shew Why the holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cannot 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 Vse 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 doing despite unto the Spirit of grace leaveth a man in an impossibility of recovering 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 Spirit and doest thou deride it Vse 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 capital 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 â—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 demonstrated 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 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 mystical and spiritual manner Now this phrase To have the Spirit dwell in us denoteth 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 consideration 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 possesseth his soul more dreadfully he puts him upon anger malice upon unclean 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 body so that they seem to be a walking Hell So that herein is a wonderfull 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 supposeth That he doth fashion and prepare them for himself For every lodging is not fit for so noble a guest but as great men carry their rich furniture 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 habitation for him As they say Anima fabricat sibi domicilium The soulâ— 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 heavenly gifts will be bestowed upon us Oh then how few persons how few Congregations 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 children 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 person 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
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 dispatched 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 Spirit 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 Spirit 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 particular 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 denote that all our lusts and sinnes yea our very selves are as it were swallowed 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 polluted 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 sanctifieth 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 consider 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 miserable 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 manner First By Illumination and opening of the darke minde of every man Every man is darknesse it selfe he cannot discerne of spiritual things revealed 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 convinceth 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 righteousnesse viz. a Gospel-righteousnesse by Christ Now all his workes all his good duties are dung and drosse all that Religion he put confidence in is abandoned by him the Spirit of God convinceth him of a glorious righteousnesse without him which onely is able to cover his nakednesse Againe Another special worke on the understanding is To teach to guide and leade into all truth We cannot say Jesus is the Christ without 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 darknesse and worke faith to holy Truths So then we see it 's the speciall 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 principles 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 vigorous 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 constantly filled with the Holy Ghost that doth actually make his heart fervent 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
desired heartly nor is he indeed weaned and set loose from other things The New-Testament is full of such sad Instances Take Judas a famous Apostle eminent in Gifts and Miracles often in communion with Christ yet he never got his heart above the bagge all the Sermons all the Prayers all the conference with Christ did not make him ascend higher So that a mans duties and expressions may be high even when his heart is as low as the earth yea when corrupt ends may put a man upon zeal and fervency It 's a creature that gives fire to all this heat Thus the third kind of hearers that received the word with joy it was the deceivablenesse of the creature that undid them Demas cleaveth to the present world and that makes him forsake Paul either totally or in some special service If then an immoderate heart to the creatures may consist with duties gifts and many inlargements and much asistance in holy duties if these are not able to cast out these Jebusites no wonder the natural man cannot Fifthly That a natural man cannot set his heart higher then upon some creature appeareth in the true nature of Conversion For that is not only turning from sinne but the creature also Excessive love to lawfull things otherwise is no more consistent with grace then to unlawfull things For if any thing have thy heart but God let it be what it will be thou art yet a natural man When the Apostle Col. 3. discovered that the godly are risen with Christ he makes these Inferences First Set your affections on things above and not on things below And then Mortify your members which are upon the earth reckoning up several sinnes No man then is converted till he goeth out of all sinnes yea and all creatures and cleaveth to God himself Therefore the Command is to turn to God even to God he only is the terminus ad quem of our Conversion If a man leave off his grosse sinnes take upon him a religious Profession yet if he be not lifted above the world as well as his former sinnes he is not Converted It 's not to God even to God So that a man must be undone not only in respect of his sinne but all worldly hopes he must with the Prodigall begin to account the whole world but an husk as that which will do him no good if God be not his Father Therefore those in the Parable though invited to the Feast yet refused to come it was not any grosse sinne hindred them it was not unlawfull lusts that did outwardly entangle them but those creatures which might have been lawfully enjoyed and yet they have gone to the Feast also I have bought a Farm I have married a Wife These were not inconsistent with godlinesse but in the immoderate desire after them Oh is not this the Millstone about many a mans neck I have a Shop I have a Trade and I cannot come Oh then set this home upon thy self Hath thy Conversion taken thee off from all creatures as well as thy sinnes thou darest not love Husband Wife Houses or life it self more then God Thou doest esteem the favour of God and the light of his countenance above all these things Thou canst truly say with David as it followeth Thou hast put more gladnesse in my heart then they have had when their best things encreased Many a man steppeth from his sinnes but into the world and so falls short of Heaven The right understanding of true Conversion makes it plain that no natural man can go beyond the creature Sixthly It may be demonstrated from the restlesse and unquiet heart of every natual man that doth like the Bee fly from flower to flower to get some Honey but stayeth not long on one place So that these in the text will every day complain Who will shew us any good Should God grant them their desire and give them the good they would have yet that would not satifie still they would be craving still they desire something more As you see Haman though he had never so much honour yet the want of something still he desired made him tormented within himself Solomon writeth an whole Book to shew that all these things are vanity and vexation of spirit and though he set himself on purpose to find out happinesse in the creatures yet he grew weary of all Now certainly if a natural man could center his heart upon God could put into that Haven he would never suffer himself to be tossed up and down in tempests and stormes as he is never having any rest There is no natural man that is contented with any creature he enjoyeth Let him propound to himself such and such a condition if he had such and such advantages when he hath them he is as far from solid contentment as at first Zacheus his shooe can never fit Goliah's foot As a man would think that the Heavens seem to touch the earth at such a distance and if he should ascend such high mountains he could go no further but when he cometh there he seeth the Heavens as far from him as before And therefore the godly man whose heart is united and hath taken God for his Portion for his Shepherd for his all as David professeth he can lie down and sleep he can take his rest fearing nothing in the world So that godlinesse drawing the heart to God is the best Antidote against all discontents whatsoever He that can say God is better then ten Husbands then ten thousand creatures he is not disquieted but is the same in all conditions because his God his Father his Portion is alwaies the same As he in the Ecclesiastical Histiory when one brought him word his Father was dead he said Desine blasphemias loqui Pater enim meus immortalis est So thy Husband thy Wealth thy Friend thy Portion is the immorâ—al God who cannot die but it 's not thus with the ungodly He is like a tree in the wildernesse and like the dust blown with every wind So that the troublesome restlesse and discontented thoughts of every natural man argueth that he doth not and cannot ascend up to God Seventhly It 's demonstrated thus that if at any time natural men make their applications to God those very approaches do declare that they love something more then God For it might be an Objection Why cannot a natural man be above the creature Do they not in distresses in times of calamity seek unto God May they not fast and humble themselves It 's granted but even these duties demonstrate they have only a natural carnal heart making use of God only to satisfie their earthly desires Hos 7.14 God there by the Prophet complaineth that they did not cry unto him when they howled on their beds They assemble themselves for their corn and wine You see they were as carnal and as earthly in their Fast-daies and publique Humiliations as in their worldly affairs and
deceive himself if any man seemeth to be wise in this world let him become a fool that he may be wise 229 Observ Thut humane and earthly wisdome is a great enemy to all the heavenly things of Christ 230 A man having no more than natural humane wisdome is an enemy to 1. The supernatural Matter and Doctrine to be believed 2. The manner of promulgation of it in Scripture 3. The holy and spiritual duties required of us ibid. If any man among you seemeth to be wise in this world 239 Observ That all humane and earthly wisdome cometh farre short and is but a meer shadow and appearance in respest of Scripture-wisdome ibid. Wisdome of the world Speculative and Political ib. That the Scripture way of believing exceeds their contemplative Science And That the Scripture motive of doing surpasses all their morality 237 Let him become a fool that he may be wise 239 Observ That true Christian wisdome is nothing but folly in the worlds account ibid The seeming follies that are in things to be believed ibid. Let him become a fool that he may be wise 243 Observ That onely in the Church of God or in Christianity is true wisdome ibid. The point evidenced by ten Arguments ibid. Verse 19. For the wisdome of this world is foolishness with God 246 Observ That all the admired wisdome of a meer worldly man is nothing but contemptible folly before God 247 Their folly manifested both Active and Passive iâ—id What humane wisdome it is that is here intended 253 For it is written He taketh the wise in their own craftiness ibid Observ That God delights to take the earthly wise men of the world in their own craft 254 How many wayes God takes the wise men of the world in their own craft ibid. And why he doth it 256 Verse 20. And again The Lord knoweth the thoughts of the wise that they are vain 257 Observ That the choisest and best thoughts of the wisest men are vain ibid. In what sense the Scripture useth the word vain or vanity ibid. Verse 21. Therefore let none glory in men for all things are yours 260 Observ That it 's a great sinne to glory in men 261 How many wayes we may be said to glory in men ibid. For all things are yours 264 Observ That all things are for the spiritual good and advantage of the godly man 265 In what respect all things may be said to be the Saints ibid. Why God made all things for them 266 Vers 22. Whether Paul or Apollo or Cephas 270 Observ That all Offices and Gifts howsoever diversified are for the Churches of God 271 In what sense Ministers are not Servants of the Church against the Brownists ibid. And in what sense they are the Churches Servants ibid. The end for which both Offices and Gifts are the Churches 273 Or the World 274 How the word world is to be here taken ibid. Observ That the whole world with all things therein is for the spiritual advantage of a godly man 275 In what sense the world is said to be a godly mans 275 Or Life 278 Observ That godly men do only live or The godly only make a spiritual use of their life 279 In what respects it is true that the godly man only lives ibid. And in what respects it's true that the wâ—cked man doth not live 281 Or Death 282 Observ That even death which in it self is so terrible yet is for a godly mans advantage ibid. Some Propositions about death ibid. In how many respects death is a godly mans 283 Or things present 286 Observ That whatsoever falls out for the present to a godly man it is for his good ibid. A division of all Events into happy and prosperous and adverse and afflicting ones ibid. In how many respects both the one and the other are for the good of Gods people ibid. Or things to come all are yours 290 Observ That all things which are to come or may fall out hereafter are a godly mans mercy and advantage ibid. This is proved by Instances and Promises 291 How on the contrary it is with a wicked man in respect of things to come 293 Vers 23. And ye are Christs 294 Observ That a godly man in all that he is or can do is wholly Christs ibid. In what respects a godly man is Christs ibid. Characters or Properties of such as are Christs 296 And Christ is Gods 298 In what sense Christ can be said to be Gods ibid. Observ That Christ as Man and as a Mediatour is wholly Gods ibid. Of the Nature and Person of Christ and of the Hypostatical Union ibid. How Christ as a Man and as Mediatour is Gods 299 And how admirable these Truths are ibid. THE CONTENTS OF THIS TREATISE OF THE GODLY MANS CHOICE THat no Natural or Unregenerate man can lift up his heart any higher then unto a worldly happinesse and content in the Creature 1 The sinfullnesse and wofull Aggravations of such an Estate 10 Antidotes and Meanes against setting the heart upon the Creature 14 That a gracious heart doth more esteem the favour of God and the light of his Countenance then any earthly thing whatsoever 19 The Qualifications or Characters of those who do value and desire Gods favour above all things else 23 A Consideration of some false Grounds of a Perswasion of Gods Love 27 Of the Joy of Saints in God and Heavenly things as one Effect of the light of Gods Countenance The Nature of it and the Preeminences of it comparatively to all other Pleasures whatsoever 32 Of the godly Mans holy Security and Admirable quietnesse of spirit as another Effect of the light of Gods Counnance 40 How the vigorous Actings of Faith doth quiet the heart 46 The difference between Carnal and Gracious Confidence 49 The Reason of the Saints confidence viz. That God alone is their Preserver Shewing also the Wayes and Meanes by which God doth Preserve them 53 The Bookseller to the Reader I Hope there will not be found in the Reading of this Book any considerable Faults some lesser Errata's there may notwithstanding the great care that was used in the absence of the Author which of course must be pardoned The Contents noted in the Margin with the Table were done by a Friend for the pleasure of the Reader which is mentioned to clear the Author from what weakness may possibly be observed in the doing of them Tho. Underhill AN EXPOSITION WITH Practical Observations ON THE Third Chapter of the first Epistle of St 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 Complaint and the Cause of his complaint His Complaint I Brethren could not speak unto you as spiritual but as carnal Where First There is the Compellation Brethren He reproveth yet keeps up his love This mollifieth and suppleth the wound Dilige
as babes who are not yet begotten anew by the Word Can we expect any increase 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 Corinthians 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 pressed 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 Neighbours 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 infinite 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 degrees here a little and there a little as they are able to bear it Thus our Saviour 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 follow that external worship which others did and he tels them it is with Auditors 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 Then 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 Regeneration 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 wicked men Wisdome is too high for a fool saith Solomon and so the spiritual praying 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 glory 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. Vse 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 affections 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 godlinesse 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 perfection 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
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 Fundamental 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 Principles 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 worship of Angels The empty straw is carried about with every wind He that hath no bottom moveth up and down Vse 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 amongst 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 nâ—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 examining 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 spiritual 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 expression we have of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Chrâ—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 that have lived long under the means of grace if they have not got the due profit by it The Word preached is commended in Scripture for several and divine operations 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 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 Practâ—cal upon the heart affections 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 excuse 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 Candlestick held out in the Minâ—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 Aegypt 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 foundation 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 under 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 preaching 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 duties 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 preached 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 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 knowledge but the tree of life also And First The Word is usually cloathed with this Majesty as to awe mens consciences 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 Herod 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 bottome 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
Church Vse 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 many Letters and Tokens of love from him whom she loveth and be much affected 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 believed The former part of this Text hath been considered 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 principal Agents They are Ministers by whom you believed The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius makes to signify to make haste to runne to the markes end also as a man by this much striving stirreth up dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 increase 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 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 Instruments 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 pleased to apply it The Sunne shineth every where upon one thing as well as another The fire burneth alwaies every where in one place as well as another 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 prophaneness 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 preaching 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 In 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
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 Effectual prayer is the first wheel that sets all on going Prayer is the key of Heaven Hence the Apostle James speaks of a prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 working 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 Heaven 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 Congregation Our Saviour taught his Disciples to pray That God would send out labourers 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 Vse 1. Is the◠Ministry a working with God then it may teach Ministers 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 Vse 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 answerable 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the matter and object that they are Gods field ager colendus 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 The Scripture doth delight to compare the Church to many similitudes all which shew the tende◠and dear respects it stands in towards God Sometimes 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 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 themselves 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
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 otherwise it 's but sowing upon the high-way which comes to no good Secondly This implieth that you should answer the satisfaction of that Husbandman 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 Vse 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 reformation 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 compâ—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 necessary 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 Corinth 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 comprehend both the matter and Gods action about it So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 orderly way So Synagogue doth properly signifie the company gathered together 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 persecuted and destroyed Isidore Pelusiota in an Epistle of his speaketh excellently to this purpose reproving a Bishop that adorned the Church-building with Images and costly Ornaments but persecuted those that were the Church indeed The latter he calleth 〈◊〉 〈◊〉
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 hâ—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 The Answer is this There can be no excess in the formality of true and lawfull worship so a man is to worship God witâ— 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 simplicity 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 Argument all Jews Turks and Heathens pleaded against the Christians Vse 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 people 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 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 hopefull beginning for his salvation A second part of that foundation we must lay for the practice of holiness 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 agendo sumus justi by doing good actions we come to be made good and acceptable 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 To receive power and strength from Christ onely both in the beginning and progresse of all good actions Without 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 whosoever thinketh to set upon any good work by his own ability is like Samson 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
He that would come to God must believe that he is and a rewarder of those that seek him So that this foundation 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 fundamental To answer this When we say Christ is to be laid as the only foundation that is exclusive of all humane foundations it doth not exclude God the Father or God the holy Ghost but incluâ—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 therefore 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 unless 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 Mediatour 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 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 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 admonitions 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 repentance 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 foundation 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 subject 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 Messias but also commanded all other duties of faith repentance love as the Auditories did require Fourthly We are to preach duties but in reference to Christ Take any particular 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 example take repentance we say every ungodly sinner unlesse he repent unlesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hard heart a withered heart an heart without any moisture any softnesse so then Christ is here
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 dispensations 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 taâ—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 diligently 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 special 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 forewarned 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 spiritual 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 professe a submission to Christ and his Laws to walk in an orderly conformity thereunto 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 according 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 Redemptâ—on so we are called Christians because we as Members from that Head are anointed with fit graces for our particular 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 Satan 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 extreme 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 because 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 preparation to meet him Now to believe such a day coming of so impartiall a Judge in such a terrible manner might it not take
Let us not do at upon a meer feigned and invented 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 attendant 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 nourishment 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 excellencies 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 earthly 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 apprehensions 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 Abdication 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 That 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 greater 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 Vnlesse 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 wonder 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 credendum ut intelligatis We must not understand to believe but believe to understand Let us consider First What an enemy to the Doctrine believed the fleshly humane wisdome of a man is And First This humane wisdome puffeth a man up with pride that he will not entertain such divine mysteries And this swelling or puffing up is immediately contrary 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 humane 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 naturally 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 obediential assent so also humility which is the instrumental grace to receive all the mysteries 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
the world to come and for eternity So that as a mans sense comes farre short of reason because sense reacheth 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 Vse 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 concerning earthly and meer humane wisdome Now let us consider the preceptive part of this Text arising from the affective 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 wisdom 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 râ—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 indeed 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 is nothing but folly in the worlds account To believe Christs Doctrines to keep his Commandments makes a man very 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 Heaven 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 I shall remind you of Austin's division of the whole matter of Christian Religion or Wisdome viz. the Credenda Speranda and Agenda 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 believing 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 wisdome that is a famous Apophegme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 infantia barbaries nec quicquam aliud quam crede vestra est sapientia See what a fit instance this is they said Christianity was infancy childishness barbarisme 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 quaerendâ—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 wisdome 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 Lucian that prophane dog who they say was torne in pieces by dogs by derision 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 consider 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 Heathens I say that could believe such monstrous and filthy things about their gods and worship them yet would deride at Christ crucified though risen with power working many miracles and teaching nothing but admirable holy duties But now in all this dispensation about Christ God shewed 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 Philosophers 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 preaching
Religion 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 Vse of Admonition If thou wilt be Christs Disciple indeed know the glory and reputation of the world and his commands practised are not consistent 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 beyond the common formality of most men you have lost your repute presently 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 Protestants 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 secretly Let him become a fool that he may be wise The Preceptive part or Duty injoyned hath been considered Let him become 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two Greek words among others which the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be larger for that comprehends not only the acts of the understanding but of the will and the affections 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 metaphor 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Observe That onely in the Church of God or in Christianity is true wisdome 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 only 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 comprehends 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 readeth 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 Scholar no learned man though poor and contemptible yet from the Scripture 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 Christians are to expect a wisdome from above or an heavenly wisdome as the Scripture 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 heavenly 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 Solomons 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 regenerateth So then if thou wouldst attain to true wisdome know that consisteth 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 enstructeth 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
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 destruction 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 fading And thus the thoughts of wise men are vain subject to changes contradictions 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 counsels 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 waters 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 indeed â—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 poison 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 irreconcilable enemy and adversary unto God they lift up themselves on high against him Vse 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 consequence 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 Prohibition 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 appear 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 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 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 theâ—r own canonizing are so exalted that those great effects which belong to Christ only are attributed to such What glorying in St. Francis
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 understand 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 disposition 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 probare 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 Peripateticks 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 Teachers 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 Vse 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 forbid 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 Proposition 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 righteous 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 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 regard of the Vse 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 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 both in the Church and the world And First thus In that
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 moment 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 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 because 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 appointed to wrath As Adam is said to die in the day he did eat of the forbidden fruit and as the Scripture cals some the sonnes of death or dead men because 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 malefactor condemned to die is a dead man though he live a day or two before execution 3. They doe not live Because all their time is lost so all the time of a mans unregâ—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 Vse 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 Solomon 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 Vse 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 condemned 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 different 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 punishment 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 reason the easiâ—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 because 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 putrifying 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 body Observe That 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 comfortable 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 immortal 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 Vpon 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
God Doth not God require we should love him with all our might all our strength So that he will not allow any love to any thing else but him Indeed when we desire any creature in subordination to him as a meanes of glorifying him and thereby brought nearer to God this is not a-against God The Schoolmen say That it 's the same gracious habit of love that carrieth us out to love God and our neighbour because of him and so it is of every creature else As we say such a great House is such a mans Now though he have many servants dwelling there yet we say it 's his House not the Servants because they are for and under him Thus if God do chiefly dwell in our hearts then though we love other things yet because this is wholly in reference to God we may truly say We love none but him But now when the love of the creature opposeth God makes us contrary to him or makes us love him or holy duties the lesse then we are to conclude That this cannot stand with godlinesse So that not only grosse sinnes practised but any creature habitually and excessively delighted in above God is also incompatible with it Thirdly Take heed of this estate because it 's a wofull snare and temptation to thee He that is inordinately affected with any earthly comfort this will upon all occasions bring him into the foulest sinnes that can be imagined He will do any thing damn his soul over and over to obtain it As Judas because he was immoderately set upon gain he betrayeth Christ though he was admonished of it though he was told in particular he was the man Though heard what a fearfull condition such a man was in that should betray Christ yet nothing can stop him but he will satisfie that corrupt appetite of his Oh then take heed again and again of such an inordinrate appetite It will be thy poyson and damnation It will one time or other put thee upon such horrrible actions as will make the hearts of others to tremble when they hear it yea such as thou wilt abhor before they are committed As it was in Hazael Am I dog said he that I should do so And truly it is very sad when God by his Providence shall suffer such advantages for thy lust to fall out us Judas had a bagge Hazael a Kingdom all which were like spaâ—kes to that tinder The Devil findes the room then garnished and swept for him Let a man professe never so much love to God and be never so forward in Religion yet if he be not mortifyed to every creature there will come a fire from without and consume this bramble Fourthly This is a fearfull estate because the word of God though preached never so powerfully and pressed over and over again yet it cannot do any good while such a temper is on thee This is the Dalilah that will alwaies entice thee Intus existens prohibet alienum You see even in our Savious preaching though none ever taught as he did Though this was accompanied with astonishing Miracles yet the Pharisees who loved the world and the glory of men they derâ—ded him Yea our Saviour told the very Disciples themselves Joh. 5.44 How can ye believe if ye seek glory of one another And therefore at another time he took a little child setting him before them that if they did not become like such they could never enter into the Kingdom of Heaven As long therefore as any thing sits too close to our hearts we cannot be Christs Disciples You see those hearers that went so farre as to receive the Word with joy and to bring forth some fruit yet it was the deceivablenesse of riches that did choak all Never then expect that any Ministry or any Preaching should ever do good to thee while this or that creature is so enammouring of thee Fifthly Take heed of this creature-affection because it 's a tormenting sinne It is not only a sinne but a torment and vexation withall Some sinnes bring a sweetnesse with them though they leave an Hell hereafter but this sinne for the most part brings an Hell with it What man is there inordinately afected to any thing that you may not call the Devils Martyr he endureth and suffereth so much He is under many vexations and through many tribulations he goeth to Hell In what a fiery Furnace was Haman though exalted so high above others And doth not Solomon the wise man pen an whole Book to inform of this that all is but vexation of spirit And what the Apostle speaks of one particular is true of all 1 Tim. 6.9 Those that will be rich they fall into many temptations and peirce themselves through with many cares They are as one Martyr in Gods cause that was by his Scholars stabb'd all over to death by Penknives Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insomuch that if you could see the naked soul of any man inordinately affected to the creature you would see it all over wounded and scourged full of tormenting cares and fears never in any quiet or safe content at all Oh then consider what an enemy thou art to thy self Godlinesse would be great gain to thee It would make thee glad and rejoyce in the Lord It would teach thee how to have all things and how to want but while thy heart is vassalized thus to the creature no quietnesse can be in thy bones And what a folly is this to be miserable here and miserable hereafter Sixthly They are miserable who are thus craving after worldly good things because the Scripture represents all these things but as vanity As that which is a meer lye Called therefore often a Shadow which the foolish child catcheth at as some reall substance when it is but as was said a black nothing Therefore you see Solomon expostulating after this manner Why dost thou set thy eyes upon that which is not Prov. 23.5 That which at another time the wise man saith It answereth all things and calls it a defence yet here he saith It is not Even as the whole Creation may be said to be non ens comparatively to God And therefore God is called Jehova He is said to be I am what I am All creatures have not a being comparatively to him If then the best and most usefull of creatures be such a nothing to God even whole Nations are but as a drop or dust yea they are said to be lesse then nothing Isa 40.17 What folly is it to leave the Fountain of all happinesse and to catch after the shadow Oh then let the godly soul which enjoyeth God when tempted by the creature to immoderate love say as the Fig-tree and Olive-tree Shall I leave my sweetnesse Shall I part with my happinesse and blessednesse I have in God and go and tear my self with bryers For so indeed when we seek to the creatures for refuge in any distresse we do with the
sheep run into bryers that consume more then shelter 1 Cor. 7. the Apostle calleth it The fashion of the world not the substance and he saith it passeth away Whereas God is said to be alwaies the same and to abide from everlasting to everlasting Therefore if thy heart were wise thou wouldest see the vanity of these things Seventhly This must needs be an hainous sinne because it 's a breach of the first Commandement it 's direct Idolatry Worse then when we worship the true God after a false and unlawfull manner yet how severely doth God punish this kind of Idolatry How often do the Prophets threaten because of this But now thou who givest thy heart licence to delight in these things below thou sinnest against the first Commandement Thou errest in the Object of thy worship and not in the manner And is God only zealous of outward worship not of inward Is he angry only when men bow the body to wood and stones and not when the soul is prostituted to the creature Maiest thou not justly expect that as God said to those Idolaters They should call and see if their Idol gods would hear and deliver them So the Lord may bid thee call to those creatures to see if they will save thee if they will deliver thee from Hell Do not then wonder at the folly of Micha who cryed They have taken away my gods If gods Why did they not save themselves And thus here it is death takes away thy gods The fire may take away thy gods Oh that men would at last be awakened out of there blindnesse and folly herein Eighthly This creature affâ—ction is a wofull condition because it 's a debasing of a mans self and making of him a slave to that which he should rule over All the creatures they are made for his use God out of his rich abundance hath provided theâ—e things liberally for thee but they are given thee only to use As the belly is for meates and meates for the belly but God will destroy both the one and the other So all these creatures that are corruptible they are for thee who art also corruptible but God will destroy both the one and the other Therefore thou sinnest against that noble End why God made thee It was to enjoy him He did not give a reasonable immortal soul and made thee the master piece of his visible creatures that thou shouldst crawle on the dust Say rather with Austin Feâ—â—sti domine cor nostrum irrequietum est Thou madest our heart and it is restlesse till it come to thee again Vse of Admonition to every unregenerate man to inform himself throughly of his wretched and undone estate Thou canst not go beyond a creature and therefore shalt never partake of that infinite eternal happinesse which is in God himself Dost thou not plainly see the vanity and uncertainty of all other things Can any creature say I will justifie thee I will glorifie thee Consider how greately it is to thy losse to leave the Sun and go to the Starres To forsake the Ocean and take up a drop Oh will these things be ever as good as a God to thee And then in the next place Consider how dearly the enjoying of these things will cost thee Doth not our Saviour say What will it profit a man to winne the whole world and loose his soul Mat. 16.26 If now the whole world thou gainest would be no advantage thou wouldest be a wretched looser for all that Oh think I get a finite good and loose an infinite I loose an eternal good for a temporary a particular for an universal This will be thy complaint in Hell to all eternity for thy madnesse herein Antidotes and Meanes against this Creature-Affection I shall now conclude this first Doctrine with giving severall directive Antidotes and meanes against this creature-affection that so being loosened from the world our hearts may be fixed on God And First Let this consideration move you That you cannot addresse your selves unto God in Prayer while thy heart is not above the world Doth not our Saviour in that direction of his to Prayer give God that description of a Father in Heaven And why so but that we should lift up our hearts and affections thither So that as in Antiquity the Deacon cryed Sursum corda that they should not rest upon the element in the Sacrament but look up to Christ himself Thus also in every duty and performance a Sursum corda a lift up your hearts is necessary Therefore upon this ground it it that we may truly say No natural man did ever pray in his whole life did ever perform any one holy duty since he was born because he could never truly lift up his heart to God Prayer is called Ascensio mentis ad Deum Now a natual man can no more ascend upwards towards God then the earth can have an ascending motion Every creature that did creep upon the earth it was unclean And thus all thy duties and religious performances which creep and crawle upon the ground which soar not up high they make thee unclean and abominable before God Now should not this Argument be like a sword in thy bowels What live such a life wherein thou canst not pray no Prayer will do any good Continue in such an estate wherein thou art not able to draw nigh to God but art the Bird tyed by the snare that would fain fly up but is pulled back again Thus thou hast some sighes and some desires but presently thou art pulled down again with those clogs of creatures that are upon thee Secondly Consider Thy heartâ— it is the choicest and chiefest Treasure about thee It is too noble for any creature Thou doest dishonour thy self in making it serve the creature We see God himself calls for the heart of a man as the best Sacrifice My sonne give me thy heart Prov 23.26 And Prov. 4.23 Keep thy heart with all diligence So that as the heart naturally considered is the principle of all life and nature hath placed a wonderfull defence about it Thus the heart spiritually also considered is the chief fountain of all our happinesse and misery Therefore it 's sure destruction to let thy heart runne out upon the creature that is to make the chiefest of thy soul subordinate to that which is farre inferiour It 's as if thou shoudest let swine or such unclean creatures come into thy choicest Chamber It was a sad calamity to Pharaoh when the frogs and lice crept up into his Chamber and he could not be quiet in his most retired room no lesse yea farre greater an evil it is when thou sufferest these fading creatures to get into the heart Keep that for God alone Nothing is to possesse that place but God himself He that filleth Heaven and earth and makes that his dwelling place doth also require thy heart Hence it is that the Apostle James calleth those who love
sinnes provoke God to take it away All the world cannot give such a joy as this is Therefore Gal. 5.22 it 's called the fruit of Gods Spirit and often Joy in the holy Ghost Hence the Spirit of God is called the Comforter And God is stiled 2 Cor. 1.3 the God of all consolations because it is he alone that workes it Men may create the world as well as of themselves get such a joy as this Hence the people of God walk many times mournfully for the want of it And there is no Samaritan can put this Oyl into their wounds David cannot alwaies say God put such joy in his heart Yea he professeth the clean contrary sometimes That his soul was bowed down that he watered his bed with teares And Joh. was almost like a damned man in Hell But of the Reason of this desolatenesse we may speak hereafter It 's enough that this demonstrateth God to be the Author of all our joy And that as all the men in the world cannot make the Sunne arise in the morning did not God appoint it that natural course so neither are any able to bring this joy into their hearts Therefore in the second place The second discovery of this joy is from the manner of working it Thou didst put it into my heart That is an excellent expression It sheweth what dominion and soveraignty God hath over the heart He can as easily put joy into thy soul though afflicted though tempted though grieved with sinne as thou canst pour Wine into a Bottle He can with a word command waters to become Wine So that as the Orthodox maintain That Gods grace in converting the heart is irresistible it 's insuperable The heart cannot resist it with finall prevalency For à nullo duro corde respicitur quippe ad hoc datur ut tollat cor durum So it 's true also in spiritual joy The grieved heart the sad heart cannot reject it because it 's given to take away the sad heart Hence we read of the people of God the Martyrs and others that they have rejoyced under their tribulations more then their Persecutors did under all their abundance How was this possible but that God did so fill their hearts that no outward or inward misery could have any room there This should teach the people of God to walk so exactly that they may not on the contrary say God hath put more bitternesse into their heart then any can have in their worldly miseries For as the joy of God is more then all earthly joy so the sense of Gods anger and wrath causeth more sorrow and anguish of spirit then all outward calamities can do A wounded spirit who can bear Thirdly This Joy which God puts into our hearts followeth upon a true godly sorrow and mourning for sinne All the joy of thy heart which doth not flow from humiliation and deep sorrow for sinne it 's but a blaze it 's like the crackling of thornes And this is necessary to be observed for the Hypocrite who never had any true sound grace yet he may have some transitory joy So Mat. 13. They received the Word with joy And some rejoyced in John Baptists light but it was for a season only And thus many in some fits yea in some holy duties find a gladnesse and inward joy upon their hearts but this never had a true sorrow go before Before Paul was admitted into Gospel joyes he was striken to the ground and had a deep sense of his former guilt Therefore the Promise is Blessed are they that mourn for they shall rejoyce Mat. 5. Therefore as the Psalmist speaks concerning afflictions it 's true also of godly sorrow They that sow in teares shall reap in joy Many desire joy they are willing to hear of a Sermon that may cause gladnesse in their hearts but then they cannot endure the preparatory unto it They do not love the Law should wound them before the Gospel heal them But this is the nature of all heavenly joy it 's a daughter to godly sorrow Verus paenitens de peccato doler de dolore gaudet And this is it which makes godly joy so welcome and so precious because the heart was mourning and humbled before thinking it self unworthy of any joy in the least manner Though others might rejoyce yet not they This then is the method God takes First the Spirit of God is a Spirit of Supplication and mourning then it 's a Spirit of Joy and consolation Fourthly This joy which God putteth in the heart it 's from spiritual and heavenly motives Therefore the duty is so often called for to Rejoyce in the Lord And it 's called Joy in the holy Ghost It ariseth from Gods favour from Gospel-Priviledges because God is reconciled because sinne is pardoned because we are justifica through the blood of Christ So that the joy of a godly man and of a natural man differ as much as Heaven and Earth For what makes thee rejoyce at any time Is it some worldly pleasure Is it not some earthly content Is it not because such and such earthly advantages befall thee Thy heart is never cheerfull and merry but from such considerations Now how different and poor and contemptible are these to this heavenly Joy For the gladnesse of their heart ariseth from the love of God from an Interest in Christ from the consideration of eternal glory These sublime and spiritual Objects do ravish the godly soul So that the delights of a beast are not more inferiour to the delights of a man as a rational man then the delights of a man are to him as a Christian What the Apostle speaketh concerning the thoughts and words of a Child comparatively to a man the same is true also in respect of joy 1 Cor. 13. Children have their joy they laugh as Children they rejoyce in their Babies as Children but when they come to be men they cannot rejoyce as Children they cannot delight to play as they did when little Boyes Thus when thou art once made godly and hast tasted of more excellent Joy thou canst not delight in the pleasures of sinne nor in the greatest advantages of the world They are below thee Thou saiest to thy self when inordinately rejoycing in these things as she did but falsly to David Thou hast made thy self like one of the vile fellows to day The godly mans joy comes from an higher Spring then the worlds doth Fifthly Hence in the next place No man can have this spiritual joy but such who are regenerated and born of God Who have a spiritual and supernatural life We see in nature that according to the several kinds of life so there are several delights and proportionable thereunto the natural and animal life the rational life the sense hath its delights and reason hath its delght Thus when a man is born again he hath his joy and his delight Do not ye read often of David that professeth the Word of God
fiducial and confident resting upon God or Christ and this is indeed the most noble and excellent Act of Faith Even as reason and understand are the chiefest acts of man though he can also sentire Faith as it doth thus rely on Christ it Justifieth But not only in matter of Justification doth it thus depend on God but also in all outward calamities and streights it in ableth the soul to rest and leane on the Lord. This is that trusting which David doth so often exhort to in the Psalmes For as a man cannot walk without legs or a Bird fly without wings so the soul of a man being wholly unable and impotent cannot subsist of it self but it must have something to lean upon It 's like Ivy that cannot grow of it self Now if the heart of man be corrupt his trust is wholly carnal he beareth up his heart and supports himself with some bladders or stilts that the world affords him But if his heart be sanctified then he doth solely depend upon the Power and Promise of God Now this trusting in God is a special duty and David many times useth this Argument why God should help him because he trusted in him We cannot in an higher manner glorifie God then by trusting in him For hereby we acknowledge God to be the Jehovah that he alone doth all things Insomuch that this is one of the chiefest duties required in the first Commandement The grace then of Faith hath this peculiar effect upon a man that it lifteth up the soul to God and maketh it rest and solely depend on him It 's true even in natural men there seemeth to be a trust in God but that doth as much differ from this holy confidence as light from darknesse For no natural man can put his trust in God there being as much grace required to put forth this as any other holy duty Secondly This trusting in God hath Its general Object And It s more special and adaequate Object The general Object is Any good thing that we stand in need of So that whatsoever the soul wants or the body wants Whatsoever thy necessities are thou art to depend on God for the supply This our Saviour insinuateth Mat. 6. to his Disciples when he tels them they should not be doubtfull and distrustfull what they should eat or drink but rest satisfied wholly in Gods provision who is an heavenly Father And therefore there is not any grace hath such a peculiar property to allay the tempests and rebuke the stormes of the soul as this hath This is David's Harp to chase away the evil spirit Whence are all those soul dividing and tormenting cares but from want of trust in God It were not possible thy heart should be so disquieted and tossed up and down if thou didst thus rest on him For this trusting in God it is a Catholocum it 's a general Remedy to all Exercises to all Dejections And hence when the Prophet Habbakuk saith The Just shall live by Faith the great Act of Faith in that place is dependance on God But then Faith as it's trusting and relying on God hath a more special and noble Object and that is Christ our Mediatour In the sense of all our guilt and unworthinesse we are to throw our selves on him And this is like the looking on the Brazen Serpent by which we are healed It 's not working or labouring but resting of our souls on Christ that justifieth And indeed if we can trust on him for our Justification for our salvation what a shame is it we cannot depend on him for supply of all outward necessities Doth not the Apostle argue with the highest reason that can be Rom. 8. If he hath given us Christ how shall he not with him give all things else Will not this shame all thy distrustfull and dividing thoughts when thou shalt say I believe in God for the salvation of my soul yet I cannot trust him with my Children my health or any other streight I am in Thirdly The Motives to trust in God in the midst of all Exercises are two-fold Gods Promise And Gods Power For as our Saviour said concerning those who did not believe the Scripture They erred because they did not know the Scriptures nor the power of God Thus it 's here All thy dejected and repining thoughts arise within thee because thou art ignorant of his Truth his power First There must be Gods Promise otherwise it 's not trust in God but carnal presumption If a man should neither work nor eat or drink yet say He trusts in God for his life this would be desperate presumption for there is no Promise made to such Therefore whatsoever thy heart is born up with be sure thou hast a Promise for it And if there be a Promise then know Heaven and Earth will sooner fail then that Promise It 's true in the Old-Testament dispensation there were particular Promises made for many mercies so that they might the more boldly confide in God As David in this very particular he had a peculiar Promise that the Kingdom should be established to him and therefore he was assured that this Conspiracy of Absolom should not prevail Now although we have not such peculiar Promises made to us that God will remove such a calamity take away such an affliction yet we have a general Promise for every good thing and that all things shall turn to our good Which may make every Believer say I know either God will take this affliction away or it will be for my good That it is better for me to have it then to be without it And is not here ground of quietnesse enough within thee This makes the Apostle James give such a Proviso to all our Petitions Let him ask in Faith nothing doubting Chap. 1. for if he doubteth let him be assured he shall have nothing Now how must a Christian in every Prayer about temporal things pray without doubting I shall not say as some do That even in all temporal mercies we are to pray with the same assurance as for spiritual That temporal things are as absolutely promised as spiritual And therefore if any temporal mercy be not vouchsafed to us it 's wholly for want of Faith and Confidence But I rather joyn with those that say He must not doubt of Gods Truth and Goodnesse to help neither must he doubt whether he shall not have that or the equivalent This he must assure himself of And truly if a Christian would proceed thus farre he would find a world of ease and quietnesse in his mind And as Gods Promise so his Power also that is a second Motive for this trust in God For if we do not believe God is able to raise up the dead to call things as are not as if they were If we think the temptation too great the affliction too desperate then we cannot put any assurance in God Fourthly We adde in the Doctrine that Faith depending upon God
when in the Battell was taken by his enemies and they ready to kill him yet he cryed unto the Lord and God moved their heart to depart from him 2 Chron. 18.31 So in the thievings and robberies in the world it 's God that diverts men from designing and doing mischief to such Families While the people of Israel wenâ— up to keep their Feast at Jerusalem he ordered mens hearts so That none should desire their Land Exo 34.24 Vse of Thankfulnesse to God in all these common Preservations Every day every morning and evening thou hast cause to wonder at his Power and Goodnesse under all thy temptations What befalls another God tells thee what might come to thee Oh therefore do not take thy life and health God giveth thee and spend it upon the Devils service Remember Thou livest upon Gods mercy if he withdraw for a moment any suddain evil may fall upon thee â‚ FINIS An ALPHABETICAL TABLE A Admiration OF Admiration of Ministers Persons when sinfull p. 48 Afflictions How Afflictions effect good in a man p. 179 181 Agreement The Motive of Agreement is Godlinesse p. 33 Agreement among the wicked easily broken doth not alwaies denote a true Church p. 41 Protestants Agree in Fundamentals p. 41 B Babes BAbes in Christ p. 5 Babes directed p. 8 Backbyting Of Backbyting p. 35 Building Gods people are his Building p. 118 The Scripture is the foundation of this Building p. 141 Of a two-fold Building upon the foundation p. ibid. How a Minister must take heed how he builds on the foundation p. 142 Of their Building Gold Silver Precious Stones p. 157 Boasting Of Boasting in men p. 265 See Glorying C Carnall CArnall its several significations p. 5 In what sense a godly man may be said to be Carnall p. 21 Ceremonies Of Ceremonies p. 11 Causes Causes of Grace Principal and Subordinate p. 59 Principal the Ministry p. 68 Efficient the Spirit of God ibid. Church The Churches Duties p. 20 Of Church-Government p. 84 Of the Holinesse of Churches p. 118 The matter of a Church ibid. The Church of God is his Temple p. 193 The Churches Priviledges Relations and Titles should be a spur to duty ibid. The Churches Riches enumerated p. 270 Christ Christ justly exalted p. 30 As the Foundation p. 21 145 Christ may be sinfully set up and how p. 58 What it is to preach Christ p. 145 153 The Godly and all they can do are Christs p. 294 Christians Christians should â—â—ve as those that are more then meer men p. 42 Contention Contentions argue men to be so farre carnal p. 33 Contentions are two-fold Good â—vil p. 34 36 37 The cause of sinfull strife p. 34 The Effects of it in Civil Religious Matters p. 35 36 The Aggravations of this sinne p. 36 D Damnation OF Damnation p. 222 Death Death the godly mans advantage p. 282 Deacon Deacon the word used diversly p. 66 Defile Defilers of Gods Temple with corrupt Doctrine p. 216 Difference Difference between Christian and Christian in respect of their Knowledge and Graces p 5.22 Discipline Discipline how severe in the Primitive times p. 7 Divisions The sad Effects of Divisions p. 99 Direction for Times of Division ibid. Difficulty The difficulty of the salvation of those that are most godly p. 192 Divinity Divinity contains a two-fold Matter 1. Fundamentals and 2. Conclusions from them E Encrease THe Encrease and successe of preaching from God p. 86 Ends. Of corrupt Ends in a Minister and good Ends p. 63 64 Envy Envy the word used in a good sense and in a bad sense p. 25 It 's a fruit of the flesh p 25 Its Degrees p 26 Its Object p. 27 It s Subject p. 28 Its Aggravations p. 29 Its Remedies p. 32 How differenced from zeal p. 32 Errour Errour Considerations about it p. 142 c. Errours are Hay and Stubble though not Fundamentall p. 161 Men may be erroneous and not know it 161 Errours Greater Lesser p. 121 161 Why called Hay and Stubble Its secret waies shall be made manifest p. 169 May indanger salvation p. 189 Its Causes p. 169 Defile Gods Church p. 217 Erroneous times sad times p. 174 How God will punish the erroneous p. 186 219 How farre a godly man may erre and how a godly man erring differeth from a wicked man p. 220 The Difference between Errour and Heresie p. 190 See Doctrines Eternal Of Eternal Damnation F Family OF Family-Duties p. 3 See Relations Wickdnesse p. 3 4 13 Such as they are such is the Common-wealth p. 14 Faith Faith Its eminency p. 70 Nature and Acts p. 71 Its Foundation viz. the Scripture p. 126 Effects p. 72 Knoweth its ground why though it comprehend not the matter believed p. 71 Is the Instrument of Sanctification as well as of Justification p. 72 Fundamental Of Fundamentals p. 2 The ignorance of them lamentable p. 2 Reduced to several Heads p 14 Are easie p. 15 Knowledge of them necessary ibid. Foundations Foundations in Religion carefully to be laid p. 125 Four unquestionable Scripture Foundations I. The Matters to be believed viz. The Scripture is the only Foundation of our Faith p. 125 126. How carefull Ministers should be to build truth upon that Foundation p. 141 Four rotten Foundations The Authority of the Church Magistrate Enthusiasme Meer humane Reason p. 127 II. The Worship and necessary Service of God p. 129 How necessary it is ibid. It must have a Divine Command p. 131 Three rotten Foundations in Worship ibid. III. The things to be done by us p. 125 This Foundation of Practice consists in 1. It 's Directory Gods Word 2. The Justification of our Persons 3. A receiving power from Christ 4. A renewed and sanctified Nature p. 133 The necessity of this Foundation p. 134 Four rotten Foundations that men build upon in reference to practice p. 135 How Christ is the Foundation p. 145 c. How the Apostles the Foundation p. 145 c. Fool. Wise men after the flesh are fools p. 229 G Glory THe Degrees of Glory p. 101 105 Of Glorying in men The sinfulnesse of this sinne p. 261 And how many waies that is done ibid. See Boasting Godly Their Characteristical Priviledges p. 155 265 Of Godlinesse in the power of it p. 42 105 Grace Free Grace to be exalted and praised and how p. 121 Why the godly are so sensible of free Grace p. 123 Impediments of this duty p. 124 Gospel Gospel how great a mercy to a people p. 79 Government Of Government in the Church p. 120 Growth in Grace Growth in Grace and Knowledg pressed p. 1â— 91 Intensive Extensive ibid. Grounds of Religion See Principles and Fundamentals H Hay OF building Hay and Stubble p. 161 Hell Of Hell p. 222 Heresie Heretiques How God will punish Heretiques p. 220 Hide How vain and sinfull to Hide our sinnes p. 166 c. Holy Ghost The Holy Ghost is God and a Person p. 201 c. Why called a Spirit ibid. Heaven Heavens
Happinesse p. 108 houshold-Houshold-Duties See Family House Gods People are his House p. 113 Of the Material House of God p. 117 See Churches Husbandry Gods People are his Husbandry p. 113 What that Implieth ibid. I Ignorance HOw the ignorance of people hinders the Ministry p. 2 Ignorance lamented and reproved p. 4 5 13 16 17 71 83 90 151 The Effects of Ignorance 16 Illumination Of the Illumination of the Spirit p. 90 Inconstancy Inconstancy in Religion reproved p. 18 Inducements Inducements to Holinesse p. 193 Infirmities Of the Infirmities of the Saints p 22 23 And why they are not quite freed from them p. 23 24 K Key OF the Key of Knowledge p. 9 10. Knowledge Knowledge of Principles necessary p. 15 Knowledge of the meaning of Scripture a gift of the Spirit p. 210 The duty of Growth in Knowledge p. 83 L Love LOVE praised p. 30 The only Motive of Love and Agreement is Godlinesse p. 33 Its Cause and End ibid. Live Godly men do only live p. 279 Wicked men do not live p. 281 M Ministers MInisters hindered by the incapacity of the People from Preaching many excellent sublime Truths p. 2 3 Wickednesse how hurtfull to the Church p. 54 What Prudence is requisite in their Preaching p. 9 10 In reference to the capacity of the Hearers p. 2 3 4. Work is two-fold viz. Teach Govern p. 9 10 Must divide the Word aright p. 9 Are not sinfully to be admired and how that is done p. 48 What hurt Satan doth by bad ones p. 54 In what cases they may praise themselves p. 137 Must preach no new Doctrine p. 139 Must preach Christ the Foundation p. 145 How Servants to the Church and how not p. 271 Faithfull seek not to win people to themselves but to Christ p. 63 May preach from a corrupt end or a good end ibid. And what those ends are ibid. Must not only plant but water p. 83 Cannot work grace p. 86 94 That is faithfull hath grounds of comfort under successelesse labours p. 89 Co-workers with God p. 109 How carefull they should be to lay a good foundation in the hearts of their hearers p. 125 How they should build upon the foundation p. 126 to 161 Ministry Ministry The ends and use of it p. 3 17 18 140 The great respect due unto it p. 46 Its successe from God p. 86 c. 94 Sufficient in its kind to effect its end ibid. The appointed Instrumental cause of Faith p. 67 How it is such a Cause p. 68 How not p. 67 The Properties of it as such a cause p. 69 How all are obliged to attend it ibid. How to profit by it p. 77 How blessed with increase by God p. 86 Is to continue to the end of the world p. 69 Why God will make use of it ibid. Ministerial Gifts Ministerial Gifts Why all not gifted alike p. 76 Though diversity of gifts yet all should agree in one p. 97 Whether from the Holy Ghost or no p. 209 The end of them p. 211 Merrit See Reward Members Members of the visible Church who p. 6. Distinguished ibid. Man Man according to man several significations of that phrase p. 42 To live as men what that implies p. 43 Meanes Meanes of Grace alwaies needfull to all p. 84 Manifest Manifest All sinne though never so secret shall be made manifest p. 165 N Name NAme Of peoples being called by the Names of eminent men in the Church p. 50 The Names that Christians have been called by in several Ages 50 c. What hurt the Devil doeth the Church by the Names and esteem of men p. 54 New New No New Doctrine to be expected O Order See Government Ordinances ORdinances The sinne of neglecting them p. 61 Officers See Ministers P Papists PApists as such have but a humane blind Faith p. 53 Perfection Perfectionists Confuted p. 8 22 Prayer Prayer for Gods Directing Ministers p. 12 Praise Praise In what cases Ministers or others may praise themselves p. 137 Preaching Preaching One manner of preaching censured and another commended p. 10 Presence Presence Of Gods presence with his Church p. 200 Pride Pride Of pride p. 34 Principles Principles of Religion first to be laid p. 13 Reduced to several heads p. 14 Are easie p. 15 17 Necessary p. 15 Priviledges Priviledges of the Church and every Believer p. 265 Are Obligations to duty 193 Profit Profit Rules or helpes to profit by the Ministry p. 77 88 93 96 112 Protestant Protestants agree in Fundamentals p. 41 Whence so called p. 51 Providence Providences All Providences for the good of the godly p. 286 Prudence Prudence requisite in a Minister in preaching such matter and in such a manner as is for the peoples good p. 9 Planting Planting the Gospel p. 80 Punishment Punishment of Losse and of Sense p. 223 224 Purgatory Purgatory An Argument against it from the great Text brought for it p. 177 Q QUarreling See Contention R Reformation REformation of the Church p. 81 175 Reigning-sinne Reigning-sinne That word explicated p. 23 Right Right or Title two-fold p. 264 Relation Relation-Duties p. 3 Reproof Reproof How to be performed p. 11 Riches Riches The Churches Riches ennumerated p. 265 Reward Reward two-fold of Debt and Promise p. 101 Of works p. 102 Essential and Accidental p. 105 Lawfull to encourage our selves in good Works from the promise of the Reward p. 150 Reward of Godlidesse in this life p. 106 In the life to come p. 107 The greatnesse of the Heavenly Reward and the vast disproportion that is between the Reward and the work p. 108 Respect Respect Of Respect to the Ministry p. 46 47 48 And how it may degenerate into sinfull Admiration p. 48 S Saints SAints How all things are theirs p 265 Secret Secret The most secret sinnes shall be brought to light p. 165 The Aggravation of secret sinnes p. 168 Self Self-seekers A lawfull self-seeking p. 105 Self-seeking in a Minister what p. 64 65 Sinne. Sinne Of the sinnes of the godly p. 12 Schisme Of Schisme and Division Civil Ecclesiastical p. 38 Its Nature and Ingredients p. 39 Its Causes p. 40 Slothfullness Of Slothfullness in Religion p. 13 Spirit Spirit How it works by and with the Word and the Ministry thereof p 86 The signification of the word when attributed to God p. 201 Its dwelling in the Saints p. 205 212 Its Effects in the Church p. 209 212 See Holy Ghost Spiritual Of a spiritual man p. 7 Strife Strife See Contention Strictness Strictness in Conversation how despised by the wise men of the world p. 241 Vindicated p. 241 Scripture Scripture A plea for its simplicity p. 233 Its sufficiency p. 139 The only Foundation of our Faith p. 126 Stedfastness Stedfastness in the Faith p. 83 T Temple TEmple The use of the word and its signification p. 197 Of Gods spiritual Temple p. 197 226 Compared to the material one p. 198 Believers joyned in a Scripture way are Gods Temple p 228