done is but thy duty God need not reward thee or might have bestowed a less reward 6. What work thou doest as it is a due besides God doth not need it It addeth nothing to him if thou art righteous that doth not better him it 's thy happinesse not Gods Lastly All thou doest is but for a little time that the little work thou hast done for God should be rewarded to eternity Here is matter of wonder So that all these considerations should teach deep humility O wretched and foolish Pharisee Thou fastest thou prayest and thinkest by this to be saved O pray for eye-salve to have thy eyes opened Let this 1. Drive people out of self-righteousnesse and trusting in their workes I would this sinne were onely among Papists Oh no it 's too much imbred in the hearts of Protestants How can the civil righteous man die without roaring and trouble of spirit lest he be an hypocrite an unregenerate person one that never felt the power of godlinesse but only he hath a secret confidence of the goodnesse of his heart such and such things he hath done and there are many worse and this doth exceedingly harden him 2. Be not slack or grudging in Gods work Oh how unreasonable is it that thy heart should be so unwilling so listlesse so repining Why dost thou not remember what a reward God hath laid up for those that labour for him Oh when thou comest to enter into thy Masters joy thou wilt think if it had been ten thousand times more it had been too little Verse 9. For we are workers together with God THis ninth verse is a further amplification of Pauls intent which is to presse unity against factions and divisions and it 's a declaration of his Argument before which was The planters and waterers are one but God gives the increase This he further illustrates in the beginning of this verse For we are workers together with God We are all in Gods vineyard and labour unto him So that this expression doth as much extoll the office of the Ministry as the former did seem to depresse it For how great a glory is this to be workers together with God Omnium divinorum divinâ—ssimum est saith an Ancient It 's the divinest work that can be to be instrumental to bring a rational soul to its first principle which is God from whom it hath apostatized But First The words most be explained then the sense We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers or Workers with The Vulgar Translatours Dei adjutores we are helpers of God but that is very unsafe For to help supposeth weeknesse and infirmity Yea some dislike the expression Gratia adjuvans as if God did not change the will but onely help it as Lactantius also blamed the Heathens for calling Jupiter â juvando But God hath appointed the Office and Gifts of the Ministry not out of need but from meer love to us dealing with us in a suitable and accommodated way to our nature The Apostle useth the same expression 2 Cor. 6.1 We as workers together with him c. If we interpret the word thus then in what sense can this be made good And First of all The Apostle doth not here speak of every particular man in respect of his conversion as if we did work with God in that by our own power and free-will There were some Divines called Synergists from the word in the Text because they did hold That mans will did co-operate and work together with God in turning to him But this is nothing to the Apostles meaning in this Text for he speaks of ministerial labours and Gods blessing them Neither in the second place is the meaning though of the Ministers As if they with God did work faith and repentance in the hearts of the hearers No the Apostle said before That God only gave the increase Baldwin the Lutheran upon this place putteth the Calvinists and Swenckfeldians together because the Calvinists hold That the Ministry reacheth only to the outward man the words thereof not being able to reach to the heart but they do greatly differ from the Swenckfeldians who do make the verbum externum nothing and runne wholly to the verbum internum whereas we hold the necessity of the external Word though ehe efficacy thereby be solely to be attributed unto God Neither in the third place is the meaning of it as if the Ministers of God in what they laboured did it by their own power No when the Apostle said I laboured more abundantly than they all he addeth yet not I but the grace of God which was with me 1 Cor. 15.10 Therefore God first inables them to work They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub-operatours before co-operatours But the sense in the first place though not generally received may be this We are Gods workers together in his vineyard or for him So that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not have relation to God but to fellow-labourers as Paul cals others his fellow-labourers Timothy is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.21 But Secondly Take it as generally set down the sense is God who onely giveth increase hath yet appointed the Ministry in an external manner to be dispenced So that we work with God in that we preach the Word and apply it to men though God onely give the virtue Even as the Apostles might be said to work with God when they wrought miracles they touched the diseased man they speak to him but the miraculous cure is wholly of God Hence Mark 16.20 God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostles because he wrought mighty signs and wonders by them Observe That the Ministers of the Gospel are workers with God for the conversion of mens souls So 2 Cor. 6.1 In what sence they are you have heard not by immediate producing of any spiritual effects but by the external application of the Ministry to the people As Gehezi carried his Masters staff and touched the child with it but that did no good till Elisha came himself God in Creation did use no instruments at all Yea some Schoolmen dispute That no creature can be used as an instrument in Creation because it cannot work but about something whereas the forme of Creation is nothing But in these divine effects which are also a spiritual creation and no less impossible to humane power God will have the Ministry as a necessary antecedent means unto the conversion of men Hence the Scripture doth so often attribute this mercy unto the preaching of the Word yea and increase of grace afterwards In the first place consider What Reasons may be for this Why God will use such workers with him he needeth not the parts or gifts of any It 's but his word and all things by it are wrought in Heaven and Earth Yet both in the Old Testament and New he hath appointed some by whose outward
buâ— shew the worlds glory yet to shew here is to give to enjoy to make them to partake of it As Psal 60.3 Thou hast shewed thy people hard things which was the making of them to drink the Wine of astonishment Even as to see Heaven to see death is to partake of them Observe That no Natural or Vnregenerate Man can lift up his heart any higher then unto a worldly Happinesse and content in the Creature When you have in the most powerfull and moving manner discovered spiritual duties and the necessity of Conversion to God yet they matter it not they will say Who will shew us any good That as it is with the Swine though Pearles and precious Flowers be thrown unto her yet she trampleth them under her feet and desireth her draffe and the loathsome mire so it is with them To bring this coal of fire into your bosome let us consider several Propositions First That herein lyeth the general Character of those two Citizens which Austin speaks of one who builds up Babylon and the other who builds up Jerusalem That the one doth frui utendis and uti fruendis but the other is clean contrary The whole world consists of two sorts of men the one who are of the world the other though in the world yet not of it As John 17. Believers are said to be given to Christ out of the world As a man may be in England who is not yet an English-man he cannot speak the language he cannot conform to the custom and manners of the Nation Thus it is here the godly they are indeed in the world and are of it also in respect of natural propagation but not by divine Regeneration As the Fowles though at first God created them out of the waters yet they fly up into the Heavens and delight to be soaring in the air Thus it is with the Regenerate man he is now made a new creature old things are past away and his affections are set upon things above This earth is turned into fire But the wicked man he like our body of the earth is earthly even his very soul is in a spiritual sense so and their love to the creature is the predominant quality and so like a stone he falls into this center Now Austin of old did fully expresse the contrary inclination of these two That the wicked man doth frui utendis that is he doth enjoy as his utmost end and terminateth his appetite in such things as his utmost happinesse which only he is to use as meanes to a further end As if the Israelite should have made the Wildernesse instead of the Land of Canaan to him This is the crooked and perverse inclination of the soul wholly contrary to that Image of God which man was made in So that the very Heathens could observe that though God made man with a countenance caelumque tueri yet they cried out O curvae in terris animae caelestium inanes The body is upright but the soul is bowed down like the bodies of beasts like wormes and Serpents that crawle on the ground And therefore the wicked are the Serpents seed not only because of enmity to the godly but because they lick up and live upon the dust of the earth even upon earthly things Every wicked man he makes some creature or other to be as a God and so the ultimate end to him To clear the hainousnesse of this wretched temper consider Secondly That all the good things which the creatures do afford unto us they are but as meanes to carry us to a further end They are but as the rounds of the Ladder not to stand upon but thereby to ascend higher even to Heaven So that as the world is a Glasse to represent the invisible Attributes of God his Wisdome Goodnesse and Power thus all the comforts we can have by any creature they are to be as so many mementâ—es that there is a better and more universal good and that we have the creatures to use only not to enjoy Thus the Apostle 1 Cor. 7. They that buy as if they bought not they that use the world as not abusing it Some expound abuti as it is sometimes taken for valdo uti but howosoever he abuseth it that doth not use it as if he used it not with an holy weaned affection from it Hence then to enjoy any creature setting it in Gods room in the heart is a direct breach of that first Commandement Thou shalt have no other gods besides me And for this reason covetousnesse is called Idolatry Col. 3 5. Insomuch that every natural man hath one thing or other on which he commits Idolatry and therefore doth as highly offend God as he that worships stocks and stones giving divine adoration to them The Scripture cals that The abominable thing Thus it is when the heart of a man is fastned upon any creature as the ultimate scope and end of his desires we may say to him Oh do not this abominable thing Yea this Idolatry is more dangerous by how much it is the more secret and hidden in the heart And as the Papists have invented a world of subtile distinctions to make their Idolatry lawfull no lesse subtile is the heart of man in this soul Idolatry Thirdly Take notice that there is an higher and grosser sort of unregenerate men then happily this expression will comprehend and that is those who make such things as are formally and expressly evil the good things they would have shewed to them Such are all grosse and prophane sinners who live in the daily practice of some loathsome sinne These are a degree higher in wickednesse then those in my text though they may be reduced to them for here the Psalmist speaks of such things as are lawfull and good in themselves Honours Wealth humane greatnesse comfortable Relations these are good things in themselves and to say Who will shew us them in a mortifyed and subordinate manner to God had been no sin But when they come in competition with Gods favour they had rather have them then Gods light of his countenance this demonstrateth impiety But as for the prophane man his appetite is more corrupted for he cals evil things good he loveth those things excessively which he is not to love at all The other loveth Honey but he eateth too much of it and that kils him this eateth Poyson and feedeth of that one drop whereof is immediately mortal But to these I shall not enlarge my self Fourthly Consider this That the Schoolmen do well place in every sinne a a two-fold respect There is the Aversion from God and the Conversion to the creature For seeing the soul cannot like the earth hang upon nothing but it must have some Object or other to satiate it self with if it hath not God it hath the creature Now as soon as ever it turneth to the creature it turneth its back upon God I speak of the sinfulnesse of man
THE Scripture Directory FOR CHURCH-OFFICERS AND PEOPLE OR A Practical Commentary UPON THE Whole third Chapter of the first Epistle of St Paul TO THE CORINTHIANS To which is annexed the Godly and the Natural Mans Choice upon Psal 4. vers 6 7 8. By Anthony Burgesse Pastour of the Church of Sutton Coldfield in Warwickshire LONDON Printed by Abraham Miller for T.U. and are to be Sold by Thomas Underhill George Calvert and Henry Fletcher in Pauls Church-yard 1659. TO THE READER THe sound Interpretation and Practical Application of Scripture for the Advancement of Holiness as it is the most profitable and pleasant part of our Ministerial Employment so it should be the Readers wisdome and diligence to Exercise himself most in the perusall of such Spiritual Helps As for Controversies to look on them like the Bryars and Thornes on the Ground even the Effect of original corruption So that to leave the Practical and Affectionate part of Religion for the Speculative and Disputative is to part with our sweetness and fatness to become a bryar Yet Experience doth too much confirm how great a depravation is herein upon the mindes of men naturally doting upon Questions Strifes of wordes wherein is no Edifying It is reported of a Philosopher That he would not be resolved in the doubts he had upon his mind that so he might not be deprived of that pleasure and delight which he found in seeking and searching out of truth Which is as if a feavourish man would not be cured of the drought or thirst upon him that so he might still enjoy the pleasure he findeth in drinking But Scepticism and inconstancy and such inordinate affectation of Opinions and Controversies is contrary to the sound constitution of Christianity which inclineth to a solid mind in Matters of Faith and to an holy mortified heart in respect of our conversation Now to bring such an holy and heavenly Establishment upon the soul the only way is to make a constant and diligent Improvement of Gods Word in all the happy and blessed Effects it causeth upon the soul He that doth thus is like the tree planted by the Rivers side that will not wither but bring forth its fruit in due season Among other Portions of Scripture I have selected this third Chapter of the first Epistle to the Corinthians for the peculiar subserviency and particular conduceableness it may have to heal such distempers which at this time infect many The Church of Corinth though immediately planted as a pleasant Eden by Paul himself yet quickly degenerated the envious one sowing tares amongst the good wheat For not only Godly Discipline was collapsed and Prophaneness in mens lives much increased but such factions and divisions were crept in amongst them that like the renting of the veil of the Temple their destruction was praesaged hereby did they not in time prevent it by having one heart and one way The sky being thus red did signifie the foul weather that was to ensue For as Aristotle observeth That the perpetual duration of things is to be attributed to the simple and quotidian course of the Sun from the East to the West but the generation and corruption of things to the Oblique motion of the Sun and Planets in the Zodiack So the preservation and continuance of Faith and Holiness in the Churches of God is under Christ to be attributed to the uniform motion of the Guides and Officers therein but all corruption of Doctrine and Discipline all generation of errors and vices to their oblique and different courses This Chapter then may be called The Directory of the Holy Ghost both to Officers and People in their respective deportments that so there may be a mutual edification It may be looked upon as a Pillar of Salt to season all other Churches It seemeth to have that Inscription of Senacharibs Tomb upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By beholding of me take heed of pride in Gifts and Parts take heed of schismes and divisions set not up a Ministry against Christ nor yet oppose Christ to a Ministry These are to be composed with one another and not opposed Besides this general Matter there are also several Truths of great concernment contained in the Chapter especially the best VVine you meet with at last where is described the rich Treasure of every godly man There is an Inventory given in of all his Goods There is his Magna Charta confirmed Yea as the Devil once shewed the Glory of the world for a temptation so doth the Spirit of God here discover both the Glory of Heaven and Earth for the encouragement of the true Believer I shall not detain thee any longer with Prefacing but conclude Come and see Thine Anthony Burgesse March 18. 1658. THE CONTENTS OF THIS Practical Exposition ON THE Third Chapter of the first Epistle of St Paul TO THE CORINTHIANS Verse 1. ANd I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ Observ That the ignorance and sinfulnesse of a people are a just cause why faithfull and wise Ministers of the Word doe not sometimes preach of the more sublime and excellent points in Christianity p. 2 In what respects the peoples Ignorance is an impediment to the Ministers preaching p 3 In what respects the peoples Sinfulnesse is an impediment to the Ministers preaching p 3 Carnal It s several significations Observ That even among those who are truly and indeed of the visible Church of God there is a vast difference some are spiritual some are carnal some are men some are babes p. 5 What it is to be a spiritual man 7 What to be carnal or babes 8 Verse 2. I have fed you with milk and not with meat Observ 1. It must be the Prudence and Wisdome of the Minister to preach such matter and in such a way as the Hearers may receive good thereby p. 9 Observ 2. It 's necessary to acquaint People with the Principles of Religion before they go higher in Christianity 13 Considerations about the principles of Religion and the knowledge and ignorance of them 13 For hither to ye were not able to bear it neither yet now are ye able Observ That it 's 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 17 The due profits and effects of the Ministry Intellectual and Practical ib. Verse 3. For ye are yet carnal 21 Qu. Why those that are godly for the main are called carnal ibid. Observ That the reliques of corruption which do abide in the godly ought to be an heavy burden to them against which they are daily to strive and combate ib. Considerations about the Saints infirmities and corruptions 22 And whence it is that they do not fully conquer sinne 23 And why God doth not cure his people at once 24 For whereas there is among you Envying and Strife and
live according to the wayes ignorance folly and customes of the world They are to shine as lights amongst a froward and crooked generation Phil. 2.14 Pure Religion is said to keep it self unspotted from the world Jam. 1.27 All the wicked and ungodly wayes in it are not to defile and soil him As they speak of a River called Alpheus that emptieth it self in the Sea yet even in the very Sea it keepeth its sweetnesse and is not made salt and brackish as the waters of the Sea are They are in the world but not of it Hence Rom. 12. Be ye not conformed unto the fashion of the world but be transformed in your minds Here you may see who are men of the best fashion in a place not men of the greatest wealth honours or earthly dignity but who do not conforme to the fashion of the world that hath not the cursing swearing lying uncleannesse and all the works of darknesse that the world is said to lie in Let us improve this Doctrine and I know no truth a sharper sword to enter into your bowels than this For generally men think it a disgrace not to live as most men do what to grow so precise and strict as not to do as others do They are afraid to own such to be thought such Oh what Antipodes are such men to the Scripture Either lay down the name of a Christian or else live above what men of the world do As Alexander said to a souldier named Alexander Either lay aside his name or else do valiant acts Matth. 5. If ye love them that love you what singular thing do ye do not even the publicans the same Mark that there is a godly singularity and the people of God must be singular not do so or live so as most men in the world do The Apostle in this phrase To live as men or According to man may imply these things First Meer men have no divine faith in the matters of Religion wrought in them by the Spirit of God but walk according to the natural dictates of conscience and education and so are for that Religion which they have been brought up in and accustomed to whether it be right or wrong whether good or bad This our Saviour cleareth when Peter made that excellent Confession of Faith That Christ was the Sonne of God our Saviour graciously accepts of it and tels him Flesh and bloud hath not revealed this to him Mat. 16.17 So that then men walk as men in all matters of Religion when they have no more than custome or the countenance of the Laws of the Land where they live no more than flesh and blood hath made known to them Thus we see the Jews the Turks the Papists they all wilfully adhere to the Religion they have been used to and so many Christians believe in Christ upon no better grounds than they do in their falsehoods Be not then any longer such men and servants of men as the Apostle cals it that is to believe the truâ—hs of Religion upon humane authority humane motives That our Saviour meaneth when he bids us Call no man master on earth because Christ is the only Master Mat. 23.8 Not that the instruction and teaching of Church officers is to be rejected as some absurdly would inferre from those places for we are commanded to hear them and to enquire for the truth at their mouth only it 's not a divine faith till it be upon divine grounds Not as the word of men but as the word of God 1 Thess 2.13 It 's a sad thing to consider how many walk as men in this respect being in matter of Religion without any eyes of their own as if another mans faith were to justifie them and not their own Secondly To walk as a meer man is to propound some outward inferiour comforts as the ultimate end and chief felicity of our souls Take a man as a meer man and the utmost end for which he labours and strives in this world is some earthly advantages Oh but what saith the Apostle of true Christians We walk not by sense but by faith 2 Cor. 5.7 And we behold not the things that are seen but the things that are not seen What made Moses deny all that earthly greatnesse he might have had in Pharaohs Court Who would have made such a choise as he did To suffer reproaches for Christ rather than the pleasures of Aegypt Why is this Because he saw him that was invisible and had an eye to the recompence of reward Heb. 11. See then Moses more than a man he propounds to himself as the greatest happinesse the enjoyment of God and communion with him And as the Sunne puts out the lesser light of the starres so this good in God obscured that in all earthly things Then therefore men walk as men when they look no further than the good things of this life riches honours earthly pomp and greatnesse and as for the enjoyment of God which is indeed the true end that they come short of Oh do not then walk as men any longer placing all your affections thoughts and desires in inferiour comforts Is this to have your conversation in Heaven Is this to sit with Christ in heavenly places Is this to make God your portion Is not this rather to have the Serpents curse upon you to lick up the dust of the earth and to mind earthly-things Thirdly To walk as meer men is to put confidence and hope onely in second causes and visible instruments not trusting the promise of God or believing his power that he reigneth and ruleth in Heaven and earth doing what he pleaseth This is not only to walk as men but as the wise men and most admired men in the world The Scripture brings in the thoughts of the wise men as if God sate in Heaven and did not judge all things as he pleased The fool hath said in his heart and that fool is every meer man there is no God Psal 14.1 No Judge no Governour Therefore they look only to instruments to second causes and they puff up themselves and grow insolent when they have these bladders to swim with As on the other side they sink even as Pharaohs hoast into despair when such outward props are taken away Know then that all thy dedejections cares and doubtfull thoughts either about thy self or the publick they argue thee to walk as a meer man Our Saviour doth excellently shame his Disciples for this when using several Arguments to the Disciples against their distrust and carefulnesse he tels them Such things the Gentiles and Heathens seek after Mat. 6.7 So that to walk as men is to be affected in our own particular or in the publick good as if there were no promise no God as if men were Omnipotent as if men brought about all things When Melancthon was often dejected about the affairs of the Church being prone to distrust and fears Luther told him That God had bound
Peter commends believers That they did give heed to the Word of God as a light shining in darke places 2 Pet. 1.19 So then the Scripture or written Word of God is one instrumental Cause of all our Faith and Godlinesse It 's the Rule God hath tied us to we are not to receive Angels from Heaven Galat. 1.8 much lesse men on earth against Scripture A second Instrumental Cause of Grace is The Ministry appointed in the Church of God It would be in vain to reckon up the places that speake of its usefulnesse and necessity What is Paul or Apollo but instruments or Ministers by which ye believe 1 Cor. 3.5 Though they are not principals yet they are instruments Ephes 4.11 God hath given gifts to men Pastours and Teachers for the perfecting of the Saints That they be not carried away with every wind of Doctrine Yea they are called Fathers because they beget men to Christ and they are said to save men and convert men because they are instruments Yea they are called Workers with God 2 Cor. 6.1 What a great expression is this So that you see the Ministry is an instrumental cause Lastly There are the Sacraments when duely administred and received There are many great expressions given to them Bread and wine 1 Cor. 10. is the Communion of the Lords body and blood Baptisme is the putting on of Christ Now the truth is the greatest error that ever was by putting too much in Instruments hath been about the Sacraments In Popery the Scripture was farre enough from being set up too much they disparaged that making it insufficient and imperfect but then for the Sacraments they maintain The very Act of receiving is to work grace and in this Popery many people do still remain not considering that unworthy receivers receive their damnation as well as the worthy Christ and his benefits but when the Devil cannot destroy the power of godlinesse by tempting men to put too much confidence in instrumentals then he brings about Atheism and irreligion by a total rejecting of them opposing them to Christ Therefore Secondly There have been Enthusiasts or Illuminatists who have thought themselves spiritual onely That have either in whole or in part rejected these instrumentals A dangerous delusion it is and hath many times surprized those who have been hopefull in the wayes of godlinesse and had many parts and religious abilities but wanting a sure and sound foundation they living against the knowledge of truth God hath given them up to such delusions neither have they stayed in denying the Ministry and Ordinances but some of them have gone so farre as to neglect the Scripture also calling it the dead letter and saying a godly man is above the Scripture and the Bible Thus subtil is the Devil that when he cannot destroy by open prophanenesse he makes them decline too much on the right hand lifting them up to some pinnacle and then afterwards throwing them down by some dangerous temptation But this is a great sinne so to advance Christ and the Spirit as to oppose his instituted means and Ordinances First Because it 's a presumptuous tempting of God For as in providential things if a man should argue thus Man liveth not by bread but the Word of Gods mouth Cloathes and food are nothing if God do not give the blessing If a man upon this Argument should neglect all secondary helps Would it not be a presumptuous tempting of God You know how angry God was with Ahaz The Prophet promised unexpected deliverance to Israel and profered a signe to confirme this No saith Ahaz I will not tempt God I will aske no signe Isai 7.12 You might think this had been great faith but it was great presumption he tempted God while he said he would not Thou mayest think this is high and raised Godlinesse to have Christ onely and the Spirit onely thy teachers but if thou doest this to exclude his instituted meanes thou doest tempt God Secondly It 's great pride of heart and disobedient unthankefulnesse to God and that against his goodnesse and wisdome It 's Gods great goodnesse that he hath appointed men of the same mould with us to deliver his Embassage The people of Israel when the Law was given could not bear the expressions of Gods Majesty and if God had appeared at any time they thought they should die presently Now God knowing our frailty and weaknesse did appoint men of the same nature and passions with us and for thee to neglect this is to be horribly unthankfull And then the wisdome of God is much magnified by the foolishnesse of preaching as the Apostle cals it in the account of humane wisdome to save them and thereupon he amplifieth Gods wisdome that chuseth vile and contemptible things to confound the mighty and wise things of the world 1 Cor. 1. Take heed then of the neglect of the Ministry and means of grace it doth arise from that carnal pride that cannot condiscend to the seeming low means in Christs way Thirdly And I will name no more other matter belonging to this will come in afterwards It 's the immediate furthering of the kingdom of Satan Oh what a sad thing is it that which the prophane enemies and Antichristian adversaries did formerly endeavour to overthrow to wit the godly Ministry and means of grace that thou shouldst in another way do it For the preaching of the Word and the Ministry thereof how low soever it be with thee yet the Scripture cals it The Kingdom of Heaven often and that is in a great measure the Kingdome we pray might come And therefore tremble and again tremble left the Devil begin to undo thy soul by withdrawing thee from the Ministry of Christ Alas thou thinkest to set against that and overthrow that But poor man thou settest against thy soul and overthrowest thy owne soul Doe not then entertain any opinion or practice which opens a way to set Satan up in his Throne Vse of Admonition To you who have knowledge and parts and a repute of Religion take heed of Satans temptation in this kinde It 's a pleasing delusion he hath seduced many this way Lay therefore up a good foundation Shake off such suggestions as Paul did the Viper upon his hand walk humbly take heed of pride self-conceit affecting to be some extraordinary person Oh be not ignorant of Satans devices and subtilties in this kind Remember if thou art godly how usefull profitable and comfortable a godly Ministry hath been unto thee Vse 2. To rebuke with all severity those atheistical prophane men that neither regard Christ the principal nor the Ministers as Instruments They are neither for Paul nor Apollo nor for Christ but they are for their lusts their pleasures their mammon as for matters of Religion either Christs teaching or the Ministers teaching they make no matter of Verse 5. Who then is Paul and who is Apollo THese words are an argument to prove why they should not set
no more gainsay it Thirdly Lay aside all superfluity of naughtinesse Jam. 1 21. If Aristotle thought not a young man a fit Auditour for his Ethicks much lesse is a propane beast wallowing in his filth fit for the Word The ground must have all the bryars and thorns pulled up ere the seed sown can bring forth any fruit No lust no sinne lived in hath ears to hear When the Law was to be promulged what washings and preparations were there for several dayes together Thou that comest to the Ministry with all thy goar and filth upon thee thou art a loathsome and an abominable object Do men use to sow in bogs and quagmires So neither doth the Word thrive in men of loose and dissolute lives The Prophet in an indignation at the sinfulnesse of his people crieth out Hear ô Heavens and hearken ô Earth Isa 1.2 as if those insensible creatures would more attend than some men Vse of Exhortation Labour to find the Ministry something some great thing some terrible thing some comfortable thing to thee Oh how many are there to whom it 's nothing They make nothing of any Sermon they hear yea and people generally delight in such a Ministry that brings nothing to them They love not when it is like fire like a two-edged sword they love not when it troubles and disquiets them for sinne the more it 's nothing and passeth away as nothing the more contented they are Oh people prepared for destructon Oh people hated by God! For wherein doth God shâ—w his love more to a people then by causing the Word to be like fire in the bowels Those whom God loveth they find the Ministery efficacious and vigorous they find it to come with power and autority they cry out great is the power of the Lord. Oh how it searcheth how it tryeth how it convinceth how it conquers nothing an stand before it Verse 8. Now he that planteth and he that watereth are one THe Apostles scope is as you have heard to prevent factions and divisions both in Preachers and hearers to unite them together in love and agreement for which he hath used several Arguments And this eighth Verse beginneth a new Medium to prove the necessity of concord both among the Ministers themselves and the people What is said of men joyned in earthly power Erunt insuperabiles si inseperabiles the same is true both of the Officers and members in the Church of God Now the Argument the Apostle presseth is to this effect Those that are one ought not to be divided either by themselves or by their hearers But all the Officers in Godâ— Church whether those that plant or water they are one Therefore they ought not to be divided So that you see though there is diversity of gifts and employmenss yet they all agree in one it 's unity therefore among Ministers and the people that is made the ground of concord This would be a very necessary subject in these times of multiplyed divisions it being very hard now a daies to say He that watereth and he that planteth are one But I shall pass it over briefly in one Sermon Now this phrase They are one is not to be understood essentially as if they were one nature in which sence 1 Joh. 5. it 's said There are three that bear witness is heaven and these three are one Nor secondly are they one in respect of labour and worth No Paul laboured more abundantly then they all and as the starres differ from one another so do the Ministers of God in worth and ability Therefore the Apostle prevents such thoughts by the words appendant Every man shall receive according to his own labour Vnum sunt non individuo non gradu non donis non vocatione non autoritate non tempore non labore nec non maerore saith Baldwin on the place But they are said to be one in regard of the scope and end for which the Ministery is appointed viz. to gather a Church unto God and to build them up in saith and godliness Observe That although there is diversity and variety in the gifts of the Ministers yet they all ought to agree in one They are to have the same mind the same ends the same mouth Hence is that expression According as he hath spoken by the mouth of his holy Prophets which were from the beginning Luk. 1.70 All the Prophets ever since the world began had but one mouth He doth not say the mouths but the mouth To shew there was no contrariety no opposition but all agreed in this Thus it should be the mouth of the Ministers of Christ they should go the same way one should not preach contrary to the other one should not destroy what the other affirmes Hence our Saviour did so earnestly pray That his Disciples might be one Joh. 17. For what a scandal and offence would it have been if they who were to be Teachers of the Word and to lay the foundation of the Gospel should not have agreed among themselves So that whereas the Apostle pressing unity Eph 4.4 5. doth reckon up several kinds of unities One body one spirit one hope one Lord one faith one Baptisme so we may adde one Ministery so that divisions are a great argument of weakness and of errour foâ— truth cannot be divided is not contrary to it self as errour is not that unity is a note of the true Church as Papists plead who yet have little cause to boast of it especially not unity in matters that are not fundamental and necessary The Apostle supposeth that when he saith If any be otherwise minded the Lord will reveal even this also to him Phil. 3.15 To open this The Ministery ought to be one First In respect of doctrine and true doctrine that is the soul and life of all 1 Tim. 1.3 Paul layeth a charge that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach another doctrine Oh it 's a sad prognostique of ruine when some Ministers preach one doctrine as necessary to salvation others another now the true doctrine is revealed in the Word and whatsoever is another from that is not grounded there that is to be rejected Yea the Apostle would have us anathematize an Angel from heaven that should bring any other doctrine Gal. 1.8 And John would not have us so much as receive them in the house or bid them God speed 2 Joh ver 10 11. and who doth so he saith is partaker of all his evil deeds So then the Ministery ought to be one in respect of doctrine to preach one God one Christ one Faith one way to heaven for they are not to be inverters but keepers only of heavenly doctrine Keep that good thing committed to thy trust said the Apostle 2 Tim. 1.14 Secondly There ought to be unity in regard of their end and scope They all ought to shoot at the same mark which is two-fold 1. The glory of God to set up God and
Ministry he would gather a people to himself And First This is a fit and an accommodated way to our natures When God sends men of the same mould and subject to the same affections this may the more easily draw us When God delivered the Law himself it was with such terrour and majesty that they desired that God would not himself speak any more to them so that meer men would not be able to bear the immediate approaches of the Divine Majesty to them Hence in the Old Testament when any divine apparition was made they presently concluded they should die immediately Can any see God and live Thus then it 's Gods goodnesse and love to appoint men of the same mould to be his messengers to importune you in his stead This is more sutable to you As the Fowler catcheth many birds by one decoy a bird of the same feather or rather as the Apostle argueth concerning Christ It became us to have such an High-priest that could be sensible of our condition and compassionate with us Heb. 7. Thus it is here it becometh us to have such to bring us home unto God that are affected with our estates that have the same temptations in them as other men Hence the more experience Gods Ministers have of the work of grace the temptations of Satan the deceitfulnesse of sinne the more fit they are to comfort others or to deliver them out of snares As face answereth face so the heart of man answereth another Prov. 27.19 Secondly He may do it to oblige us and tie us to his instituted means It 's a great caveat in the Scripture and frequently urged No man must follow the imagination of his own heart And in the New Testament many Commands To obey them that watch over them in the Lord and to submit to them for their workes sake Heb. 13. Thus also in the Sacrament God though he be not bound to them he can work grace as he pleaseth yet he hath bound us Therefore that no man might neglect or despise the Ministry thinking What needeth this preaching I may have grace by immediate revelations God is not tied to these externals Now God would prevent such loose principles and bind us up to his instituted way he will bind us though he is not bound Thirdly Herâ—by God would exercise the humility meeknesse and obedience of men Oh it 's a great matter for men to submit to Gods institution These are Shâ—pherds they are Guides they are Watchmen they are to instruct to exhort to rebuke and that sharply as occasion may serve Now how many men do abhorre and disdain this thinking all such Church-subjection worse than Turkish slavery The Scripture indeed commends to the Ministers of God much patience much meeknesse and that they should not Lord it over Gods heritage 1 Pet. 5.3 But it 's hard to discharge all ministerial duties especially that of powerfull reproving of sinne and Church-censures and not to have this accounted pragmatical lordlinesse As they said to Lot He will needs be a Judge over us Gen. 19 9. because he opposed them in their wickednesse Hereby then God will try thy humility and exercise thee if thou canst submit to those wayes God hath instituted in his Church not scorning to be either instructed or rebuked by such Fourthly That men might be the more inexcusâ—ble For if thou art not now converted and turned from thy sinne who shall plead for thee We may take up that of the Apostle you need not say Who shall ascend up into Heaven or descend into the lowermost parts of the earth For the Word is near you and nigh unto you Yea the Scripture maketh it a mercy when we have men of our own tongue and not a strange one that delivereth the Word unto us Oh then how speechlesse wilt thou be at the great day when God shall arraign thee Why hast thou not left thy sinnes Why hast thou not forsaken thy evil wayes Did I not send Messengers of thy own flesh and bloud Did they not speak in a tongue thou knowest and understoodest Why then have ye been rebellious Oh think of this for there is no sinne that God will punish so severely as that his Messengers have come away doing no good to a people God will one day make you know what it is to have a labourer for him amongst you Then shall they know they had a Prophet among them Ezek. 33.33 Then when they shall be punished more than any other people in the world Then when in their own consciences they shall be convinced Oh we heard these things we were told of these things but rejected them Fifthly God will hereby declare his power so much the more For God to have labourers with him doth not derogate from his power but advanceth it the more for when you see him work those divine and admirable effects by such a contemptible way in the judgment of flesh and bloud hereby God is the more set up We have this treasure in earthly vessels that the power may be of God 2 Cor. 4.7 Hence Paul cals it The foolishnesse of preaching 1 Cor. 1.21 that which is so mighty through God to confound the great things and wise things of the world he cals it The foolishnesse of preaching because in carnal reason it is so both in regard of the matter and the means or messengers thereof God could have immediately and suddenly destroyed Jericho with his command but he would have them compasse the City seven times and blow with Rams horns and then the wals must fall down Now Gods using such unlikely means made his power the more apparent which made the Apostle say Our weapons are not carnal but spiritual but because they are spiritual may they not be despised No they are mighty to the casting down of the strong holds of sinne and whatsoever doth lift up it self 2 Cor. 10.5 Now to this there needs one Caution to be added viz. That this connexion between the labour of the Minister and Gods working is not natural necessary and perpetual Paul may plant and Apollo may water yet God give no increase We may work and yet neither the presence or power of God be therein It 's not here as in the works of nature there God hath made a perpetual and unalterable Decree where such and such causes work he will also work but this is not so As for the Lutherans who will not acknowledge that the Ministry and Gods Spirit are ever divided neither in the Sacraments Baptism for example will allow a Baptismus externus and internus I know not how to understand them much lesse consent to them Now if you ask When may it fall out that though the Ministry laboureth yet God doth not work with it I have spoken to this already Reasons may be on Gods part the Ministrers and the peoples I shall onely speak to the hearers this two-fold duty if they would have God work with us if you would
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
Ordinance Any duty without Christ is like the body without the soul the shadow without the substance Truly saith the Apostle our Communion and fellowship is with the Father and his Son Jesus Christ 1 Joh. 1.3 Thus Christ is said to come to us and sup with us By which phrases is implyed that the heart of a man should not rest in any duty and stay there but go to Christ in it As they that looked for Christs body were not content to see the linen where his body lay but did still seek after him It was not enough for the Church to be in the Garden where the Spices and Flowers did smell unless she found her Beloved there And thus it 's not enough to come to any duty to pray to hear to draw nigh in any Ordinance unless we meet with Christ himself But to whom are these things known Is it not with us as with little Children they can take a Book they look on it turn over the leaves but know not any of the sense of it Thus it is with many people they come to pray to hear to the Ordinances but to speak of Christ enjoyed by them to have spiritual Communion with Christ in them is such spiritual sense they understand not That was the great sinne of the Jews they rested in the Ordinances and duties of the Law and never looked out to Christ And against this the Apostle doth so vehemently dispute And thus we do with Ordinances of the Gospel people generally rest in the external performance of them and not on Christ in them aâ— if the Wise should be content with the Picture of her Husband not cariâ—g for the Husband himself The preaching of Christ as a foundation in this respect â—s of such practical necessity that all true godlinesse lyeth in this The Apostle speaking the quintessence of all godlinesse saith We are the Circumcision who have no confidence in the flesh but rejoyce in Christ Jesus Phil. 3.3 This is praying this is hearing this is the true performance of any religious duty when we have no confidence in them but rejoyce in Christ Jesus only Lastly We are to preach Christ not only as the foundation of our approaches to God but of all Gods gracious actions and visitations to us We are not only to come to God in Christs name but to expect that God will come to us through Christ God is in Christ reconciling the world to himself 2 Cor. 1.19 We are justified in Christ and saved in Christ All Gods gracious actions vouchsafed to us are founded upon Christ as the meritorious cause of them It 's rue the indeed predestination though it be in Christ for the accomplishment of all our spiritual mercies yet it was not for Christ This the Orthodox do well maintain by Scripture that Gods predestinating of us in the Original of it is wholly from the sovereign power and good counsel of God yea that Christ himself is the effect of Predestination from that good pleasure of his he gave his Sonne for us But then all the effâ—cts of Predestination Justification Adoption Remission Sanctification Salvation these all are bestowed for Christs sake They cost blood even the blood of his only Sonne ere we could be partakers of them Thus Christ joyneth Heaven and Earth together makes a Reconciliation between a provoked God and a sinfull sinner And this the Apostle considers when â—e saith That by him all things are reconciled in Heaven and in Earth Col 1.20 Thus you see Christ is a Fountain alwaies running We Ministers and you people may alwaies draw out there and yet the Fountain be never dry He is like those waters of Ezekiel that arise higher and higher In these an Elephant may swimme We may still discover more excellency more fulnesse in him The Queen of Sheba had no spirit to see Solomon in all his glory but behold a greater then Solomon here In the next place let us consider the Reasons why we Ministers are to lay no other foundation but Christ To make him all in all First It 's the main end and scope of the Scriptures only to exalt Christ and the end of the Ministry should be the same with the end of the Scripture All the Prophets before Christ they witnessed of the Messiah still they comforted the people with promises of his coming Abraham though so long before Christs Incarnation yet it 's said He saw Christs day and rejoyced Joh. 8.56 All those Sacrifices which were immediately â—t the beginning of the world did look to Christ they typified him Noah offered a Sacrifice and God did smell a sweet savour of rest Gen. 8. â—1 Alas Could the material Sacrifice do that God careth not for the Rammes and Bullocks upon the hils it smels there offensive but it was because of Christ Burnt Offerings and Sacrifices thou wouldst not have then said I Lord I come Heb 10.9 All those Rammes those Bullocks those Goats they all did typifie a Christ The people that then lived ought not to think that pardon of sin could be had by shedding of their blood Especially the Covenant of grace that God made with Abraham and renewed so many times did relate to Christ the seed in whom all Nations were to be made blessed And it 's good to consider how when the Church was in any great extremity the Prophets would then comfort it about Christ Isa 9. To us a Sonne is born And Isaiah 53. he doth as plainly prophesie Christs sufferings as the Evangelists relate it insomuch that some have called Isaiah the fifth Evangelist And the Prophet Micha He shall be our peace when the Assyrian shall come into our land Mich. 5.5 Thus then you see that all the Old Testament doth wholly tend to magnifie Christ and as for the New Testament that is wholly spent either in relating the History or the gracious Effects of Christ condemning all Doctrines and Opinions that would set up any thing in Christs room Secondly As the Scripture so Gods great purpose and counsell from all eternity was to set up Christ and to have him glorified Therefore would God take such a way as that by his Sonne all mercy should be obtained that so all honour glory and praise might be for ever given to him Hence it is that we read of God the Father sometimes appearing in a glorious manner and owning of him This is my beloved Sonne in whom I am well pleased viz. with man kind Mat. 3.17 hear him It 's disputed among Divines whether there could be any other way for our Redemption and Salvation but by him but who can tell what God absolutely may do or not do To be sure God hath determined on this way as that wherein the glory of the Father and of the Sonne may be more magnified If then God was pleased to have all glory given to Christ and to have him set up in all things it 's a great Reason we should honour him whom God would
Corinthians are said to have Christ amongst them because they had the Spirit of God in the gifts and operations thereof Vse of Instruction What manner of persons ye ought to be such who have a sure and a good foundation both for faith and godlinesse Look to what bottome you stand upon The reason given why stormes and tempests could not beat down that house is Because it was built upon a Rock Mat. 7.25 Especially try your selves by those fore-going properties do you under all temptations of troubles or errours stand like the rock in the midst of the waves whereas Christ said We must leave father and wife and children and houses and life to follow Christ Do ye not leave Christ to follow these Are you like the green leaves in the river The Locusts did not eat or consume and not the dried ones prepared for any falling off Doe ye shew the efficacy and lively power of Christ in your selves Oh if ye were branches in him how could such ignorance and prophanenesse be in many mens lives Eph. 4. The Apostle speaketh of knowing the truth as it is in Jesus How is that When the truths we believe make us put off the Old-man and put on the new when they are like coals of fire in your brest but the impiety and formality of most people proclaim they have not this foundation Verse 12. Now if any man build on this foundation gold silver precious stones wood hay stubble c. THis verse containeth a distinction of builders upon the foundation and they are of two sorts 1. Such who build gold silver precious stones 2. Who build wood hay stubble Now these are allegorical expressions and you may ask What is the plain meaning of them Some therefore of the Ancients understood by gold and precious stones godly and holy works And by hay or stubble evil and wicked works or as Austin inordinate affections and desires to earthly things preferring them before Christ It is true the same Author calleth this Text Vnus è difficilimis locis one of those most difficult places to which the Apostle Peter relateth But this his interpretation cannot be the meaning here partly because the Apostle saith Those that build hay and stubble shall be saved though by fire whereas those that live in wickednesse and inordinate love of the world cannot be saved under any notion whatsoever And partly because the Apostle restraineth his matter to those that are builders and they are Doctors and Teachers not to all believers Secondly Some by gold and precious stones understand the pure and solid preaching of the Word and by hay and stubble curious light and vain affectation of humane eloquence And indeed this is part of the Apostles meaning as appeareth by the sharp reproof of those Teachers for their carnal humane wisdom But Thirdly That which is chiefly the meaning is the matter they preach Gold and silver is the pure and sincere Doctrine that is agreeing with the foundation Hay and stubble are corrupt and sinfull errours which disagree from it He doth not by hay and stubble speak of such dangerous and damnable heresies that overthrow the foundation such are not saved though by fire but they bring upon themselves swift damnation 2 Pet. 2.1 but lesser errours and falshoods which do not overthrow yet are no wayes agreeable or sutable to the foundation As if you should set a glorious Palace with marble wals and pillars of gold and silver but then a wooden rooff and thatch covering with straw how ridiculous would this be Such is every mans preaching though he keep the foundation that addeth dissentaneons Doctrine thereunto We shall joyn the two last senses together the Matter and the Manner The truths of Christ preached in a pure and sincere manner this is gold silver and precious stones Whereas then you see the truths of Christ compared to these glorious and excellent things gold and precious stones From whence observe That the Doctrine and Truths of Christ are very precious and excellent The preaching of the Gospel is compared to a Pearl that a man sold all that he had to obtain Mat. 13.45 And indeed so must every heaâ—er do he must part with all his lusts his sins he must throw away all the earth he hath in his hand before he can receive this gold To open the Doctrine let us consider What is implied in this when the truths of Christ are thus called gold and precious stones And First The preciousnesse of them is hereby declared They ought to be esteemed and desired by us as much as the covetous man desires his gold and silver The truths of Christ are sometimes compared to milk for the nourishing vertue in them Sometimes to honey and the honey-comb for the spiritual sweetnesse and refreshment the godly find therein and sometimes to gold and precious stones because of the admirable excellency and worth in them Hence we are commanded To contend for the faith Jud. v. 3. to be in an agony Why It 's more worth than gold This made the holy Martyrs willingly die for it they thought it more precious than life they thought it no losse to be deprived of their own gold and silver to testifie to this and to propagate it to their posterity The Apostle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That good thing committed to thee To you that believe Christ is precious saith the Apostle 1 Pet. 2.7 and so is every truth of Christs Secondly It doth denote the rarity of it It 's hardly and difficultly obtained Gold and silver is not so common as the stones of the street There are but few mines of gold to the mountains of earth And thus for the most part the Churches of God have been so corrupted with errours that very little gold did appear It was a rare thing to have any one truth of God made known In the Old Testament under many Kings Idolatry and Superstition had so prevailed that the book of the Law of God in Josiahs time was a rare thing and in Asa's time They had been without the Law and a teaching Prophet for a long while 2 Chron. 15 3. And in Popery not only the covering was thus deformed but the very foundations were shaken So that it 's not so easie a matter to obtain the truth that is found out with much prayer humility holinesse of life and industrious using of all means appointed by God There are few it may be none who though they build gold and silver do not also adde some hay and stubble So that this very expression Truths are gold are precious stones and they lie one by one called therefore uniones they say should teach us not to be confident not to rest in our own understanding Search the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.39 Some make it a metaphor from those that with much labour dig into a mine of gold So that the Scripture that is the mine where all the
Aggravation of hidden and covered wickednesse First All the secret and hidden thoughts affections and purposes of the heart God will one day make manifest to the whole world The heart of a man that is the womb wherein all those serpentine and venemous lusts of mens hearts are begotten and bedded and for want of a Summers warm day these snakes many times do not creep out Men do not accomplish the wickednesse of their hearts because they want opportunities for shame or fear of men but God hath a time when all that heart-malice heart-adultery heart-murder shall no longer be kept close So in that place mentioned He will make manifest the counsels of the hearts 2 Cor 5.10 That as there are a world of flies and motes in the air which we never see till the Sunne-beams arise so there are thousands and thousands of proud unclean covetous and malicious thoughts and purposes lodging in mens hearts which the world never knows but God will one day have Heaven and Earth take notice of them Oh then what a curb should this be to thy heart to thy thoughts Thou thinkest they are free you may think what you will No God will manifest and jâ—dge thee for these things Good Hezekiah humbled himself for the pride of his heart 2 Chron. 22.23 It 's the property of a godly man though he commit no outward wickednesse yet to mourn and humble himself for his secret thoughts Oh what a beast what a Devil was I for thinking so What if God should discover those imaginations to all the world When Gehezâ— had taken gifts of Naaman Elisha discovering it rebukes him sharply saying Is this a time to buy fields and orchards 2 King 5.26 Why saith he thus to Gehezi Because it was in Gehezi's thought and purpoâ—e to enrich himself And Christ doâ—h often reprove the Pharisees for their wicked thoughts they had when yet they did not manifest them Oh then remember your thoughts are the first-born of your soul and your soul is much as they are they shall noâ— alwaâ—s be hid Every mans brest shall be according to that mans wish to have a glasse there that all may see and read what is therein Secondly All the impure and unclean works of the flesh committed in secret these also shall be made manifest The Scripture speaks of the hidden things of dishonesty 2 Cor 4.2 And the adulterous waiting for the twi-light As also the whores wiping her lips pretending even Religion paying her vows when she hath been committing her leudnesse And again the Scripture saith That it was a shame to speak of what was dâ—ne by some in secret Ephes 5.12 Oh how greatly doth the Land mourn to bear such unclean persons Thou walkest abroad boldly in the day time thou comest to Church and performest the duties of Religion But Oh the secret hidden wayes of uncleannesse thou runnest into The wals of the chamber the timber in the house will bear witnesse against thy wanton and lascivious carriages Thou doest these things secretly but God will reward them openly Hence he saith Whoremâ—ngers and adulterers God will judge Heb. 13.4 Why God Will not men judge them in this world And will not God judge other sinners as well as these But therefore he saith God will judge them because such sinnes are carried so closely so craftily that none but God can find them out Oh therefore let all such tremble who have been or are guilty this way let them judge themselves that God may not judge them All things are open and naked to the eyes of God and shall one day be to the whole world then it will no longer be smothered up yea in thâ—s world God many times doth so terrifie the hearts the consciences of unclean persons that they themselves out of very horrour and to have ease are forced to confesse it Prov. 5.14 Oh know that heart of thine that now burneth with hot lusts will if not timely converted burn like hell with tormenting flames and be consumed with gnawing worms Thirdly The hidden works of thieving and stealing and unjustly taking away of other mens goods will one day be manifest Stollen things though sweet in the mouth will prove gravel in the belly yea thou wilt be forced to vomit all up again Onesimus ran away from his master Philemon and stole some of his goods from him now the Apostle writeth an Epistle on purpose to him concerning this matter and the holy Ghost thought it good to have it recorded as part of the Canonical Scripture though he would think the matter were but light for it is to assure Philemon of Onesimus his repentance for what he had done and that he would be indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter though he had not been so before and that wherein he had wronged him he would forgive it and set it upon Pauls score Achan stole a wedge of gold Josh 7.21 and God would not let all Israel alone till it was discovered for a wedge of gold is a tongue of gold as it is in the original and indeed it did speak and cry aloud against Achan and so all the things thou hast craftily and falsly taken from others thâ—y have a tongue with them they many times talk to thee in thy conscience and cry to God to be delivered to their true owners This is a secret work of wickednesse that God will manifest Fourthly There is a hidden work of unrighteousnesse which is not plain stealing but it 's crafty and artificial cosening in thy trading and commerce with others You shall not find them grosly cosen you but they have mysteries in their trade and crafty over-reachings These are secret works of iniquity which God will also manifest You know a notable place Hos 12.7 8. The balance of deceit was in his hand and he was become rich yet he should find no iniquâ—ty in him that was sinne they should not discover he dealt unrighteously they could not prove he dealt falsly Oh then let such who trade who buy and sell in the world take heed that for worldly gain they do not circumvent or go beyond their brother This be assured of that in such sinnes of injustice there can be no pardon till there be restitution or a prepared heart for it The first thing that troubled Zacheus when he was converted was his wronging of others If I wronged any saith he I restore him fourfold Luke 19.8 God is a righteous God and he loveth righteousnesse Oh then take heed of over-reaching this way Thou bringest such money or goods home and thou thinkest this will help my wife my family this will enrich me and thou doest as the Eagle that catching flesh from the altar had a live coal cleaving to it which when she came to her nest set nest and young ones on fire The curse of God is like a secret moth eating into such things Fifthly Carnal and worldly policy to have earthly greatnesse and power and honour in the world
If it abide Observe That Gods Truths are of a firm and durable Nature notwithstanding any tryal or opposition whatsoever Thus Christ Mat. 5.8 Heaven and Earth shall sooner passe away then one iota or title Whatsoever is asserted or threatned or promised stands firmer then Mount Sion like the earth which cannot be removed They who have endeavoured to overthrow Gods Truths they are as absurd as if a man should set his shoulder to remove a huge mountain 1 Pet. 1.25 Gods truths are exalted for duration above all earthly pomp All flesh is grasse the grasse withereth the flower fadeth but the Word of God endureth for ever See then the incorruptibility and immortality of Gods Truths that as it 's said of God himself I am the Lord and I change not Mal. 3.6 so these are Gods truths they change not All flesh is grasse Whatsoever greatnesse and power hath exalted it self against Gods truth hath vanished into dust when truth hath still prevailed To understand this consider First That there a two-fold truth Increated and Created Increated and that is God himself who is the first essential and immediate truth God is true and every man a lyer I am the truth said Christ Joh. 14.6 And this is indeed the ground why Gods truths are so permanent because they are the Assertions or Testimony of the first Truth So that as the Sunne the Fountain of light cannot be dark so neither is it possible for God to lie or deceive Now Created Truths are of two sorts Natural Truths such as are in Philosophy and are implanted in mens minds either as principles or as necessary conclusions to be deduced from them And these are of God as appeareth Rom. 1. Which made one say Omnis veritas est a spiritu sancto And these also are necessary and certain And Secondly There are Divine Truths such as are revealed in Gods Word most of which humane reason could not comprehend but as Zacheus of a low stature got up into the tree to see Jesus so reason being too low must ascend up into the Scripture to behold these truths Now these are more certain and durable then those natural Truths because natural truths are founded upon the nature and essence or properties of the creatures but Divine Truths on Gods Word It is true all Truth is said to be in indivisibili and so one Truth is not more true then another but yet the foundation of this truth may be more firm in one then in another In the next place consider that Gods Truths in his word may be reduced to four heads 1. Assertory Truths such as assert any matter of Faith or matter of fact 2. Truths of Prophesying and Prediction and such do not abide alwaies because they are compleated in the accomplishment of them 3. Truths of Promise or Promissory and those have not only Gods word but some of them Gods Oath also and they are founded in Christ in whom they are yea and amen 2 Cor. 1. 4. There are Comminatory truths or threatnings now here is this difference between the two latter since Promissory truths are not made good unlesse a man believe It 's of saith that the Promise might be sure Rom. 4.16 but the threatnings of God are sure and wiâ—l be true though the prophane person do not believe them though he think the contrary Now the Ministers work which he must build is upon one of those foundations Assertory Promissory or Comminatory Truths and this will abide though the flames burn never so violently Thirdly This good building of truth doth not only abide the fire but desireth the fire it 's willing to come to the Touchstone The thief hateth the light because his deeds are evil Heresie and false Doctrine doth not love the Touchstone no more then the Owle the Sunne Hence it is that being provoked to go to the Scriptures they accuse the Scriptures of insufficiency and imperfction It 's a saying of Lindan a great Papist living in the first time of the Reformation That it had been better if they had never yeilded to the Protestants to prove things by Scripture but kept only to tradition Whensoever any erroneus persons begin to disparage or to dethrone the Scripture not to adore the fulnesse and sufficiency of it as a Rule suspect that man he is like the Elephant which because he cannot endure to see himself in the water is said to disturbe and bemuddy it So that the truths of God do not shun the fiery tryal Fourthly The Truths of God built by a spiritual builder do not only abide the fiery tryal but they grow more illustrious and glorious thereby All the heresies and Persecutions that ever have been were like the waters to the Ark they lifted it higher to Heaven The truth about grace had not been so clear had not Pelagius maintained free-will The Divine Nature of Christ had not been so fully evidenced out of Scripture had not the Arrians opposed it Justification by Faith in Chrâ—st had not been so strongly and powerfully proved had not Justification by works been obtruded in Popery So that it doth not only abide the fire but it 's grown more admirable thereby Many doubts are removed and as the winds shaking of some trees make the root the faster so the difference and disputes about Religion though they do hurt to some yet to sound and solid men they have made them more established Nil tam certum quam quod è dubio certum Which made an Antient say excellent well Pâ—us debeo Thomae dubitanti quam Petro credenti For by his doubting Christs Resurrection was more confirmed unto us Fifthly Not only the Truths of God in their Nature but also in the proper and genuine effects upon the Hearers they also abide and will endure the tryal Now the Truths of God revealed in the Scripture among other Effects have these notable ones First To assure and perswade the heart of the certainty of them Hence faith is called assurance and full assurance Heb. 10.22 And The substance of things Heb. 11.1 So that where Gods Truth hath been fully received there it establisheth the heart It 's not carried away with every wind of Doctrine There are few that we can say of that they have received the truth not as the word of man but as the word of God 1 Thes 2.13 Many are so fickle so inconstant so unsetled that they are ready every day to have a new Faith this is because the Word is not received as Gods Word but as a mans Opinion The second notable Effect is To regenerate and make us new creatures And this is also an incorruptible effect no sinne or Devil or the temptations of the world shall be able to obliterate that heavenly Image or Picture the Word of God hath drawn upon such a mans soul Thus 1 Pet. 1.23 24. Being born not of corruptible but the incorruptible seed which is said to abide
Manners are a pollution of this spiritual Temple So that in the words you have a strong Argument against all Church pollutions whether doctrinal or practical from a similitude or comparison the Apostle useth Those that are the Temple of God must be dedicated to him and not polluted with any unclean thing but the Church of Corinth is the Temple of God And that this Argument might pierce the more he puts the sting of a sharp Interrogation upon his words Know ye not that ye are the Temple of God Know ye not as if he would have said This is a confessed Principle a truth acknowledged by all none can or ought to be ignorant of it Now for the explication of the word Temple and the Reason to prove they were the Temple as followeth in the words I referre it till we come at it For truly this Text is a Mine of gold every word hath precious matter in it Only consider at this time the interrogative Introduction Know ye not One great cause why they admitted such prophanensse and corruption in the Church was the ignorance of or the not attending to those Priviledges and Relations they were called unto If they had duely considered they were Gods Temple they would not have suffered strange Doctrines or strange manners to come in amongst them as no strange uncircumcised might enter into the Temple Observe That the consideration of those Priviledges and Relations which all the People that professe God are put into would be a great Argument against all kind of Pollutions In the 1 Cor. 6.19 the Apostle argueth against all libidinous and unclean waies because their bodies were the Temple of the Holy Ghost now here the Apostle doth not so much speak of every man as their Assembly united together as they were a spiritual Society joyned together As is more largely to be shewed The Apostle argueth chiefly though not excluding sinnes of practice against corruptions in Doctrine and the Ordinances instituted in the Church by which we may see the Scripture puts corruptions in Doctrine through errours and in our lives through ungodlinesse in the same guilt both are unclean and so may not be admitted into the Temple even as the Apostle in the first Chapter verse 5 6. and Gal. 59 useth a Proverbial speech A little leaven leaveneth the whole lump against corruptions in life and in Doctrine but of this more afterwards That which at this time I insist on is To shew what a goade and spurre to all purity and holinesse in Doctrine and Manners the consideration of Church-Priviledges Church-Titles and Relations aâ—e Thus Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Ignorance of the extent of their baptism what it did signifie and oblige to made them live in sinne I know nothing more to be complained of then that people generally rest in this They are the Church of God They are Christians They are baptized but they do not understand what these things mean nor what they oblige them unto It would make us all tremble to consider the vast disproportion between our Names our Relations and our lives This hath occasioned many to runne into an extremity to say We have no true Churches no true members of a Church amongst us because the ignorance corruption and prophaneness is so great amongst us though therein they go beyond bounds For this Church of Corinth was not unchurched by the disorders and corruptions amongst it To enforce this Doctrine upon us consider some of the chief and notable Titles or Relations the people of God have and see if rightly considered they would not work like fire to consume all our drosse As First The very word Ecclesia Church This is given to all the spiritual Societies and Assemblies that we read of in the Scripture converted to the true Faith Thus the Church of Corinth the Churches in Asia Now how great a matter is this very word Church For a people to be a Church the word signifieth as much as a company of people called out of the ignorance idolatry and prophanenesse of the world to worship and serve God in his way and to obey his Laws So that when men come to be of this body they are to renounce all their former prophanenesse and wickednesse and live a life conformable to the Word which is the Churches Charter and by which it walketh Thus all our Congregations should be men called out of the ignorance and prophanenesse of the world to live according to Gods Rule But where are the persons or the Societies that do this Are not many of our Assemblies in the world and of the world still in respect of conversation There will be scandals and offences in the Churches of God too often but woe be to such who by their prophanenesse idolatry and wickednesse give so many scandals as to make us accounted a Babylon a Sodome or as the world Indeed they who do thus charge us go beyond their line for we have a true Church and a true Ministry and true Ordinances only the lives of men are generally so corrupt and wicked so ignorant and beastly that they are spots in our Assemblies and a grievous reproach to that holy Profession which we have taken upon us So then if we would have our Congregations and persons freed from all these defilements remember what the word Church is a company called out of the world And as for ignorant and prophane men the orders of Christ are to endeavour their reformation but if they continue obstinate then they are to be cast out As the Clouds that are exhaled from the earth which though terrestrial in nature yet follow the motions of the Heavens so though in our original we be of the world and are dust and ashes yet by this heavenly call we are wholly to live a heavenly conversation Is it for Starres to be like the dung of the earth Is it for a Church to be a prophane ignorant and worldly people Oh this very title should raise up your hearts Are we not a Church persons called out of wickednesse Why then are we such Apostates as to degenerate from our Titles and Names If Christ complained of those that had made the material Temple a den of thieves Mat. 21.13 will he not also of such who shall make his Church a stew a dunghill a place of wickednesse and ungodlinesse I beseech you know these things and consider them better If you would have the Name of a Church have the nature Life and operations of a Church Secondly The consideration that we are the people of God in a more peculiar manner then all the Nations of the world that do not know God This also should affect us This is that Covenant of Grace God enters into I will be their God and they shall be my people Jer. 7.23 2 Cor. 6.16 Yea a peculiar people Gods Jewels Gods Treasure Deut. 26.18 Psal 135.4
that Pearle which must not be cast to swine But who are the people that God doth thus honour How few are such favourites How many are amongst us that are not admitted with Moses to come to the top of this Mount They know not what Communion with God meaneth what those filial cryes of Abba Father are Certainly a rational man doth not more differ from a beast than a spiritual man doth from the best rational man that is That as a worme knoweth not what reason and arguments are the best so learned and able men without grace do not know what this enjoying of Gods Spirit and communion with God is we speak though not in an unknown tongue yet unknown matter to such men Fourthly In that the Spirit of God is said to dwell it denoteth A permanent and constant abode in his people For this you must know The Spirit of God is many times working where yet he doth not dwell There is a great difference between transient motions and constant mansions of Gods Spirit Hypocrites and reprobates have the former but not the latter They that wrought miracles had the Spirit of God moving in them but not dwelling in them Even Balaam in that prophetical passage about Israel had a transient motion or a blast of this Spirit but the Spirit of God did not abide in him Yea hereby Caiaphas being high Priest that year was moved to say what he did It 's expedient for one to die for many but yet he knew not what he said So that there is a great difference between the transient motion of Gods Spirit and his constant inhabitation Thus many not truly sanctified have the common gifts of Gods Spirit they have abilities in prayer enlargements some joyes all which are of Gods Spirit moving in them not dwelling in them And truly this is a dangerous Rock upon which many split themselves taking transient gifts of Gods Spirit for permanent graces sometimes they are hardly discerned as the Rockes that are under water But of this neccessary point more Fifthly The Spirit dwelling in us doth denote The intimatenesse and inward efficacy it hath It doth not onely dwell with us but in us which denoteth great intimatenesse Thus the Apostle often complaineth of the Law of sinne that dwelt in him Romans 7. because of the inward natural power of it that whensoever he would doe good evil was present with him It was alwayes at hand to infect and pollute So that by this is declared how powerfull and inwardly efficacious the Spirit of God is in his people Hence he is said To make intercession with groanes unutterable Romans 8.26 which could not be without a wonderfull secret and hidden deep working of the Spirit even in the depths and bottome of our souls Thus you have heard what the phrase doth imply Now let us proceed to shew How the Spirit of God dwels in his Church and afterwards Wherein his dwelling doth manifest it self For as original corruption is alwayes breaking out it 's not a dull idle sinne it 's Peccatum actuosum though not actuale So the Spirit of God is compared to fire because of the powerfull and active nature it hath in the people of God Fire doth assimulate every thing to it self Thus men filled with the holy Ghost are made exceeding spiritual endeavouring to make all like themselves Now several wayes we may consider of the Spirits dwelling in the people of God First There is an essential dwelling or a gracious dwelling by a special manifestation of more peculiar favours we doe not speak here of an essential dwelling for so the Spirit of God is every where Whither can I flie from thy presence Psal 139.7 Thus he hath the same divine Attribute as God the Father and the Sonne have Thus he filleth the whole world But we speak of his gracious presence Now how to make a difference between his essential presence and his gracious presence is impossible for men to expresse because our knowledge of God is onely apprehensive not comprehensive We see all the Schoolmen labouring to this very day to shew how an Angel is present and yet they have not waded out of those deeps Onely thus much we may in sobriety say That though the Spirit of God be every where yet he is said to be in his Church because of those peculiar and gracious operations which he produceth in them and no where else Even as God is said to be in Heaven though he be in Earth and no where else because there is a peculiar manifestation of more glory and power from him Thus then we are first to conceive of his presence But. Secondly When the Spirit of God is said to dwell in his Church it may not onely be understood of the gracious effects thereof but also of his Person likewise And this indeed I finde a very sublime and mysterious Dispute both among Papists and Protestants Whether believers are made partakers of the Person of the holy Spirit or onely of his graces According to many all those places where we are said to receive the Spirit or to be full of the holy Ghost they are extended no further than the gifts and graces of the holy Ghost But certainly many places as this in my Text are to be understood of the Person of the holy Ghost For it 's the Spirit as we shewed that is the same with God Now the gifts and graces of the Spirit are not the same with God So we are said to be a Temple of this Spirit and a Temple doth relate to a God and to a Person not to graces meerly So that we conclude that opinion to be farre more true and consonant to Scripture which makes us partakers even of the Spirit it self as we also are of Christ himselfe and not of the benefits onely that come by him But the Scripture layeth downe this in a transcendent and mystical manner and it 's by faith onely So that those who have fancied a transubstantiation into the God-head To be Christed with Christ and Godded with God or to be made the Spirit with the Spirit have thought of a physical and natural union as if a drop of water were poured into the sea where as it is onely a moral union even as the wife is made partaker not only of the husbands wealth but the husband himself yet not turned into his nature and this comparison the Scripture doth often use Lastly The Spirit of God dwels two wayes in his Church 1. In respect of wonderfull and miraculous operations 2. In respect of saving and sanctifying graces The former way the Church of Corinth was admirable you may reade 1 Cor 14. alibi of the plenty of gifts and divers operations amongst them so that they seemed herein to excell all other Churches yet in respect of the sanctifying graces they seemed to be very defective for the Apostle cals them babes and complaineth he could not speak unto them as unto spiritual so that
this later way of Gods Spirit as formerly you heard dwelling in us is most comfortable and most to be regarded though the other be more admired The former did especially belong to the Church in its first plantation Hence Acts 2. we reade of the accomplishment of that glorious Prophecy Joel 2. To pour out his Spirit c. but now these miraculous operations are ceased Vse of Instruction What Congregations and what manner of persons we ought to be To be meer men cometh farre short of being spiritual men we ought to be above sense and all humane principles Take the most refined men for morality and civility the choisest for all humane abilities yet without the Spirit of God they are no more than Adams body till life was brethed into him no more than those bones in Ezekiel till the Spirit of God gathered them together Oh that our Congregations consisted of spiritual men Paul complained He could not preach to them but as carnal The Spirit of God would lift thee up to other affections other desires As the Spirit took some mens bodies and lifted them up into the air so would it doe to the soules of men they had the Spirit of God who said Our conversation is in Heaven They had the Spirit of God that did look for the coming of Christ They had the Spirit of God who had prayed with groanes unutterable and who had joy unspeakable But oh we poor worms and not spiritual men cold clods of earth destitute of Gods Spirit And that the Spirit of God dwels in you We have heard what this inhabitation of Gods Spirit in his Church doth imply and how he may be said to dwell in us In the next place let us consider the special Workes and Effects of Gods Spirit in his Church For therefore partly hath he the name Spirit because of that power and efficacy he hath in the Church Hence he came downe in a mighty rushing winde and cloven tongues of fire So that he is called the Spirit internally and externally internally for his personall character whereby he proceeds from the Father and the Sonne Externally because of those admirable effects and demonstrations of his presence in the Church Now I shall not speak of these operations which he hath as God in creating and conservating of the world but what are more peculiar to the Church in which sense he is called The Spirit of Christ Romans 8.9 because Christ by his death did purchase such gifts and graces for his people the efficient whereof in an appropriated manner is the Spirit of God And First The very ministerial functions and abilities to discharge them are of the Holy Ghost in the Church For although Ephesians 4.11 it 's said That Christ after his Ascension and triumph over Death and Hell Gave gifts unto men Even as great Emperours when they ride in glorious triumph after a final Conquest over their enemies use to distribute large favours and many bountifull signes of honour yet because upon his Ascension he promised the Spirit of God in his absence as the divine Vicar of Christ therefore 1 Cor. 12. we find all operations and diversities of them attributed to the holy Ghost And Acts 25. the holy Ghost is said To make those overseers in the Church of Ephesus So that what Church-officers or what Church-ordinances or order we have and what Gifts and Abilities likewise there are to discharge them These are all of the holy Ghost and of the holy Ghost three wayes 1. In respect of their Institution and being For although it 's by man that such and such persons are elected and ordained to this or that Office yet the Office of it self is of the holy Ghost They are not the Institutions of men nor may men appoint some Church-officers which God hath not because their end is wholly supernatural As it 's said 2 Cor. 12.28 God hath set in his Church such Officers even as he hath set the Sunne and starres in the firmament so that all Officers lawfully called are of the holy Ghost either immediately as at the beginning or else mediately by the order and designation of the Church And as for their gifts it 's plain the extraordinary and miraculous gifts in the primitive times were from Gods Spirit The Scripture often attributeth them to it Only now it may be doubted Whether we can say that the gifts and the abilities that Ministers have now are from the holy Ghost because they are got by humane study and industry And is there any more required to understand the Scripture than any other humane Authour Plato or Aristotle Those cursed wretches Julian and Porphyrius who wrote against the Scripture they understood what they were so invective against yet it cannot be thought they were inabled by the holy Ghost Now to answer this even those natural abilities and humane indowments that men obtain by study are a gift of God they are a blessing which we see God giveth to some and not to other It 's Gods mercy thou art not a natural fool a mad man but when thou hast more understanding and better intellectual abilities than other thou hast a greater gift from God than others Hence in our very ordinary phrase we say such an one hath an excellent gift in his memory in his elocution c. And the Scripture is clear James 1.17 Every good and perfect gift cometh from the Father of lights which is to be understood universally both of naturals and supernaturals And what hast thou thou hast not received 1 Cor. 4. Hence in the Parable all abilities whether gracious or natural are called Talents and are given by one Master That is the first thing even those excellent abilities which the greatest Heretiques and enemies to the Christian Religion had were of God though the sinfull use of them came from the Devil and their own corrupt hearts They were talents of gold and they made Idols of them 2. As the gifts and abilities Church-officers have are from God so the right understanding of the Scripture and believing the sense contained therein is in a more particular manner a gift of Gods Spirit For although the Spirit of God doth not give us the sense and meaning of the Scripture in an extraordinary manner viz. without the knowledge of the tongues the comparing of places together c. yet in and by these means the Spirit of God doth help us to understand the Scripture I do not here speak of a saving knowledge of the sense of the Scripture but a meer literal knowledge of the meaning thereof This is plain by the Apostle No man can say that Jesus is the Lord but by the Spirit 1 Cor. 12 3 The very historical believing of Scripture truths is from the Spirit of God So that here is required a more peculiar and particular assistance of Gods Spirit in ministerial abilities for the opening of the Scripture then for any humane Authour because the matter
in the powerfull effects of it than to binde the Sunne in chaines that it might not runne its race Now though this is mighty and powerfull yet it 's very foolish and despicable in the worlds account And thus you have the first part For the second The Matter of a Christian hope that also is very foolish A man must be the worlds fool that doth part with all for this hope even the Resurrection of the dead to eternal glory This was the incredible paradox Why should it seem incredible to you said Paul when he preached this Resurrection For this he was accounted a mad man The Athenians so famous for knowledge when Paul preached this they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babler a trifler or as others a sacrilegious fellow Indeed to prove this Article of Religion by natural reason or by examples in nature is impossible though learned men bring pleasant illustrations of it but to those that denied it our Saviour said They erred not knowing the Scriptures nor the power of God Mat. 22.29 We see the Artificer can turn by his Art some kind of earth into curious resplendant glasse and cannot God mueh rather make this vile corruptible body glorious and incorruptible But Thirdly and that chiefly The Duties required by Christ and all that practical way of godlinesse which he enjoyneth carrieth with it a great shew of folly We shall instance in some things that so we may not be ashamed to be godly though accounted the worlds fools and mad men Many men have knowledge they are convinced that it 's their duty to live a more strict precise life but they are ashamed they cannot abide mocks and derisions which the power of godlinesse will expose us unto As First Christ requireth of all his Disciples to live contrary to the wicked wayes of the world Christs Disciples must live in a singular way to the world Pure religion is to keep a man unspotted from the world Jam 1.27 especially Rom. 12.2 Be not transformed to the fashion of the world See then whether these duties will not make a man the worlds fool He must not swear or curse as they do be unclean and runne in excesse of riot as they do be proud and earthly and unjust in their dealings as they are Now there is no man if he be thus carefull to avoid all the defilements of the world but he shall be like the Owl among other birds they are so strict so singular and this they deride when it 's no more than Christ hath commanded Who would put himself upon the scorns and contumelies of others were it not Christs command Take up this principle I must not live as most do most men are damned most men walk in the broad way to Hell there is therefore a narrow and strait way that I must strive to enter in at The world lieth in wickednesse hath many wicked bruitish superstitious eustoms it 's the place where the Devil reigneth And therefore whatsoever wicked men say do thou and thy family serve the Lord Let them make songs of thee raise lies and speak disdainfully do thou still persevere to be Christs fool Beza's name was Theodorus and Genebrard the Papist he by scorne calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fool of God it may be he spake as Caiaphas truly though he did not meane so for Beza desired rather to be a foole in the worlds account than be one of Romes wise men Secondly It is a folly in the world to be so fervent zealous and active in matters of Religion They like well enough a general profession of Christianity a lukewarm obedience unto all the duties thereof but this zeal is forwardnesse they cannot abide that is rashnesse indiscretion that 's madnesse and wilde fire Now it 's true there may be an ignorant and a rash zeal but men are apt to judge so of any more powerfull and forwarder practices of holinesse than they themselves use Whereas the Scripture is plain That no man can be saved that doth not make it his businesse his work his one thing necessary to do the work of God The kingdom of heaven suffers violence and the violent take it by force Mat. 11.12 Doest thou think then by thy formality coldnesse and luke-warm moderation ever to attain Heaven Is not Christianity compared to striving in a mastery to running in a race Do ye not read of Pauls striving forward and forgetting all things that are behinde Phil 3 Did not the holy Ghost descend in the form of fire with a mighty rushing wind to signifie how active it is in those that are godly Doest thou therefore cry out of this forwardnesse and this zeal What is this but to open thy mouth against Heaven On thy death-bed it may be nothing will trouble thee so much as thy slothfulnesse and barrennesse that thou wast not as active for God as for the world thou wouldst then wish thy soul might fare as theirs shall who made it their imployment to serve God Thirdly That part of Christianity seemeth a foolish thing which presseth the life of faith and not of sense Thus the world knoweth not what to make of it That as the Heathens thought the Christians worshipped the clouds because they had no Idols or sensible Images but looked up directly to Heaven So worldly men think the godly please themselves with fancies and imaginations because they talk of the promise and living by faith and not walking according to the sensible principles of the world yet the just shall live by faith Rom. 1.17 A godly man like the earth is fastned upon nothing visible When Habakkuk said Habak 3.17 Though the fig-tree did not blossome c. yet he would rejoyce in God his salvation Would not worldly men think this was his folly rather than faith So when Paul said He was poor yet making many rich and as having nothing yet possessing all things 2 Cor. 6.10 Doth not the world count this folly When Paul said to the believers That all things were theirs would they not say like Festus not much learning but much ignorance had made him mad Lastly To acknowledge Christ and his way though to our outward undoing This seemeth great folly our Saviour therefore doth so fortifie his Disciples That they should not be offended at troubles that they should be hated of all men that they should account it an happy thing to be persecuted for his sake And we see the Apostles and Martyrs chusing the greatest torments rather than to deny any of Christs Truths Now what a foolish thing doth the world account this not to be any thing to do any thing to say and unsay to believe and disbelieve to save a mans estate and his life As the persecutour told Basil the great in this thing indeed great Why would he lose his life for meer neceties and words it was but saying so and so a little matter and all should be well Thus the matter of
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
there is nothing which would be for their good that God denieth them Whatsoever is in all the world if it be good for the godly man he shall have it No good thing will he with-hold from them that fear him Psal 84.11 Now the godly mans good is two-fold either that which is Absolutely and Necessarily good so that it cannot be evil nor it cannot do a godly man any hurt to have them such as Christ is Pardon of sinne and Heaven and these are bestowed on all godly men There is no man that feareth God though he may say I want riches I want health I am without this or that that can say he is without Christ and justification and the Covenant of Grace 2. There is a limited Good that which in its self is good but doth not make good those that have it yea it may be turned to evil As wine is good but give it to the feavourish man you hurt him And thus it is with all the temporal good things of the world they do not make the possessours good yea they may be turned to sinne and increase thy corruption And then it 's no wonder if God out of his love to thee with hold these things from thee If they were as necessary and as good as Christ is and Heaven is thou wert sure to have them Rom 8.32 If he hath given us Christ How shall he with him but give us all things else Now this very particular should rebuke all the winds and waves of fears and discontent within thee Art thou repining and carnally muttering thou hast not this thou hast not that Oh look Hast thou godlinesse Hast thou the fear of God in thy heart than thou hast all things because there is nothing that is good for thee that God keeps from thee Do not thou blame God but thy own corruptions if thou wantest such temporal mercies say rather God seeth I should make them a poison to my soul I should grow drunk with this sweet wine Secondly A godly man may be said to have all things Because he hath a right and a claim to the Covenant of Grace wherein is a deed of Gift of all things both spiritual and temporal The Covenant of Grace lieth in this That God will be our God giving remission of sinne healing of our corruption and blessing us with all temporal blessings This God made with Abraham and so with all believers Therefore Godlinesse is said to have the promise of this life and the life to come 1 Tim. 4.8 All heavenly and earthly things are by promise made to the godly only heavenly things absolutely earthly things conditionally and with subordination and exception So then it is with thee as some man who hath all his estate lying in Bonds and Covenants though for the present he cannot command such a summe of money yet he is rich in Bonds Thus the godly man hath sure Bonds and Promises even of Gods own making who cannot lie or deceive and therefore he may be as much supported as if he had the things themselves Hence ariseth that life of faith Habakkuk and godly men have in their great extremities and necessities Thirdly All things are the godly mans Because he hath God for his God who hath all things Qui habet habentem omnia habet omnia He that hath the Sunne hath the light of all the starres He that hath the Ocean hath all the streams Deus meus omnia as he said Hence our happinesse is said to be in this if we have the Lord for our God David in all his exigencies supported himself with this That God was his portion and his inheritance Now he is such a portion that there is nothing else good beside have him and ye have all Though a child hath not money and raiment at his command yet because he hath a rich father who can procure all these things therefore he may be well said to have them all Thou shalt not want as long as God hath it If God have it thou shalt have it and what can be more desired Fourthly A godly man may be said to have all things Because godlinesse worketh such an holy contentation and satisfaction of spirit that in what estate he is he is as well pleased as if he had all things as if he had the whole world Therefore it 's called Godlinesse with content 1 Tim. 6 6 viz. which worketh and causeth contentment it is the proper effect and fruit of it Thus Paul I have learned to be content in all conditions I have all things I want nothing Phil. 4 11 12 That which pride and presumption putteth some upon to say they wanted nothing for which God severely reproveth them here true grace puts the godly upon Here is a godly Dives that may say Soul take thy spiritual ease for thou hast not many but all good things laid up for thee Thus all things are theirs because through contentation they have all things Fifthly All things are the godly mans Because they were made finaliter for him They are all for his spiritual use If you regard the Offices and Ordinances in the Church they are all for the Church either to begin increase or consummate grace If you look upon the whole Creation there is no creature therein but the godly thereby do or ought to glorifie God and to draw nearer thereby unto him If every thing thou lookest upon thou hearest thou treadest upon doth not make thee more godly thou losest the good use for which they were made Every gift is given to profit withall 1 Cor. 12.7 And every creature was also made to profit withall At the first we see the whole world with all things therein were made for man which made the Psalmist spend an whole Psalm in the admiration of Gods goodnesse and bounty What is man that thou art thus mindfull of him Psal 8.4 yet that was chiefly because the starres in Heaven and the creatures on earth were made for him But with what praises may the mouths and hearts of Gods people be filled with in that not only the things of the world but that all the Offices and Ordinances of the Church are made for them But this excellent point will be more improved in the particular enumeration Let us now consider Why God should make all heavenly and earthly things for the godly And First We need not wonder at it if we consider That Christ himself took our nature upon him and did undergo that shamefull death and those terrible conflicts with Gods wrath for his Church he gave himself for his Church So that Christ being theirs no wonder if all things else be theirs If ever God would have denied any thing would have with-held any thing it would have been his only Son in whom he was so well-pleased But this he parts with for his Church Yet we cannot say Christ is ours as Paul and Cephas and other things therefore he addeth We are Ghrists and
not Christ ours because though Christ was given for us yet it was as a Mediatour to work our peace that so thereby he might be exalted and might have the preheminence in all things So that the Church is for Christ not Christ for the Church Secondly Because all things in the world are ordered by his providence onely but the whole worke of God about his children is the effect of his Predestination Now Predestination is an act of his more immediate love than Providence is and the Providence of God is subservient to his Predestination Therefore is Gods care and government over all things that he may attain the ends of his Predestination Insomuch that there had been no Creation at first no world at all nor would there still be any sustentation or conservation of it were it not for the Churches sake Vse 1. Of Exhortation to the godly to live by faith on such principles What generous noble and heavenly dispositions would these thoughts breed Scito te Deum esse said one thinking the soul to be a beam of that Divine Essence but thou mayest truly say God hath made thee heir of all things It 's not the Devil but God that doth now shew thee the glory of the world and the Church and saith All these things are thine Consider then whether they be thine by that spiritual end they are intended for Do all creatures all conditions all events make thee more godly Do they work such divine effects upon thy soul Oh do not thou be thy own adversary herein Vse 2. Of Terrour to wicked men for it followeth by way of contraries Nothing is yours viz. for your spiritual good The Ministry God gives is not for you The mercies you have they are not for your souls health Oh the depth of thy unspeakable misery whether life or death all things help thee forward to hell Having asserted a comfortable and rich Doctrine out of these words for the godly we proceed to make some Objections or doubts about it which will be as file to the iron or like the Wine-presse to the Grapes to prâ—sse out the sweet Wine therein And indeed this truth seemeth Obnoxious to many Exceptions as in Religion there are many Doctrinal points which do amaze humane reason such as that of the Trinity the Incarnation of Christ the Resurrection of the body so there are also many Practical Positions which seem contrary to all reason and experince of which this in my Text is one All things are the godly mans It seemeth to be an Idea or meer fiction and expression if we consult with what befals the godly Come we therefore to Answer some of the Objections And First The doubt may be How are all things the godly mans for his use and spiritual edification when many times we see the godly man gets no goâ—d by these The Corinthians who had Paul and Apollo and all those eminent Teachers for their use yet by their Divisions and carnal Emulations they made no spiritual improvement of them How many Sermons and Sabboths do even the godly let go that there never appeareth any footstep of them as if they had never been And then as for their mercies and their afflictions how many times do these draw out their corruptions and they seem to be the worse for them To Answer this First We must distinguish between Gods intention in giving these and the godly mans actual improvement of them to that end When the Apostle saith All things are yours his meaning is on Gods part His love is so great that for the godly only all things in Heaven and Earth were created If so be therefore at any time these things turn to thy hurt blame thy self The Physician will tell the Patient sometimes All these Potions and all these Cordials they are yours you are to take them you may expect much good and ease by them But if the Patient be wilfull and disorder himself it is his fault not the Physicians that they do hurt So that the meaning is all things in their creation and Institution were for the godly mans good Therefore Secondly The godly man through his weaknesse and sinfulnesse not walking up to Gods order may make that an hinderance which God intended a furtherance A godly man may receive the Word and Ordinances sometimes in vain Sometimes afflictions may for the present make him more froward and passionate and mercies more presumptions and confident as the Examples of David and others shew So that our folly and corruptions mingle bitter things with Gods sweet and then we complain this Text is not true The foolishnesse of a man perverteth his way and his heart fretteth against the Lord Prov. 19.3 When we do not our duty we think God doth not fulfill his Promise Our waies are unequall and then we think Gods are not equall So that you must understand this Promise All things are yours in a well ordered use of the means as all other Promises are It 's said The Spirit will lead you in all truth Joh. 16.13 Gods Word is promised to be accompanied with the fulnesse of the Lords blessing to those that are his But how If we order and prepare our selves If we do not put in some barre and obstructions For sinne that withholdeth good things from us that separates between God and us as also between these Promises and us Thirdly Though the godly may for a while make these things against their end and not for it yet this will not be alwaies Nay God will so order it that this decay of theirs or this disorder shall likewise be turned to their good As those who through mistake may swallow down some strong Physick though for the present they may be deadly sick and worse then ever they were yet afterwards it may be they are the better for such violent helps Fourthly When we say all things are the godly mans you must take them in their Collective cooperation as Rom. 8. All things work together This particular or that particular may throw thee down may make thee worse but then God bringeth about some other things that help altogether for thy good As they say of Aegypt All the venemous Herbs grow there and also all the Antidotes are to be had there Where there is a Malady there is also a Remedy And truly thus Gods dispensations are with his Children This or that particular may hinder thee this or that may prejudice thee but God hath appointed other things to correct these There is a benigne influence with the malignant as it were and both tempered together advance speedily towards Heaven The second doubt is this If all things are for the godly and only theirs exclusively to the wicked then this may seem to justifie all the wickednesse and impiety of ungodly men Why should they be blamed if they get no good by the Ordinances if they profit not under the Ministry for God did not intend them for their
be not against thee Paul said He was the savour of death to some 2 Cor. 2.15 that perish Oh tremble that this Ministry this preaching should be for the good of others but not to thee They can say these are ours for conversion quickning and consolation but I stand like a dead tree under all the rain sending forth no fruit at all You would think it an heavy curse to have your bread not yours to nourish you your cloaths not yours to warm you but this is more terrible the Word preached is not thine to convert thee or reform thee What Shall God out of his great love provide these mercies for thee and thou go away with no advantage at all He is your Minister and that is your Sermon which is made yours in your life and obedience otherwise he is yours to accuse and condemn you at the last day Vse 2. Of Instruction How precious and dear the salvation of mens souls is that God hath appointed all things in the world and in the Church for this end All the creatures of God would teach thee this All the Ministers and Ordinances are for this end All thy mercies thy afflictions thy health thy sicknesse is for this Why then doest thou no more consider of it and lay it to heart Or the world all is yours We proceed to the second enumeration of those Goods the Apostle giveth an Inventory of and that is a very large and comprehensive one the world with all things therein The Devil once thought to tempt Christ by promising him All the glory of the world but here we see a gift made indeed of the whole world to every believer First All the things of the Church are given Then All the things of the world This is to have the fatnesse of heaven and earth together The word world as for the nature of it is wide so for the significations thereof it is also very large Sometimes we reade it in the plural number Heb. 1.2 Heb. 11.3 Christ is said to make the worlds not as if that fancy of some were true That there are many worlds but it supposeth the world in all the successive generations of it Now the world is sometimes used for the meer Fabrick of this universe with all things therein Heb. 4.3 Since the foundation of the world sometimes it 's used only for the Elect and godly as when it 's said John 12.47 I come not to judge the world but save it And John 6.33 he is said To give life to the world but this sense is very much questioned yet the Orthodox propugn it Lastly The world is used for the wicked inhabitants thereof Thus John 15. the world is said to hate the Disciples of Christ And 1 John 5.19 the whole world is said to lie in darknesse And well may the world be put for wicked men because they are farre the greater part and therefore the world is used in opposition to the Church 1 Cor. 5.10 because believers are called out of the world If you ask In what sense world is taken here I answer principally in the first for the fabrick of the world and all the contents therein the Cabinet and all the treasure in it this is a godly mans not in a political civil sense but a spiritual sanctified way And thus he that hath not where to lay his head or set the sole of his feet may yet be said to have the whole world as it was with Christ and Abraham Observe That the whole world with all things therein is for the spiritual advantage of a Godly man He may say of the whole Universe All this is mine for the advantage of my soul one way or other We have a pregnant place for this Rom 4.13 where you have a promise of being heir of the world and to whom is this made To Abraham and his seed What seed vers 12 Those that walk in the steps of the faith of Abraham So that you see the inheritance of the world iâ— made to Abraham and to all believers which is not true of the civil possession of it but of the sanctified use of it It 's true Interpreters do much dispute in what sense Abraham and so all believers can be said to be heirs of the world But certainly this Text is a good exposition of it Come we therefore to shew in how many particulars we may say the whole world is a godly mans it 's for his use And First It 's the godly mans School or Academy it is his study or library The Heavens and all things therein are so many books whereby he admireth the wisdome of God Rom. 1. If the very Heathens might make this use of the world How much rather the godly who from Gods making of the world do gather many excellent and solid supports As you may observe David never encourageth himself more about Gods support of the Church than from this Argument That he made Heaven and Earth He that did so great a thing what may he not do Psal 19.1 The Heavens declare the glory of God viz objectively as an excellent book declareth the glory of the Author but as he who would understand the excellent sense of a book must peruse it and understand it So he that would make a true use of the world for the exalting of Gods wisdome and power must diligently meditate on it This is that which one man saith the world is a godly mans mentaliter in his mind because by that he takes the occasion to admire God and to be affected in all love and fear This is the right consideration of the Heavens not to prognostick future contingencies which God reserveth as a property to himself but thereby to advance the wisdome and power of God Thus every herb every creature is a tongue yea the whole world is but one great tongue proclaiming aloud that there is a God Let then the world be thy study all the creatures so many books Do ye look on a watch or some curious needle work and admire the workmanship and shall ye not much more the world as Gods work Arianus Epictetus speaketh well to this though an Heathen condemning the negligence of men herein How many goe farre saith he to see the workmanship of Phidias and judge themselves unhappy if they die before they have seen that sight and shall not we much rather admire this world that is made by God Secondly The world is a godly mans Because every thing therein is given him for his necessary use Though he hath not every thing yet he hath as much as is needfull to him Rom. 8. If he hath given us Christ how shall he not with him give us all things else If you take a man into your house and bid him call for what he will he may command every thing in the house though he doth not call for all things but what is for his use that is as if he had all And thus
was for his eternal torment They call such things the blessing of God and so indeed in themselves they are but to wicked men they are curses For as the godly mans afflictions come from Gods love Whom he loveth he chasteneth Heb. 12. so wicked mens mercies come from Gods anger Had God loved thee thou hadst had it may be more afflictions more wants and exercises Secondly Wicked men have not the world Because they are overcome by it the world hath them rather Therefore they are called as you heard the world as if their very souls as well as bodies were made of the dust of the earth whereas the godly have the world as if they had it not they have God and the world too they have Heaven and Earth too they do not prâ—â— the worse their duties are not the more thinne and distracted As Abraham and David these were rich and great men in the world yet if you reade Davids Psalmes you will finde his heart set on God above all these things Thirdly Wicked men have not the world Because they do not own and acknowledge God as the giver of all neither do they live to him but the things of the world are instruments to draw out their lusts to make them the more wicked They take the good creatures of God and abuâ—e them to wickednesse Therefore Rom 8. The whole creation is said to groan under them as being weary of them The very Air the very Earth is weary of them yea the timber in the house and the stones of the wall do witnesse against them they are by the things of the world made more wicked Lastly They have not the world Because they have not an holy contentation of mind They are not quiet or satisfied in their condition they have no true peace notwithstanding all their abundance and the reason is because they have not pardon of sinne and enjoyment of Gods favour with these and they are only blessed who are so Matth 5. Blessed are the meek for they shall inherit the earth You see the whole earth is promised to a meek humble contented spirit whereas a wicked man is compared to the Sea that is alwayes foaming and never lieth still The Vse is two-fold 1. Of Comfort and Exhortation to the godly Comfort in what distresse and strait soever thou art in Say not I have not this I want this I am poor and miserable for thou hast Heaven and Earth onely set faith on work This is the hand to receive those treasures This faith is not a fancy it 's not a foolish imagination but a real investing of thee with all things But it 's of Exhortation also to have the world for thy spiritual use Take heed of the wickednesse of it We have not received the spirit of the world 2 Corin. 4. Oh it 's an excellent thing not to have the spirit of the world but of God! Vse 2. Of Instruction To shew the power and miserable estate of the richest and greatest men in the world that want godlinesse none is so poor so miserable as they Thou sayest this is thine and that is thine Alas because Christ and the Promise are not thine nothing is indeed thine If they be thine they are thy poison thy destruction thy damnation and thus they are thine Or Life We proceed to the third thing in order and that is the several Conditions or Estates we are in Life is yours and Death is yours Chrysostome and Grotius after him limit this to the life and death of the Ministers in the Church If they live enjoying their liberties and outward comforts it 's for you If they die if they lose their liberties and lives it 's for the Churches sake As Paul said He was willing to be a Sacrifice offered up for the Philippians faith Phil. 2.17 This is indeed a truth but as the world is a general so there is no reason but that we should take Life and Death in as General a sense And indeed this limited one may well come under the first enumeration Paul and Apollo all are yours At this time we shall treat of Life The Scripture speaks of a three-fold Life 1. Animal which is in beasts 2. Humane belonging to men as rational And 3. Supernatural or an heavenly life which onely deserveth the name of it The other being but shadows and dying lives Now we shall especially speak of this humane life being perfected with that supernatural life Observe That Godly men do onely live or The Godly onely doe make a spiritual use of their life Life is only theirs 1 Pet. 3.10 He that loveth life and would see good dayes let him refrain his tongue from evil let him eschew evil and do good Here you see the only way to live and to have good dayes is to avoid all evil and imbrace all good Hence Christ John 6. cals himself The bread of life and he giveth the water of life none liveth till they be united to him We shall insist on these things 1. That only godly men live 2. That wicked men though in the midst of all their jollity yet the Scripture doth not account of them as living persons And First The godly man only liveth Because he is united to God and Christ the fountain of life David doth often style God The fountain of life Psal 36.9 And in his favour there is life And in the New Testament especially by John Christ is made the Author of all life He is therefore compared to the Head and to the Vine If the members or branches be separated from these they die and wither presently as John 15. This is so frequent an assertion that we need not dilate on it If not a member of Christ there is no life in thee Aut es in membris aut in humoribus said Austin Thou art either among the members or the humours of the body of the Church Gal. 3.20 Paul said He no longer lived but Christ in him and the life he lived was by faith in the Sonne of God What did not Paul eat and drinke and enjoy the common Aire as we doe Yes this he doth not call his life Oh they live who no longer live but Christ in them Thy sense thy carnal reason thy corrupt affections thy worldly inclinations these no longer live but Christ in thee and his graces Secondly Onely the godly man liveth Because he hath a spiritual and a new life added to his animal life For as the soul is the life of the body so grace is the life of the soul Hence our Saviour cals all wicked men dead men Let the dead bury the dead Matth. 8.22 That is a strange expression but very true No dead corpse is more destitute of life and apprehension than their souls are of any heavenly motions any spiritual hungrings or thirstings All the merry and jolly men in the world they are dead men if living in their sinnes Therefore among the Pythagoreans who kept strict
which have brought them thither Do they not curse and blaspheme the day they were born and that ever they hearkened to Satans temptations Verse 23. And ye are Christs VVE shall now come down from this Text this Mount of Transfiguration concerning which every believer might say It is good to be here and pursue the other matter that is behind Where we may observe the Apostle in a Climax rising higher All things are yours you are Christs and Christ is Gods So that the highest round in this ladder reacheth to Heaven as Jacobs did and the lowest one is in the earth So that you may observe the Apostle now changing his speech before all things are yours all in the Church and in the world is yours Now he doth not also say Christ is yours but you are Christs whereby we see that as the former things spoken of were not for themselves but the godly so neither are the godly for themselves but Christ Thus we have the Apostle mixing water with wine lest it should be too much drunk off and so make giddy All things are yours there is your Priviledge but you are Christs there is your Duty even to see that what ever you are or can doe it be in reference to him Even as at the first God created all the world with the creatures therein for man but man for himself so all things are for the godly and the godly is for Christ We may then observe the difference in this expression and sense between the former and the later First When he said All these things were the godly mans he meant it of spiritual use only not of dominion and power but when he saith We are Christs the meaning is We are wholly his creatures he hath absolute dominion and sovereignty over us And then Secondly All the things are a godly mans he is the end of them but he is finis indigentiae he needs them and wants them he could not tell what to do without them but Christ is Finis assimilationis they are for him not that he needs them but that he might make them more perfect in communicating his grace and holinesse unto them Observe then That a godly man in all that he is or can doe is wholly Christs Ye are Christs The Apostle driveth it to this that therefore they should glory onely in him They are not Pauls or Apolloes but Christs and therefore in him onely must they glory and judge themselves compleat To understand this Let us consider in what respects the godly man is Christs And First He is bought and purchased by his bloud so that he oweth all his being comforts and priviledges onely to Christ 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price So then well may the godly man be said to be Christs for he cometh to be his at a dear rate Never did King yet subject or master a servant at so dear a prize as Christ obtained thee He did undergoe all that agony and shamefull death to free thee from the bondage thou wert in and to make thee his For you must know the clean contrary was true of the godly before made Christs they were the Devils they were wholly his Of him and through him and to him they lived from him all their thoughts affections and actions were from him who ruled in their hearts and they were to him because they wholly did his work and advanced his kingdome But now Oh wonderfull and happy change they are brought out of the dark prison they were in all the chains and fetters upon them are taken off and now they have the robes of Christ put upon them and are made free indeed Consider then how the godly become Christs it is by shedding his bloud we were Satans captives before and now made Christs Oh then why should the godly live to sinne or Satan or the world any more Were they crucified for thee Have they obtained thee at so dear a price as Christ hath Secondly The godly they are Christs Because by his Spirit they are made new Creatures They have a new being For it cannot be that any should be Christs who live in the flesh and are carnally minded Therefore the Spirit of Christ communicateth unto them a new being gives them an heavenly nature enables them to mortifie sinne in all the lusts thereof For this is a true Rule Christs merit and Christs Spirit goe together Where his death is effectual his Spirit is efficacious None can say they are Christs by his death for them that may not say they are Christs by his Spirit forming and fashioning of them Hence they are said To have his Spirit to be in the Spirit to walke in the Spirit to be led by the Spirit Oh then let carnal and earthly men stand aloof off This matter as it doth not belong to them so they understand it not If thou art Christs his Spirit dwels in thee leades thee guides thee enables thee quickens thee So that there are very few who can challenge an interest in Christ after this manner Are not most men destitute of Christs Spirit For the Apostle Romans 18. saith That if the Spirit of Christ be in us then as that raised up Christ from the grave so it would raise us from sinne Thirdly They are Christs Because he is the Alpha and Omega the first and the last the beginning and the end He is the Alpha he is the AVTHOVR and FOVNTAIN of all the spiritual good we have compared theerefore to the Head that gives of its fulnesse to every Member and to the Vine from which every Branch deriveth its nourishment And the Apostle cals him The Authour and finisher of our faith Heb. 12.2 It 's he that giveth life and motion and all spiritual strength to us Now every effect is more the causes then it is its owne Seeing therefore thou hast no good but what thou hast received from Christ thou art wholly to depend on him as the streame is on the fountain as the light is on the Sunne for take them away and these immediately perish Thus he is the Alpha and he is also the Omega and end We are not to live to our selves but to him Paul saith Gal. 3.20 He doth not live but Christ in him All our graces are to carry us out of our selves to Christ our faith in Christ our love and affections to be pitched on Christ If we preach it is to set up Christ if we eat or drinke it is thereby to strengthen us that we may the better serve him if what ever we doe or what ever we suffer it is to promote the glory and honour of Christ Fourthly We are Christs in that all our Christian compleatnesse is in him Colos 1.19 It pleased the Father that in him should all fulnesse dwell And again Ye are compleat in him Colos 2.10 So Christ is said To be made unto us wisdome and righteousnesse and sanctification and
so that the King be safe Thus let honours creatures self and all perish so that God and Christ be exalted Every man even he that seemeth to be the best hath cause to search whether he be yet above creatures as well as sinne The Demonstrations of this Truth that no man Vnregenerate can ascend any higher then to some earthly content and Happinesse And first This will palpably evidence it that every man by nature hath lost the Image of God which only did elevate man and made him qualified for the enjoyment of God as his suitable Object God made man after his Image which was righteousnesse and true holinesse so that as he made a woman like man for man to delight in so man was made like God to delight in him Then Adam desired no other good but God While he continued he was above the creatures in his affection as well as in dominion He that had power given him to rule over all creatures could also rule over all his affections He did not over-love any creature or delight in it but subordinately to God Oh glorious and blessed estate But now we have lost all this this Image is defaced Now Sampson hath lost his hair Now the Bird is deprived of her wings Now we are not able to lift up our hearts to him Hence is that expression of Jehoshaphat 2 Chron. 17.6 His heart was lift up in the waies of the Lord. You see even a regenerate man hath much adoe to raise up his dull frozen and earthly heart to enjoy God in Christ He doth like the Artificer that with some Engine and great drawing gets a peice of timber up to the top of that House he is a building such heaving and pulling and tugging is a godly man forced to use to get his heart up to God An unregenerate man then who hath nothing of this Image of God repaired in him no wonder if he hath an heart like Nabal's even a very stone that sinketh down heavily within him This losse of Gods Image is that which beateth downward and makes the earth to swallow us up as it did Dathan and Abiram As the body deprived of the soul presently falls flat to the ground and there it lyeth thus doth every man destitute of Gods Image Secondly This Image of God being thus lost in the room thereof succeeds Original pollution For this light cometh an universal darknesse and confusion Now this native pollution that is a depravation of the whole power and all the faculties of the soul puts the soul off its hinges it takes off the Charriot Wheeles It makes man love where he should hate rest where he should move It makes Princes go on foot and Servants ride In a word the soul is now turned upside down God the Object whom he should with all his soul and might delight in now he loveth not at all and what he is allowed to love in measure and subordination that he doth over-love So that who so doth duely consider what disorder and confussion Original sinne hath put the heart into he will see it cannot be that God should be duely honoured and esteemed by a natural man This curious Watch is now broken all in pieces And as you see a Paralitical hand is weak and quaking not able to fasten upon any thing so is now the soul of man towards God Insomuch that Ambrose complained of it as our great misery that Cor nostrum non est in nostrâ poâ—estate our heart is not in our own power but is carried hither and thither up and down as the force of original corruption doth drive it How abominable then are those Doctrines that advance the power of nature Some determining that a man is able by nature to love God above all things and that it 's as easie to do things in reference to God as the creature If saith Molina no mean Jesuit I have power to throw my money into the Sea why cannot I as well give it to a poor man out of love to God Such presumptuous Doctrines as these arise from the ignorance of that horrible confussion and disorder which is now upon all by nature Thirdly If a godly man though regenerated and partaking of the Divine Nature do yet grapple and conflict with this sinne of creature affection above God then certainly an unregenerate man is over-mastered with it For this we may conclude on that what all the regenerate men are combating with that is victorious and predominant over all natural men It 's true the regenerate men differ in their fightings and conflicts some do find it a greater difficulty to loose and wean their affections from one thing more then from another and so the natural man one is more easily captivated to one earthly good then another yet in the general As â—here is no unsanctifyed man but one creature or other reigneth or ruleth in his heart so there is no godly man but something or other it is that he can hardly mortâ—fie some secret and subtile motions of soul he hath So that did not grace check and withâ—tand that creature that object would damn him at last If Eve though in a state of Integrity could be tempted by an object alluring sense how easily then may we be ensnared You read when our Saviour spake that amazing sentence That a Cammel might as well go through the eye of a needle as a rich man be saved they made this unversal exclamation Who then can be saved What rich man might have been a proper consequence but they say in the general Who then implying there is no man no not a godly man but if God should not keep down that Cammels bunch he would have some creature or other to be as affectionately and prejudicially to his salvation carried out unto as the rich man to his wealth I then the godly man can so hardly say Whom have I in Heaven but thee and in earth in comparison of thee no wonder if the earthly man fall down to the ground as the Aegyptians like a stone into the Sea That which is fighting and active in a regenerate man must needs be conquering in an unregenerate Fourthly That sinfulnesse which cannot be rooted out and conquered by those things that are above nature and are in the next degree to grace that certainly will abide prevalent till grace it self come That which Elisha's Servant nor his Staff will do but Elâ—sha must come himself that is hardly cured Now thus it is an unregenerate man may have great abilities may have the common gifts and graces of Gods Spirit he may be admirable in the whole way of Religion and yet this man who hath God and Christ so often in his mouth may have the world and creatures more in his heart So that he may in his heart say Who will shâ—w me any good when yet at that time he may say Lord lift up the light of thy countenance For this latter is not
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
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
he beggeth but for the Treasury To have this is to have the Ocean not streames To have this is to have the Mine not some fragments of gold Oh then is it any wonder if this light of Gods favour be thus to be preferred seeing it 's the Treasury of all the comforts we have God then saith Ask of me though it be to the whole Kingdom yet I will not deny thee I mean in this sense That there is not one mercy in all Gods Store-house there is no choice dainty in his Cellars but thou hast the Key to open it when thou pleasest For in the fourth place This phrase doth imply That God hath a peculiar respect unto his Children That he regardeth them with a more special favour then all the world For the face of God to speak after the manner of men is over the whole world There is nothing hid from it But then this shining of his face this propitious and extraordinary favour it 's only to those that are his All the people of God they are his favourites And as Pharaoh regarded Joseph in a farre other manner then he did his other Subjects he makes all the Land to be his Thus doth God to his own Children He giveth them Heaven and Earth He makes them Heires of all the glorious Promises that are made in the Gospel So that Gods face towards them is in an extraordinary manner It denoteth a peculiar respect to them Hence it is that they have liberty to come with boldnesse unto him They have the secrets of God manifested unto them These are admitted into the holiest of holies whereas others are commanded to be in the outward Court only Fifthly This phrase of the light of Gods countenance upon a man implyeth the Efficacy and powerfull Effects thereof For as the Sunne by its beames doth enlighten the whole earth and gives life and motion to every thing thus also doth God where he favours Where he is pleased there he doth communicate all those necessary and precious comforts which he vouchsafeth unto his Children None ever seeketh the face of God in vain It 's not a vain thing to have the favour of God For his love is active and he doth communicate himself unto such to the greatest of their expectations Whence is it that God in time doth sanctify his people doth justifie them doth pardon sinne and heal their corruptions Is not all this because his countenance shineth upon them Well therefore may David pray for this above all earthly advantages whatsoever For if he doth enjoy the face of God then there cannot any thing be denyed him It 's from this that he may presse for forgivenesse for holinesse It 's from this that he may importune for any spiritual benefit he stands in need of As she said If thou lovest me how canst thou deny this and that to me So if thou lovest me if thy face be towards me why is this or that mercy denyed unto me If I have the Sunne how cometh that to withhold its beames from me And indeed this is mainly intended in Prayer that it should be the light of his countenance acting and operating That it should be putting it self forth upon his soul Sixthly This acting of Gods face in reference to the godly implyeth it self two waies First In respect of outward and temporal mercies It 's from this favour of God that his people have any outward comfort in mercy towards them For although wicked and ungodly men they may have abundance of these outward things yet it doth not come from Gods loving kindnesse to them They have them in his anger and they use them to their own perdition But it 's not thus with the godly Every mercy though never so little comes from the light of his face towards them So that though they have never so little if they have no more then Lazarus crums yea they cannot get them yet they are better then those who have the greatest portions of the world for these have the favour of God with it Which made David say A little that the righteous hath is better then great abundance of the wicked In this consideration as well as in others that he hath it with the peace and favour of God he is the child and the friend of God in all this If he said he did not rejoyce so much in Dono uam ab te dato This is much more applicable to the people of God What they have they do not so much rejoyce in it as that it cometh from the favour of God Again The light of Gods countenance sheweth it self in spiritual mercies And these are a certain and sure effect demonstrating of it Whosoever can find the least degree of Gods grace in his heart that hath the experience of any humiliation for sinne of any heavenly-mindednesse though these things are but smoaking yet he may conclude that the light of Gods countenance is lifted up upon him Oh then whosoever thou art that findest grace in thy soul rejoyce not so much in that as of what it is a sign of what it doth so palpably demonstrate Alas even our very graces as they are inherent in us can afford us little comfort in themselves for they are subject to many imperfections and weaknesses We have many sighes and discouragements because of them Only as they are Evidences and Demonstrations of Gods favour that from them we may certainly conclude the face of God shineth upon us So they afford unspeakable joy And therefore this is one reason why a man may more rejoyce in the least degree of grace discovered in himself then in the greatest outward mercies whatsoever For we may have the wealth of Solomon the long life of Methusalem and yet for all that have not the least of Gods loving kindnesse to us But on the other side though afflicted though persecuted though opposed though shut up in dark dungeons yet the discovery of grace within us doth make us to conclude that the gracious eye of God is upon us So then it 's the light of Gods countenance that is the efficacious cause of all the mercies we do enjoy As Christ when he looked upon Peter that made him go out and wâ—eâ— bitterly Thus it's Gods gracious eying and looking upon us that makes us go forth into any expression of grace Seventhly This phrase of the light of Gods countenance shining upon a man doth imply the notice and knowledge of this For so Gods light is often called that knowledge which he giveth of him And indeed though the face of God do shine upon a man yet if he be blind or in sad darknesse of heart that he is not able to behold it then it 's all one to him as if did not shine at all So that David prayeth that he might have the knowledge and sense of this upon the soul Solomon saith Lâ—ght is sweet but it is to those that do behold it The darkest â—ight and day are
filled with God Thirdly Those can only desire the light of Gods countenance that do renounce their own righteousnesse That do not justifie themselves or put confidence in their own righteousnesse Commonly there are none more ignorâ—nt and stupid about this glorious priviledge then the civil pharisaical and formal men who placeth all their trust in the good works they do Those affections and that hope which should be placed on God they are apt to put upon their own seeming righteousnesse Hence Mat. 5.3 our Saviour pronounceth those blessed that are poor in spirit for theirs is the Kingdom of Heaven And the Virgin Mary magnifieth God in her Song Luk. 1.53 He hath filled the hungry with good things and the rich he hath sent empty away Not only the prophane man who trampleth this Pearl under his feet but even the formall civil man is a great stranger to this petition This favour is wholly a strange thing to him and all because he is full of himself He makes his good heart his good workes a god a saviour to him and so no wonder if he seek not up to Heaven and desire light from thence Yea in godly men it is thus that the more debased and self emptyed they are the more is their fellowship with God The more do they place their happinesse in beholding of him As you see it was with Paul Who laboured more then he yet Who undervaluing all his graces more then â—e And all this was that Christ might be wholly exalted Oh then know that there is nothing doth so much bolt out this glorious light from shining into thee as self-confidence as self-righteousnesse And this is the reason why God doth so many times withdraw his gracious presence from his own Children that they are in the dark and cannot see any grace and the least spark of heavenly fire within themselves and all because they are apt to be lifted up They must have these thornes in the flesh else they would depend too much upon their own strength and their own graces And when they have been thus humbled then at last they come to esteem Gods favour more then ever as Paul's passengers after a stormy black time rejoyced to see the Sun more then ever Fourthly Such only can esteem the light of Gods countenance who are a spiritual and an heavenly people who have the holy Image of God repaired in them He that is of the earth is earthly and speaks earthly things Joh. 3. but he that is of Heaven is heavenly Such as we are in respect of our spiritual constitution such are our operations and our inclinations No wonder then the natural man desireth not the favour of God for he is in a corrupt and sinfull estate and so can desire nothing but what is suitable thereunto Whereas on the otherside he that is made heavenly he that hath an holy frame of heart the motions of his soul ascend upwards still As you see by David How often doth he professe the breathings the longings and thirstings of his soul after God He cryeth aloud that he hath nothing in Heaven and Earth but God He makes God his Portion his Shepherd his Refuge his Hope his all things unto him Whence is David thus carried out to the favour of God but because of an heavenly heart within There could not come such sweet fragrant smells but because his heart was like a spiritual Garden You see all like desireth and delights in that which is like And if a godly man love to see the face and have the company of another godly man how much more must he desire God himself Oh then complain of that heavy lumpish earthly heart of thine that doth not often say My heart breaketh for the longing after God at all times As the Hart desireth the waters so pants my soul after thee O God If thou complainest that thou hast affections for every thing but God thy heart is taken with every comfort but him Oh bewail this dull and sinfull frame Thou wantest heavenlynesse Thy heart and conversation is not in Heaven Fifthly Such only pray for the light of Gods countenance as live by Faith and are affected with things as revealed by the Scripture It 's as impossible for a man living wholly by sense and upon worldly Principles to rejoyce in the favour of God as a worm that crawleth on the ground to delight in the Sunne Faith is that noble grace which is like Wings to the soul to make it fly up to Heaven We see it in Paul What was that which so raised up his heart to Christ What is that which made him to sit with Christ in heavenly places What is that which is the substance of things hoped for to every Believer but Faith We are all lame cripples till Faith heal us And this is the reason why all worldly men have no more sense of this divine Benefit then the very bruit beasts because they are wholly strangers to the life of Faith For it 's not the bodily eye that can see the face of God neither hath God any bodily face or eyes but these things are wholly spiritual And therefore as the deaf ear cannot be affected with melodious musick so neither can a natural heart discern of this light of Gods favour Oh then acquaint thy self with Faith This is a Prospective-Glasse that will discover such Objects to thee that of thy self thou couldst not apprehend Faith makes us to behold the glory of Gods favour We are starke blind till Faith open our eyes Sixthly Such onlâ— can esteem the favour of God who have had the experience of the sweetnesse and excellency of it A man that hath not tasted Honey knoweth not how sweet it is Therefore David calls upon the men of the world to taste and see how good God is If the natural man ever had any experimentall feeling of Gods favour and his love then he would quickly have another heart be of another mind Then he would sell all to get this Pearl But all the while men are unregenerate they know no other good then that of the creature It hath never entred into their hearts to conceive what it is to have the face of God shine upon his people Insomuch that all the invitations and allurements are in vain untill God be pleased to come into the soul and discover his sweetnesse and consolations to him The experienced Christian that hath often drank of this Wine still remains thirsty and desirous after more For whereas the having of earthly things doth satiate and at last nauseate a mans heart so that he hath enough in this heavenly enjoyment of God he never hath enough but the more he hath tasted of it the more hungery he is still Alwaies praying with David Oh when will he come to me When those in the Canticles asked the Church which was so ravished with Christ preferring him above ten thousand What is thy beloved more then others it was an Argument they
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
was sweeter then the honey or the honey-comb to him Doth he not say That his heart panted after God like a parched wildernesse and more then the hart doth after waters And whence is all this but because David is a man after Gods own heart And indeed it 's wholly impossible that a man should rejoyce in any spiritual Object till he himself be made holy As our Saviour told his Disciples He had other meat to eat of then they knew of So hath every godly man other joyes other delights then any natural man can conceive Therefore do not keep off from godlinesse for fear of loosing thy joyes do not think that is to bid farewell to all cheerfulnesse and gladnesse of heart but rather thou never yet didst know what true joy means as yet thou art a stranger to it for none but a regenerate man can enter into this Joy Sixthly This joy which God puts into the hearts of his people it 's unspeakable and unexpressible Like that new Name and hidden Manna which none knoweth but he that hath it Prov. 14.12 A stranger doth not intermeddle with this joy There are some things that are so experimentally perceived by us that a man cannot expresse them He feeleth them and is fully perswaded of them yet he cannot tell how to expresse this to another As life a man doth feel and know he liveth yet who can tell another what his life is Job was in bitternesse and sorrow and it was above his expression his Friends censured him but saith he If your souls were in my stead you would judge otherwise If you felt what I feel you would be of another mind And thus it is in regard of spiritual joy You are apt to condemn the generation of the godly Why will they be so strict and precise Why will they not runne into the same excesse of sinne and enjoy the ungodly pleasures of the world as others do Oh know you speak foolishly in this thing If your souls were in a godly mans stead if you had ever felt what they feel if you had ever perceived upon your souls that which they have done you would quickly change your minds and your conversation also You would then say An hour of this Joy is more then a thousand years of the worldly joy That a drop of this is more then an Ocean of carnal pleasures This made David call upon wicked men to taste and see how good God is If you would taste if you would set your selves to try what this Joy is you would then quickly perceive a difference But none knoweth this save those who have the experience of it Seventhly The nature of this joy is to put a man upon all holy actions Upon active and serviceable waies for God And thus in regard of its Effects and Operations it differs from worldly joy as much as Heaven from Earth or Gold from drosse For when the heart of a wicked man is merry what doth it put him upon but ungodly practices Then they must go to their cups to their sports then they must go to their frolick and wanton playes Thus their joy makes them very wicked whereas this godly joy putteth a man upon praising and blessing of God Is any man merry let him sing Psalmes Jam. 5.13 It puts him upon more servent and cheerfull praying hearing and no Christian is so active and lively as he that is joyfull Neh 8.10 The joy of the Lord is said to be their strength There needeth not then any great labour to discern the godly mans mirth and the wicked mans For the wicked he encreaseth his sinne thereby he is more hardned to do wickedly This joy is like the Devil to the herd of swine which were hurried violently to hell they would never do that in a sober sad spirit they do then We have declared the nature of this heavenly gladness absolutely Let us now consider the aggravation of it comparatively to all other pleasures whatsoever that so all unregenerate men may see they live to their loss and that one day in godliness affords more true solid comfort then the whole life of a wicked man though he should live Methusalem's age And First Spiritual joy exceeds all wordly in regard of the purity of its nature It is an unmixed joy there is nothing adhering to it to make an abatement or put a check to it whereas all wordly joy hath gall as well as hony there is no Rose groweth without its pricks Look over all the wordly comforts that every where are enjoyed see if they have not a But in them as was said of Naaman the Syrian He was a great man an honoured man a rich man but he was a Leper that took off from the rest So of every unregenerate man He hath such an estate such friends such advantages to delight in but there is such a sinne and such a sinne which if rightly considered would marre all his comfort Do not thou therefore set thy soul to rejoyce and to take its ease for there is either the commission of such sinnes or the omission of such duties that would quickly wound thy heart and take thee off from all thy jollity whereas now come to this heavenly joy there is joy and no cause of sorrow joyned with it This is like the upper region where there are no Meteors Look round about thee Think of God of Christ of eternity of death yea of sinnes and thou hast cause to rejoyce for all these things work for thy good It 's true there is a time when the godly are called to mourning when they are to fast and humble themselves but consider this holy mourning doth not oppose but encrease heavenly joy The more thou canst mourn for thy own sinnes or the sinnes of the Nation the greater is thy joy in the Lord So that such mourning doth make thee abate of thy natural and earthly comforts but not at all of thy heavenly comforts So that heavenly joy is of such a pure nature that it 's better then gold it cannot have any dross mixed with it it 's like the pure flames of the fire which cannot receive any mixture with it Therefore do then consider over all thy worldly delights Was there ever any that did afford meer matter of comfort Is there not some occasion of grief of vexation of discontent as well whereas all heavenly things afford only delight and no trouble at all Secondly Spiritual joy is more cordial and substantial it doth more inwardly possess a man then any earthly joy can do Disce gaudere said Seneca Thou hast put it into my heart saith David Psal 33.21 Our heart shall rejoyce in him and Psal 3.5 My heart shall rejoyce in thy salvation Hence you heard it was called unspeakable joy and the peace of God which is the cause of this joy is said to pass all understanding Therefore our Saviour prayeth Joh. 17. that this joy might be filled is them a notable
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