experience of Gods goodness and power to his people formerly may incourage them to trust in him for the future Paul was delivered by God and therefore he trusteth he will deliver him Thus David also argued 1 Sam. 17. 37. God had delivered from the Lion and the Beare therefore also he trusted he would from that uncircumcised Philistian Hence at another time David professeth He will remember the mercies of God which had been of old for these are of great use to keep the heart fixed for the future We have the Apostle expressing his confidence even concerning others and that in the matter of grace and salvation from the foundation God had already laid that spirituall building Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you will performe it till the day of Jesus Christ That this hope in Paul concluding from one deliverance to another was fixed upon may see also at another time 2 Tim. 4. 18. Where having acknowledged Gods mighty prefervation to him in that he was delivered from the mouth of the Lion he addeth And the Lord shall deliver me from every evill work How greatly then are the people of God to be reproved for their diffidence and distrust who though they have the Word of God and the workes of God the promise of God and the providences of God upon which to quiet their soules concerning all events to come yet upon every new trouble are as much tormented and perplexed as if they had never heard or known any thing of God To amplyfie this consider 1. That although we have in many particulars found the goodness and power of God to us yet every new trouble every new danger is ready to startle us and to overwhelme us The Children of God in any new exercise are many times as much to seek as if they had never been delivered by him They are ready to feare that now they shall sink though hitherto preserved Even as David when his trust in God was weakned then he cryeth out He should one day perish by the hands of Saul all the great deliverances vouchsafed to him did not settle his heart for the future Such therefore is the diffidence and sinfull fear which is ready to surprize us upon any new tryall that we are apt to think though God hath done thus and thus for us yet can he conquer this temptation can he help out of this trouble This is worse then all the rest and can he deliver herein Even as we read of the people of Israel who had the experience of so many wonderfull preservations and miraculous mercies bestowed on them in the Wilderness Psalme 78. 19. yet questioning Whether he could furnish a Table in the Wilderness and Verse 20. Behold he smote the rock and waters gushed out can he give bread also See here how they limited God to one mercy and to one deliverance now this was so great a sinne that the Psalmist cals it a speaking against God it was Blasphemy and he addeth an aggravating particular yea they speak against God as if this were a greater sinne then all their former rebellions therefore it is said Verse 21 22. The Lord heard this and was wroth his fire was kindled against Jacob Because they trusted not in his salvation Oh let this be a dreadfull instance never to be forgotten by thee how often doth thy heart say such things God hath hitherto maintained hitherto delivered hitherto provided for me and mine But Can he furnish a Table in this Wilderness can he succour me in this exigency that I am now plunged in Oh take heed of such distrusting thoughts it is speaking against God it is a kind of blasphemy 2. Although the promise of God be ground sure enough for us to trust in yet such is our weakness and infimity that experiences and sensible props do wonderfully promote our faith Could we act purely and perfectly from Divine Motives the promise of God would be as good to us as all the experiences in the world for it is the word of him that cannot iye and therefore nothing of sense or reason is so sure as that of faith But because we consist of a body as well as a soul therefore as in other things God doth condescend to our weakness so here also The Sacraments and miracles were vouchsafed by God to confirme our faith not that they add any certainty to the promise or can bring more authority to it only in respect of our imbecillity so they became helps to our faith Thus also when we have great and glorious promises which may abundantly satisfie us so as to conquer all distrustfull and perplexing thoughts yet experiences joyned with these and when we see him fullfilling with his hand what he hath spoken with his mouth this doth greatly add to our confidence It is true our Saviour saith John 20. 29. to Thomas who would not believe unless his sense did confirme him Blessed are they that have not seen and yet have believed because such do give more glory and honour to God As Abraham did who regarded the power of God resting on that and considered not Sarahs dead Wombe Yet they are not wholly cast off by God who do believe and see also There is a time when we are to trust in God before we can have experience of Gods dispensations such is the time of conversion Then the soul being brought into the deeps of the Lord then it being in divers and sad agonies the heart is more difficultly brought to trust in God For all things are then new the soul never felt such temptations before it was never in such feares before it is ready to cry out Never any was in the like case with me what will be the issue of those wonderfull things in his soul he knoweth not All this diffidence is because at that time the believer had no experience of Gods dealings is not acquainted with the deep mysteries of God in bringing us to salvation our with the depths of Satan who indeavours our destruction But when once the soul cometh to have more experience of Gods works upon it selfe and is more acquainted with the wayes of God then he comes to hope whereas before he was ready to cast off all in despaire If then God hath from year to year trained thee up in many experimentall discoveries of soul-mercies and body-mercis how inexcusable wilt thou be if thou are ready to be shaken and to loose thy hold upon every new trouble Gods promise should be enough to thee thou needest no more If a man that is faithfull and able should assure thee so much thou wouldst rest contented How unworthily then dost thou deale with God when his word and his workes put together yet do not compose thy heart Oh remember is not he the God that created light out of such darkness as did once cover thy soul Is noâ— he the God that helped in
Ministry or preaching should ever do them any good And therefore you see when Isaiah was sent to preach to the people of Israel Chap. 6◠it was not to open their eyes or soften their hearts but the clean contrary to shut their eyes and harden their hearts Do not therefore question the Call of a Ministry if the work of conversion be not so general as might be expected For consider the people are they not like the ground the Apostle speaks of that having often drunk in rain yet bringing forth nothing 〈…〉 sing Heb. 6. 7 8. A terrible place it is if they had been a people bringing forth herbs fit for use then God had a blessing for such ground but because they are only briars and thorns the end is to burnt So that though the Ministry doth not work in a saving way yet it 's in a damning way and this discovers the Call to be of God as well as the former because he punisheth people thus for their unthankfulness and unprofitableness But 2. The Ministry of God is not onely for conversion but edification and building up If therefore God makes the Word usefull for further illumination and sanctification this discovers it to be of God Hence Ephes 4. 13 14. There is a two-fold use of the Ministry spoken of One to perfect and to carry forward to an higher stature in Christ and the other to prevent errours and to safeguard against all heretical wayes Now the edifying and building up of the godly is of great importance The Apostles wrote their Epistles chiefly for this end to increase that godliness which was already begun Lastly The Minister whose call is of God and dischargeth it faithfully shall have a great reward from God They that turn others from their sins shall shine as the stars in the firmament The Apostles shall sit upon twelve thrones whereas those who runne without a Call and work without a Commission their labour is in vain and God will ask Who hath required these things at their hands Yea both they and their Office shall be destroyed so that in stead of a reward they will meet with severe punishment Then on the peoples part it is of great consequence for them to be assured of this Let a man esteem of us 1 Cor. 4. as the stewards of God Oh if you receive the Ministers as from God as having commission from him with what reverence and obedience will this be But especially you will take heed of opposing and setting against them lest ye should be found fighters against God Therefore let the Use of this be of Conviction especially to such who acknowledge us the true Ministers of the Gospel You who receive us as your Ministers and cry out against all those that question their Call Now out of your own mouths you will be condemned if you do not receive their Word as it is indeed the word of God and not of man Oh therefore do you discover the experimental work of the Ministry upon your hearts Let it be said of you as of these Corinthians They were his Epistle to be read and seen of all men You are our walking Sermons all may see what we preach by your lives you are our Sermons to be read and seen of all men SERM. VI. Of the proper and appellative Names of our Saviour Jesus and Christ In what sense he is Jesus a Saviour and how Christ the annointed of the Lord. 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe second main particular considerable in this inscription is the Efficient Cause or Author of this Apostolical Office he mentioneth and this is said to be Jesus Christ These words may be considered either absolutely as they declare unto us the Lord Christ Or relatively and respectively to Paul's Apostleship And from both these considerations profitable matter will afford it self In the absolute consideration we may take notice of our Lord and Saviours Description 1. Of his proper Name which yet doth denote his Office Jesus 2. His appellative Name Christ We shall conclude both these at this time And For the first word Jesus Osiander otherwise a learned man hath a singular opinion viz. That Jesus comes from Jehovah only the Hebrew letter Shin is interposed because he is called Shiloh Gen. 49. his conceit being that as Christ himself was compounded of two Natures so ought his Name to be of two names the one viz. Jehovah signifying his Divine Nature and the other Shiloh his humane Nature One Argument he urgeth is from Phil. 2. where God is said to give Christ a Name above all Names Now saith he the Name Jesus was common to many others therefore he had such a peculiar name as none ever had But that is a gross mistake as if Name were there taken for a Word and not for the Person or Office signified thereby No less absurd is his notion also That whereas the word Jehovah was ineffable not pronounceable before a figment of the Rabbins by this addition of 〈◊〉 it is made utterable To this purpose almost Castalio likewise who makes the word compounded of Jehovah and Ish vir as if it were God-man but not only the general consent of all but the reason that the Angel gives of this Name makes it evident that Jesus is the same with Joshua for so the Septuagint render that word sutably to a Greek termination and so comes from Jashang to save and therefore the Angel saith He shall be so called because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall save his people from their sinnes So that this name is very expressive In nomine Jesu totum latet Evangelium The whole Gospel lieth in this name of Jesus or a Saviour The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so comprehensive that Tully saith The Latinists cannot comprehend it in one word sospitator comes neerest to it In the Old Testament we read of two very eminent that had this name and both of them are made Types of Christ Joshua who lead the people of Israel into Canaan when Moses could not do it So Christ brings us to Heaven which was impossible to the Law and Joshua the high Priest mentioned by Zechary who being first accused because of his despicable garments was afterwards covered more gloriously So Christ our high Priest in the time of his Humiliation was condemned and of no reputation but in his Exaltation was magnified and exalted gloriously The word thus explained we observe That the Lord Christ is a Jesus a Saviour to his people This truth should be sweeter than the honey or the honey-comb to the lost sinner Christ hath some names of terrour and dread as when he is called a Lion and a Judge some again of love and comfort as this of Jesus which as Bernard saith is In ore mel in aure melos not that the name or the sound of words is such and therefore that superstitious custome of bowing at
experimental knowledge which may be accompanied with some kind of sensible affections Mat. 13. the temporary believer received the word with joy You see then that some may have joy and that from the Word yet this not be the true saving knowledge or faith Heb. 6. some are there also said not only to be inlightened but to have tasted the good word of God Here you may observe that some may tast may have joy all which do inferre some affectionate inward experimental workings on the soul and yet not attain to have the true and honest heart And the reason is because these affectionate workings they are but transitory they quickly vanish away There is no setled constancy or permanency in them So that we are not to give credit to all the affections nor to all inlargements that we may find in our selves even about holy things but we are to be sure that there be deep rooting enough Hence Fourthly All experimental workings of the soul are to be judged and tryed by the Scripture Our hearts being full of guile and imposture the devil also transforming himself into an Angel of light hence it may come about that we may have the experience of much joy of many inlargements and yet all the while be in the devils waies Hence it is that all Sectaries almost will tell us of the great support and comfort they have had and that ever since they embraced those new waies yea some make themselves to be the only spiritual men that all other are in the flesh as Tertullian wrote a Book against the Orthodox stiling it Contra Psachicos as those that were meerly natural in the mean time he pretended to private revelations The experiences therefore which we find in our souls we must examine and try lest we make that to be of God which is indeed of the devil No doubt many deluded souls in dangerous and damnable waies comfort others of the same way with them by that comfort wherewith they are comforted not of God but of the devil Therefore let our experiences especially of comfort be judged by the Word in these Particulars First In the manner and way how thou comest by them Are they by the Scriptures truly understood I say truly understood For if thou abusest Scripture putting thy own sense upon it and thereby receiving comfort it is no longer then Verbum Dei but verbum tuum thou wrestest it and makest it thy own or the devils and not Gods If therefore thy experience of comfort be grounded on the Word if thy consolation flow from hence then this will abide That we through comfort of the Scriptures might have hope Rom. 15. 4. The Spirit of God doth first lead into all truth and then into all comfort Secondly In the original and the efficient cause is it from God from the Spirit of God Or from the devil who may harden thy heart and make thee have such joy as mad men have not feeling their own misery The comfort and the joy that is truly so is still attributed to God and the Holy Ghost as the fountains thereof Thirdly Doth thy experience of Consolation make thee more humble and empty Doth it drive thee out of all thy vain carnal confidences This argueth it cometh from God if with the Centurian when Christ cometh to thy soul thou sayest Lord I am unworthy this joy this consolation should enter into me And therefore the more comfort the more lowly and debased in thy own eyes And never more then when the most joy This is a good experience of comfort as coming from God So also if this comfort be conducing to holinesse if by this thou art more quickned to mortifie sinne to subdue the corruptions that remain if this be like oyl to the wheeles thou art more fervent more zealous in all holy duties then make much of this comfort for it cometh from Heaven If then we have the experience of Gods working upon our souls both in the way of grace and the way of comfort then and never till then are we fitted to deal with the souls of others And there are these Reasons First None can wisely be a Physician to heal a disease in another unlesse he have skill and understanding in the nature of it and the fit remedy for it Now while a man hath no experimental knowledge of Gods workings upon his own soul he hath no skill no heavenly heart about the diseases in others souls Bring a poor wounded soul that is burdned with sinne that would be directed into Evangelical comforts to a Pharisaical self-righteous Doctor and alas he will as Ely thought the poor weeping woman bitter in soul and praying to God to be drunk so will these think such an one mad and foolish Hence you heard Christ would be tempted as we are that he might succour those that are tempted that he might have the tongue of the learned to speak to such who are weary Those that have not been thus humbled thus exercised thus comforted they are no waies able to be any helpfull comforters but like the Priest and the Levite will passe by those who are thus wounded Secondly As such can have no skill or understanding so they cannot have any sutablenesse of pity and compassion to those that are so afflicted in spirit and needed comfort She said Non ignara mali miseris c. The experience she had of miseries made her pity those that were in the like God would have the Jews be kind to strangers because they had once been strangers themselves Thou that hast been in the deep waters of Gods wrath thou that knowest how insupportable it is to feel the frowns and wrath of God for sin with what melting bowels with what pittifull affections wilt thou be like the good Samaritan Hence it is that as the Lord Christ himself did conflict with the wrath of God being in unspeakable agonies so also many of the choicest servants of God especially Ministers have been under the harrow and hammer of these desertions that they may be more polished for Gods building Luther doth manifest in several places what the great works of God were that he felt on himself so that though of a stout and undaunted spirit yet the anger of God did beat him to powder and finding no help for his afflicted soul in any Popish Principles no more then the Dove could place of abode while the waters did overflow at last when it pleased God to comfort him by Evangelical comforts through a right understanding of Christ and righteousnesse what a tree of life did his tongue become to others How many did he comfort by those comforts God had comforted him Calvin also it 's noted of him that he was a man of deep and retired thoughts within yet did retain them much in his own brest and no doubt by this he was the more prepared to be an excellent Instrument in the Church of God We see
then he only that hath the experimentals either of the bitternesse of sinne or the sweetnesse of the Gospel is only able with a tender heart and hand to cure a wounded soul And certainly if the Apostle make this an Argument Gal. 6. 1. to rejoynt as it were one that is overtaken in a fault because the most spiritual may be tempted how much rather when thou hast been tempted So that this experimental way in holy things worketh much commiseration and sympathizing with those who groan under the hand of God upon them When Judas was in that perplexed agony crying out I have sinned in betraying the innocent blood with what stony and seared hearts did the Pharisees reject him saying What is that to us look thou to that It 's a mercy for broken-hearted sinners to fall into the hands of a tender experienced Believer who hath felt what they feel and so is able to conceive of their sad estate And indeed even as for instruction of the ignorant there needeth much patience so there doth also pitty which will put thee upon unwearied diligence to comfort the dejected For it is not a work soon done they must bear with many infirmities they are full of subtile objections and when they are for a while comforted they loose all presently again insomuch that he must have tender bowels who is not wearied out with their weaknesses Thirdly Such experienced ones are only able to deal with tempted souls to instruct and comfort them because the afflicted find such only reall Such are in earnest He that hath experimentally felt the bitternesse of sinne maketh it manifest to others that it 's not meer Oratory or Eloquence that sets him against sinne but something within that he feeleth burning like fire within The very Heathen could say Si vis me flere dolendum est primo tibi A man that hath not inwardly felt the power of truth upon his heart he is so cold so formall so lazy that you cannot tell whether he believeth the things he preacheth to be true or no. And so also for comfort must it not much satisfie the dejected soul to meet with one under the same temptations under the same fears and yet now prayeth with joy heareth with joy Thou canst find all thy heart as it were in him and yet he is delivered he is comforted who thought it as impossible as I do Whereas if a man be a stranger to these workings of God the tempted soul flyeth off saying He knoweth not how to judge of these things I can give no credit to him Fourthly Such are only able because they alone are faithfull They dare not flatter them they dare not sooth them They will give them no comfort if there be no cause for it Now the truly broken soul loveth this faithfull dealing better then flattery There is a woe to those that made the heart of those merry whom God would have made sad And there are many in the ministerial Office that are unworthy and flattering in this case comforting every one that lyeth a dying though never so prophane Now he that is truly humbled careth not for such a mans comfort he knoweth he will not deal faithfully he will send me to hell with comfort And whereas it is one rule that experienced Divines give to tempted souls That under their fears and doubts they must believe the judgment of the Ministers of God about their condition rather then themselves this must be understood of sound faithfull and experienced Ministers otherwise it is a most dreadfull thing to fall into the hands of fawning flattering Ministers who will encourage them and send them to Heaven when they themselves know not either what true sorrow for sinne or true Evangelical comfort meaneth Use 1. Of Exhortation to the Ministers of Gods Word not to think learning study reading of Books enough to qualifie thee for a Ministerial employment but implore much the work of Gods Spirit herein A good heart a gracious heart will help as well as good Books Do not rest only upon studied and acquired gifts but pray also for infused and inspired Use 2. Of Instruction to the people of God How usefull it is to communicate their gracious experiences one to another much edification much consolation may come hereby Whose sadnesse hast thou comforted Whose deadnesse hast thou quickned It may be thou hast learned a precious receit how to cure such a sinne such a temptation and why doest thou not help others SERM. XLIII It is a special Duty incumbent upon every one both Minister and Christian to apply comforts to the Afflicted in a right manner 2 COR. 1. 4. That we may be able to comfort them which are in any trouble IN this final cause we considered the Subject who are fit for this comfort and they are said to be such who are in any trouble Those that abound in mercies need no comfort we are not to give honey to such full stomacks But the troubled the afflicted these are they whose condition we are to commiserate From whence observe That it is a special duty in a right manner to comfort those that are in trouble We are not only to seek the conversion of such who go astray but also to regard the consolation of those that lack it Hence Lam. 1. the Church complaineth That she had none to comfort her The Apostle speaketh of this duty often 1 Thess 4. 18. Comfort one another with these things 1 Thess 5. 11 14. Comfort the feeble minded You see by this pressing this duty so often that we are seriously and diligently to practise it lest as God will judge for neglect of corporal alms to fit objects of charity so also he will call to account for the not dispencing of these spiritual alms Thou hast not visited those who were spiritually imprisoned by the guilt of their sins neither fed those with the bread from Heaven who were hungry Hence it is that the Apostle speaking concerning the incestuous person who was now deeply humbled for his sinne 2 Cor. 2. 7. exhorts them to comfort him lest he be swallowed up with too much sorrow We have a notable instance for this in Jobs friends Job 2. 11. who when they heard of all the evil that was come upon him they made an appointment together to come and mourn with him and to comfort him Thus you see that it is a special duty we are carefully to discharge to refresh the souls of others who are cast down That as the custom was among the Jews and Solomon he giveth a precept about it Prov. 31. 6 7. Give wine unto those that are of an heavy heart that he may drink and remember his misery no more So we are in a spiritual consideration to give the wine of the Gospel to such as mourn for their sins To discover this truth Consider First The troubled as you heard formerly are of two sorts Those who are afflicted in soul as the
the understanding was first in the sense the more expedite they are the more vigorous is the understanding Secondly There is required A particular application of Christ and the promises to our selves by faith For herein lieth the efficacy of faith when with Thomas it saith My Lord my God Or with Paul Who loved me and gave himself for me For as the seeing of meat though never so excellent and wholsome doth not nourish but the eating of it So the beholding of Christ revealed in the Word as a Saviour in the general doth not justifie and pardon but the applying of him to be my Christ and my Saviour For this reason faith is called Iohn 6. The eating of Christs flesh and drinking of Christs blood And the Sacrament of the Lords Supper doth require this particular applying act of faith and this is the foundation for our future knowledge till Christ be ours we cannot know he is ours till Christ be received by faith to dwell in our hearts we cannot perceive that he doth dwell there Happily then the Apostle Peter exhorteth us 2 Pet. 1. 5. To adds to faith virtue By that is meant the efficacy and liveliness of faith in receiving of Christ And then to this we must adde knowledge Knowledge is to follow this efficacious application of Christ Now this is the greater work of our faith as to our justification This is that which the Papists do so declaim against and for which Estius calleth us Specialistas Specialists But certainly this is the acting of faith that maketh us rich that bringeth Christ the treasure into our soul and it is this which the Devil doth so oppose in all the godly Hence are all those fiery darts of Satan all those sad and black aggravations of sinne whereby the soul like that woman with the bloody flux is afraid and trembleth to come directly to Christ It is that applying act of faith that the Devil so diligently would keep thee off whereas if thou didst but taste of this honey as Ionathan or rather plentifully fill thy self with it thou wouldst with much spiritual fortitude pursue and conquer all thy spiritual enemies This was the blessed truth that our Reformers rescued out of Popery being enabled thereunto by the word of God as a Rule and the experimental work of grace upon their souls as a sure witnesse to confirm them therein But this is not all Therefore to obtain this knowledge there is required an Internal sense and feeling of the fit frame of our heart whereby we perceive that we are such who do believe and do love God who do repent of our sinnes upon firme and pure grounds For unlesse there be this inward discerning of what is in us how is it possible to arrive at any certainty Now it is this that the Popish adversaries do most batter supposing it to be the weakest part in the Wall It is true say they we believe the Scripture that speaketh generally Whosoever believeth and repenteth shall have his sins pardoned But when you come to the Assumption But I believe I repent here you are subject to many mistakes here you may be deceived And certainly all hypocrites are deluded in this respect They make false applications to themselves through self-love they deceive themselves thinking they have good hearts when they have them not But this doth not inferre that the truly godly are therefore deceived no more then because an Heretick hath great confidence that he is in the truth yet is deceived it followeth that therefore the orthodox man is also in an errour Because men in a dream are deluded doth it follow that men cannot tell when they be indeed awake We must know then That as we have a certain knowledge by the bodily senses we are certain we hear we see So the soul in her immaterial operations hath a sense and feeling of them We feel we know we understand we love we delight These internal motions of the soule are perceived as well as the things of sense and to say we may be decived here and no truth can be discovered is to turn all knowledge into Scepticisme and to hold Nihil scitur yea that that also is not knowne That nothing is knowne And besides it is directly against Scripture No man knoweth the things of a man save the spirit of a man 1 Cor. 2. 11. This then being laid as a foundation That a mans own spirit doth feel and percieve what are the motions thereof it followeth That when a man doth uprightly and sincerely love God and walk in his way he doth experimentally discern this he knoweth he believeth he knoweth he loveth God But that this may be done there is required First An humble broken heart and poverty of spirit whereby we are emptied of all our own righteousnesse renouncing every thing that is ours hungring and thirsting after Christ and his righteousnesse Every gracious heart that cometh to the knowledge of its sincerity hath this concomitant disposition there is an humble lowly broken spirit it feeleth it self undone and lost It feareth all that it hath done and therefore can rest no where but on Christ onely Now although many do deceive themselves many doe flatter and delude their owne soules yet where there is this frame of heart there will never be any miscarriage Secondly Besides this brokenness of heart there is required A regular and undistempered disposition in the soul For though the sense cannot be deceived about its proper object hence is that saying Non est disputandum de gustu We must not dispute about taste yet if the palate be diseased nothing is more ordinary than to judge that bitter which is sweet And this falleth out sometimes to the choisest people of God there are troublesome and disquieting temptations upon them they are in blackness and sadness Now in such a case we are no more able to know what we are than we can see our faces in troubled waters So that this due and prepared qualification of the soul must be alwayes present in the judging of our selves As in all faculties whether the intellective or visive if they have any impediment in their operation they cannot produce their convenient operations The understanding in a mad man and in a man fast asleep is wholly hindered in its workings So may the senses be either by some hurt upon the sensitive powers or by the indisposition of the medium or through the distance of the object Thus it is in the soul when sanctified there may be many distempers several impediments which may hinder it from passing a true judgement about its state and therefore the advise of Casuists in such cases is not to seeke for this assurance and evidence but to put forth acts of faith by meere dependance and recumbance on the promises of the Gospel Even as David and Job sometimes did For Job saith Though he kill me yet will I trust in him Job 13. 15. Thirdly This frame
insincere man cannot delight in God and therefore his duties are not constant and perpetual whereas this sincerity doth fill the heart with internal principles of joy readinesse and delight in the wayes of God Hence it is that the favour of God and the light of his countenance enjoyed by faith doe take him off from all the delight he formerly had in other things As Austin who was carried out with a vehement and most flagrant desire after knowledge and learning which made him try all the several Sects of the Philosophers as also to fall into the Maniehee-heresie When it pleased God to make a powerfull sincere and effectual change upon his soul then he said of all the sciences formerly so dear to him Nunc prae illius amore vix veniunt in mentem The love of God made him scarce ever thinke of them This makes grace natural as it were because the principle is within Sixthly Sincerity making a man thus to worke from a principle of readinesse and delight within Therefore it is that he findes grace to be a real lively thing within him Insincerity maketh a man have onely confused and general apprehensions about grace whereas uprightnesse giveth a man a reall taste and experimental feeling of the same within him A man without this reall power of grace under the most glorious profession is but as a pictured man or a painted fire Who were more diligent in the externall study of the Law than the Iewes How greatly did they glory in the knowledge thereof as if they had come out of the Fathers bosome Yet observe what our Saviour saith Iohn 5. 37. to them Ye have neither heard his voice or seene his shape at any time That is either they had not powerfull experimentall discoveries of God upon their soules or though they had heard Gods voice many times in their Ancestours and had seene many apparitions of God by Angels yet because Christs word did not abide in them it 's accounted as if they never had any knowledge at all Hence grace is often compared to life Now as a man that is alive feeleth and knoweth himselfe to be so Thus where this spiritual worke of grace is sincerely putting it selfe forth there the soul hath much reality in the sense of it It maketh a man discourse and conferre about that of which he hath experience as Paul Galat. 2. 26. I no longer live but Christ in me Many speake of grace as some doe of strance Countreyes wherein they never travelled What they have by Books and Mapps that they discover Thus it is with many they know nothing of Regeneration of the New-creature but what they have by Bookes or by hearing of Sermons and therefore have not such a reall evident and clear apprehension of Gods grace as they should have Now it 's sincerity that maketh all things to be reall and in power not in name and words onely And from this reall lively working of grace sincerely in us we come to have much assurance and comfort in our hearts as Paul here in the Text his rejoycing was from the testimony of his conscience concerning his sincerity Therefore the hypocrite he never attaineth to any solid joy or any powerfull assurance about the favour of God towards him This experience of the love of God sincerely and really working in the heart of Peter as fire in the bosome made him againe and againe say to Christ That he loved him And thus Austin in those reall and affectionate workings of Gods grace upon him made him so bold as to say Lib. 10. Confess cap. 6. So Iansenius conjoyneth the words Non dubiâ sed certâ conscientiâ Domine amo te percussisti cor meum verbo tuo amavi O Lord I am sure in my conscience that I love thee Thou hast smitten me and wounded my heart with thy Word and therefore I love thee So that let a man goe on in a formall customary empty way of Religion Let him pray heare and professe Godlinesse but all this while without sincerity and the power of it and afterwards God breake his heart new mould him make him a new creature he will then finde such a wonderfull change and see grace to be such another powerfull thing in his soule over once he thought that he will even stand amazed to see what he is Oh little did I know did I feele what now I doe When some few dropp◠of this precious ointment shall fall into his soule then the sweetnesse will be incredible not onely to others but also to himselfe which he findes within him Thus sincerity doth cause reall lively and assured comfortable motions of the soule in heavenly things Not that the sincere are alwayes on this Mount of transfiguration No they are in a wildernesse sometimes as well as in a Canaan but onely this is the nature of sincerity so to doe Thus it is in the Idea though in the subject there are many times divers imperfections and weaknesses To be sure no spirituall thing whether it be of grace or comfort in a Christian heart can be carried on without much combate and conflict SERM. XCIII Of Fleshly Wisdome with some Principles of it 2 COR. 1. 12. Not with fleshly wisdome THe next particular considerable is the manner of Paul's conversation in this world expressed negatively Not with fleshly wisdome This is made contrary to that simplicity and sincerity he had mentioned before Only the expression doth imply a two-fold wisdome the one heavenly and from above This the Apostle doth not deny but at other times doth assume to himself There is a civil prudence necessary in all Church-Officers to feed and govern their flock There is also a spiritual wisdome whereby we are able to understand and to discover the mysteries of God These are an excellent gift of God And therefore 1 Cor. 1. 2 3 4. when the Apostle had renounced all excellency of speech and mans wisdome as he calleth it yet vers 6. he correcteth his expression saying Howbeit we speak wisdome yet not the wisdome of this world So then Mans wisdome the wisdom of the world is the same which is here called fleshly wisdome So that I say the expression doth imply a division of wisdome into heavenly or divine The wisdome from above and that which is carnal or fleshly the Apostle calleth it sensual and devilish Jam. 3. 15 17. Now this wisdome in the Text may be called fleshly 1. Because of the root and original of it which is the sinfull corruption in man For flesh is many times taken for sinfulnesse as well as for weaknesse 2. It may be called fleshly Because it forsaketh the rules given in Gods word that is the proper fountain of wisdome which alone is able to make us wise to salvation 2 Tim. 3. 15. and walketh according to the prescripts of humane and sinfull policy 3. It may be called fleshly Because the end and effects of it are onely to advance man
men Ama tanquam aliquando osurus yet it may have its use considering how wicked and uncertain men are But true Religion inclineth a man to a setled and fixed way of love to those that are fit subjects thereof The Scripture speaketh of a love to all men and of a brotherly love which is upon more peculiar and holy respects Now truly if we speak in a moral sense onely we may take up Solomon's complaint Prov. 20. 6. Most men will proclaim their own goodnesse but a faithfull man who can find Men will talk and boast and professe much love and kindnesse but as it was in David's time so it will be in all ages Psal 5. 9. For there is no faithfulnesse in their mouth their inward part is very wickednesse they flatter with their tongue Hence is that Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why is there such hypocrisie dissimulation and falshood in mens hearts and tongues It is because there is so little true godliness for that maketh a man sincere and of a single heart both towards God and towards man If then Paul was so afraid of being thought a light and inconstant man any was this sheweth what gravity constancy and faithfulness of spirit we ought to walk even to men in the world godliness and Religion teacheth us these things whereas to be double-hearted double-tongued cannot consist with a man that is made a new creature Labour then to inform thy self of the extent of Religion how farre godliness will put forth its self not onely in religious duties towards God but righteous just and faithfull actions towards man Now that we may have such plain and faithfull spirits consider the aggravation of this sinne in our civil actions to be yea and nay to be inconstant and changeable And First This is directly contrary to the glorious nature of God whose image ought to be stampt upon us we are to be like God in our holinesse Now how often doth the Scripture proclaim this glorious property of God that he is unchangeable that he is faithfull in his Word and promises And truly this is the comfortable support of our selves for it 's not any worth in us but Gods faithfulness in his promises that preserveth us to eternal glory Thus he is called a faithfull Creator 1 Pet. 4. 19. so faithfull is he that hath called us 1 Thess 5. 24. If God were not faithfull in his promises even when we have unfaithfull hearts how miserable would our end be It 's Gods faithfulness not our own we are to depend upon Now the children of God they are to have this Image of God established upon them to be faithfull as he is faithfull There is no yea or nay with God See this notably affirmed Numb 23. 19. God is not a man that he should lie neither the sonne of man that he should repent hath he said and shall not he do it So 1 Sam. 15. 29. The strength of Israel will not lie or repent for he is not a man that he should repent The Scripture maketh it a necessary property to a man to lie and to repent unlesse he be assisted by grace For such is the weaknesse and ignorance of his understanding that he cannot fore-see things and therefore must necessarily alter his resolutions and then so corrupt is his heart that as there are several objects to entice him so accordingly he transformeth himself but God is infinitely wise and infinitely holy and therefore there is no shadow of change in him Oh then be in love with this glorious Attribute of God and according to a creatures capacity do thou imitate it Shew forth the Image of God in this thing that thou art even a man and wilt not lie wilt not sinfully change thy words and promises I say sinfully because we are so apt to be ignorant to mis-judge of things to be deceived in what we resolve of that many times it is our wisdom and duty to be of another mind and to take up contrary resolutions to what once we pitched upon of which more in its time Secondly Endeavour after such constancy in words and life because as it is a great sinne against God so it 's an heavy reproach and scandal to Religion It thou shouldest study to do the Devil service and to promote his Kingdom so as to have Religion stink in the nostrils of all men thou canst not take a more compendious way then to lie to deceive to be unjust to make no conscience of words and promises This is to betray godliness to the scorn of all wicked men You see that even the most holy men that are that walk in a most tender conscientious regard to all their words and works yet cannot scape the censure of men in the world that they are hypocrites that they are lyars that they have no truth in them Oh then what a woe will be pronounced to thee who should give just occasion for such men to blaspheme the holy calling wherewith we are called When one by his apostasie and inconstancy had betrayed the true Religion of Christ he was afterwards troubled in heart for it he could have no rest in his spirit thought himself unworthy of any Church-communion and therefore cried out Calcate me insipidum salem Trample upon me as unsavoury salt If then thou wouldst have Religion honoured the Gospel well spoken of look to thy self in these things let no lie no falshood no deceit be found in thy words and dealings For if there be presently Religion is wounded then the carnal ones rejoyce this is their godliness this is their Religion Certainly a godly heart cannot but bleed exceedingly if at any time he hath in this way been so overtaken as to make men think the worse of godliness wherers on the other side to be true righteous and faithfull in all thy wayes as it is an ornament to Religion so it maketh thee have an awe and a reverence in the consciences of the most profligate persons Thus because John was a just man therefore even Herod the King did reverence him Mark 6. 20. John was both just and holy and this wrought reverence Thirdly It is a great sinne to be thus rash and inconstant because hereby a man maketh himself unfit for Gods service either in Church or Commonwealth such an unfaithfull man can never do any good but be scorned and reproached as one Bishop was called Euripus in antiquity for his inconstancy and mutability and this was the great reason why Paul doth with so much earnestnesse and affection take this calumny off from himself for this would be a special means to bring his person and Doctrine into contempt if there had been just cause to judge him such a mutable man Paul's preaching would never have done good more as we hear him saying at another time Gal. 2. 18. If I build again the things which I destroyed I make my self a transgressour Thus it always falleth out that a man of
the name of Jesus was not for some hundred of years after Christ and hath no Scripture institution But the Office signified by name is to be cordially improved by the believing soul Therefore to explain this Considerâ—… First That Christ is not a Saviour in any temporal or worldly sense It 's true God is said to be the Saviour oâ— the whole world because of his preservation which extends to all but Christ is a Saviour because he saveth his people from their sinnes Mat. 1. It was a corrupt opinion among the Jews yea the Disciples were leavened with it That Christ should come and be a temporal Saviour as Joshua and Moses I were â—â—but this salvation is wholly spiritual it 's from our sinnes from the Devils and condemnation which as it is the greatest salvation and none could be a Saviour in this sense but Christ So it ought to be of the greatest esteem with us Therefore the Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being the most happy and blessed news that can be for broken and undone sinners to hear of a Saviour Do not then come to this Saviour for loaves for outward advantages but if sick for sinne and burdened under the load of it come to this Saviour for ease Secondly He is a spiritual Saviour but not in a Socinian sense as if he did only save us by example and giving us a patern of holiness but not saving us by his blood as a ransome and atonement made to Gods justice for us The Scripture is clear not only to inform us of being our Saviour but in what manner and indeed the manner how viz. by becoming a curse for us and suffering in our stead as a Surety doth wonderfully aggravate the love of Christ and make it love unspeakable Thirdly He is not a Saviour in an Huberian sense as if he did actually save all For he saith That as Adam did actually condemn all so Christ did actually save all that is put them into a state of salvation so that if they fall from that and are condemned it 's a new wilfull transgression of their own but the Text saith He shall save his people not all from their sins Fourthly He is not a Saviour in an Arminian sense as if he were a Saviour only habitually aptitudinally or upon condition If men did believe in him and receive him as a Saviour by impetration not application for this is to make the whole fruit of Redemption incertain and that he might have been a Saviour and yet not one saved But Fifthly He is a Saviour in an efficacious applicatory manner Those that he intentionally died for he will save This good Shepherd will find out his lost sheep and not expect till the lost sheep come and find him which will never be They are his sheep he layeth down his life for It 's his people he saveth from their sinnes So that those of whom Christ is a Saviour he will in time cause by effectual grace that they shall come home to him and be made partakers of the glorious benefits that flow from his death Thus you see in what sense he is a Saviour take notice of the properties of it 1. It 's a spiritual salvation and therefore carnal and natural men who feel not themselves spiritually undone they will never runne after him The godly soul that complaineth of the guilt of sinne of the power of sinne of the remainders of corruption he it is that crieth out Oh let this Saviour come and save me And he can the more affectionately do it because he himself was saved and delivered by God from the cries and agonies he conflicted with The Apostle aggravateth this for our comfort Heb. 5. 7. He made supplications with tears unto him that was able to save him from drath And Heb. 4. 15. because he was tempted like us sinne onely excepted we are therefore exhorted to come boldly to the throne of grace And hence some consider that of Zechary Chap. 9. 9. where the daughter of Zion is exhorted in rejoyce greatly because her King cometh having salvation The word being in Niphal they render it Salvatus being first saved himself and then saving us howsoever this experience of our infirmities makes him the readier to save us but to whose heart is this truth welcome save to the spiritual Christian 2. He is the sole Saviour Act. 4. There is no other Name under heaven by which we can be saved It 's high presumption to adde other Saviours and Mediators to him under any distinction whatsoever so that we must go to him alone And truly this is a very hard duty witness all that Pharisaical and Justiciaryrighteousness which is in the world How unwilling are men to renounce all their own righteousness to trust in him alone to rest upon him only 3. He is a full and sufficient Saviour there is no defect or fault in him he cannot say he hath not salvation enough yes he hath enough for thee and every godly man else Hence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Simeon Salvation in the very abstract as having all the fulness of it in him Hence he is said to be able to save to the uttermost Heb. 7. 25. Oh let this vanquish all thy fears and dejections saying Can Christ save some sinners indeed but not so hainous a wretch as thou judgest thy self to be Use 1. Of Instruction Judge then your selves to be undone and lost by reason of sinne Christ saith He came to save that which was lost Matth. 18. 11. As long therefore as thou art full and well in thy self and doest not come often into Gods presence saying Oh I am a lost man Oh my sinnes have undone me all the world cannot save me What shall I do O Lord Christ Be a Jesus be a Saviour to me Till I say thou art in these sad agonies Christ is no Saviour to thee Shall the Disciples in danger of drowning Matth. 8. 25. cry out Lord save us we perish And the Israelites when Dathan and his Complices were swallowed up cry out we die we perish and are consumed How much rather should the sense of our sinnes affect us Use 2. Of Instruction Be not discouraged if truly humbled though guilty of great sins Why is he a Saviour if thou art not lost If thou hadst no sins there would be no need of a Saviour The second Description is from his Appellative Name Christ which is as much as anointed or the Messias The word is used sometimes generally to all the people of God Hab. 3. 13. The whole body of Israel is there called Gods anointed and to this sense Grotius brings that place Heb. 11. where Moses is said to account the reproaches of Christ better than the treasures of Aegypt By annointed he understands the people of Israel But that is not so probable It 's more specially
Why doest thou not go out from the Church of God Why doest thou not turn Heathen and Pagan again For certainly the Churches of Christ have no such prophane customs Thirdly It 's supernatural and of God in respect of the Order Laws Rule and Government it is to walk by The Doctrine believed is revealed by God The Worship practised is to be appointed by God The Government and Order is to be commanded by God And thus Beloved we might at large shew you That all things that are essential in the Church are to be of God No Doctrine no Worship no Administration of Sacraments but what is of God We might shew you what God hath appointed in the Credendis and Agendis Ecclesiae Oh that this were well understood by us What makes men so wilfull for their lusts for their superstitious customs but because they consider not the Church is a spiritual house and the Laws and Orders thereof are appointed by Christ himself If the Church be of God all things therein must be of God likewise Hence our Saviour saith Every plant that is not of my Fathers planting shall be rooted out Mat. 15. 13. What makes men rage and fret if things in the Church be not according to their own humours and lusts Is it not because they do not attend to this That it is Gods Church It 's not the Popes Church nor the Magistrates Church but Gods Church Surely this truth would make us in all things ask as Christ did in another case Whose image and superscription hath it Give unto God the things that are Gods Fourthly It 's supernatural and of God even in respect of the manner of doing all things in the Church Every solemn duty is to be done as from God and through him even in an holy and divine manner The Minister must preach as inabled of God The hearer must hear as strengthened thereunto of God The Apostle praiseth the Thessalonians That they received the Word not as the word of man but of God As the Apostle speaks of his administration of the Gospel 2 Cor. 2. 17. As of God in the sight of God so ought all our Church-assemblies to be performed What Jeremiah then hath his head full enough of water to make lamentation for the formality customariness and meer external service that is done to God in our Assemblies Men are become like Idols having eyes they see not ears they hear not hearts they understand not whereas our praying our hearing our approachings in these Assemblies should be as of God not Nature or Custom or the Laws of men but the Spirit of God mightily working in us should put us upon these things Whereas now we see people in Church-assemblies finding no more of the gracious power and presence of God then if they were in their markets or other civil meetings As the Apostle said Do ye seek an experiment of Christ in me So ought it to be here we are to demonstrate in our Church-assemblies experimental works of Christ upon us As the duty is of God the Ordinance is of God so should the frame and disposition of our hearts be of God Fifthly The Church is of God in respect of his protection and gracious presence God promiseth his presence and delights to be in the Assembly of his Saints Matth. 18. 20. When two or three are gathered together in my Name I will be in the midst of them It 's the gracious presence of God that blesseth Ordinances Hence Christ is described Revel 1. 13. VValking in the midst of the golden Candlesticks that is the Churches and the Ordinances therein We are apt to complain if Gods blessing goeth not along with us in outward undertakings We can say as Moses to God If thy presence go not along with us we will not go up When it may relate to our outward advantage but we do not take notice of Gods presence in the Assemblies why God is not amongst us to hear our prayers why God is not present with the Word to make it an enlightning a converting Word It should affect your hearts more than it doth if in every Sermon the Spirit of God hath not fallen upon thy heart like fire if it hath not melted quickned enlivened thy soul Oh say why did God withdraw himself if he visited the hearts of others yet not mine I was dead luke-warm and found no efficacy come from Christ What sins am I guilty of What have I done that makes God thus absent himself from the publick Ordinances at least to me Sixthly The Church is of God in respect of all the supernatural Effects and benefits which alone are communicated there In the Church of God alone is Justification Sanctification Assurance of his favour In the pool of Bethesda onely did the Angel come in In the waters of Jordan only could Naaman be healed In the Ark only could there be external safety from the waters And thus in the Church only there are those soul-mercies to be obtained Lastly The Church is of God finaliter Because the enjoyment of God is the proper end of all Churches It 's true all civil societies are to make the glory of God their ultimate end but yet the immediate end is to acquire a temporal and political blessedness but the end of Gods Church is more transcendent and spiritual for therefore are preaching hearing therefore are Sabbaths and our solemn Assemblies that we might have more enjoyment of God that our doubts may be answered our corruptions mortified our graces made more fervent and zealous This made David so esteem the Tabernacle of the Lord and desiring rather to be a door-keeper there then to have any earthly greatness What was it the material Tabernacles that David so longed for No it was the enjoyment of God in those Ordinances But as little children admire the fine out-side of some excellent Book when they understand not the excellent matter contained therein so saith Chrysostome many regard the out-sides and externals of religious duties not knowing at all what the spiritual effects thereof mean Oh then let ignorant and wicked men tremble If the Church be of God how comest thou to be of the Devil and to do his works SERM. XVI Of the City of Corinth God sometimes gathers a Church amongst the most prophane people A Church though many wayes defiled may be a Church still as it was with the Corinthians 2 COR. 1. 1. To the Church of God which is at Corinth THe next thing to be treated of is the Description of this Church by the place where it is viz. at Corinth And that we may understand the great grace and power of God in gathering a Church to himself out of this City it 's good to observe what the Learned speak of it It was called so they say from Corinthus the sonne of Orestes or of Pelops but when they had in a dishonourable manner abused some Roman Embassadours they were destroyed by a Roman named Lucius Mummius
this Salutation Some think because the work of the Ministry meets with much malice and froward opposition from wicked men which made Paul pray that God would deliver him from unreasonable absurd men who are led only by humours and passions not by Reason and Religion Therefore seeing those that do faithfully discharge their trust meet with little favour and love from men hence it is that he doth in a peculiar manner pray for mercy to them Others they think the word is inserted because of the great difficulty of the Ministry it being a burden too heavy even for Angels shoulders Insomuch that Chrysostome thought Few Church-officers could be saved Seeing then the work is so great so much grace is required to manage it and the best have failings therefore they need the mercy prayed for But this by the way Come we to the Text. In that we may consider the Matter prayed for And the Efficient Cause from whom it is to come The Matter and Benefit is set down in two words which though but two yet comprehend all that a godly heart can desire the first is Grace the second Peace In the original there is a defect and therefore most do supply it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators Grace be to you Though the Apostle Peter in the salutations of both his Epistles expresseth the word and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be multiplied and so Estius would supply it here but there is no inconvenience to keep to the former Interpretation 2. There is the Cause of this which is two-fold God our Father and from the Lord Jesus Christ All these parts shall be opened as we take them in order only let us first take notice of the Manner and End of this Salutation in the general That it is not for any earthly or worldly thing but what is spiritual The Grecians they used commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Salutations as the Latines Salve and are relating only to temporal welfare And indeed the Heathens knew no better but the Apostle would lift up our hearts to higher things The Apostle James Chap. 1. 1. writing to the dispersed Tribes useth the word only Greeting which made Cajetan among other reasons reject it as not Canonical as if such a Salutation savoured of an humane spirit But this is no Argument For the Apostles gathered together in a Councel at Jerusalem sending a Letter to the Churches abroad use no more Salutation than that only in that we are to comprehend whatsoever is more expresly in Pauls Salutation Seeing then it s only spiritual things which Paul here doth wish to them Observe That spiritual mercies and priviledges are to be desired above all earthly and worldly ones what soever The Grace of God and Gospel peace is infinitely to be preferred before any outward advantage Psal 4. 6 7. when David had represented the natural desire of every man unregenerated Who will shew us any good He presently demonstrates the clean contrary disposition of those that are godly and spiritual Lord lift thou up the light of thy countenance upon us and Thou hast put more gladness into my heart then they have had when their wine or oyl increaseth By David you may judge of all the faithfull they esteem more of the love of God and the sense or perswasion of this more than the whole world Let the prophane bruitish men of the world say as some did in Chrysostomes time whom he reproveth Give me that which is sweet although it choke me So let me have my pleasures my lusts though they damn me The godly on the other side if raised up to this heavenly transfiguration as it were to have the spirit of Adoption enabling them to call God Father and to walk under the light of his grace and favour they will say It is good to be here So that the desires and earnest longings of mens hearts do divide the world into two parts Some and they are only few who with David say As the Hart panteth after the water-brooks so do their souls after God Yea Their souls break for the longing they have to God at all times But then others they seek the things of this world in the first place Let them have their pleasures their wealth their honours then with the Reubenites they will sit down and go no further because they see the Land is a good and pleasant Land never desiring to go into Canaan To open this Doctrine consider First That all the while a man is meerly natural and dead in his sins he is not affected with nor can he desire any spiritual mercy Even as dead men are not affected with pleasant sights or melodious sounds No wonder then though we do out of the Gospel shew such all the glory of Heaven yet they will not fall down and worship Christ because they are no wayes sensible or apprehensive of a better good Can a Worm that crawleth upon the ground live the life of an Angel or a man Alas that knoweth nothing but to crawl on the ground and feed on the dust of the earth Thus it is with every carnal man speak to him of the savour of God of the light of his countenance he knoweth no more what you mean than the bruit beast doth what reason is Besides sinne hath so infected and polluted the heart and appetite of every natural man that he calleth good evil and evil good he takes sweet for bitter and bitter for sweet That as the Swine loveth to wallow in its mire and delighteth in that more than in the sweetest garden that is Or as they say of those blind Beetles that live in muck and dung but sweet things do presently kill them thus it is with every natural man he is not only not affected but he is contrarily disposed to heavenly things Rom. 8. The wisdome of the flesh is enmity against God The wisdome the best understanding parts and knowledge that he hath is as full of malice against holy things as a Toad of poison The Greek word doth not only signifie his intellectual but his practical wisdom and affection he doth not say He hath savoury knowledge of heavenly things Sapientia est sapida scientia And as Bernard Sapiens est cui res sapiunt prout sunt Heavenly things savour as heavenly earthly things as earthly But in every natural man his appetite and taste is wholly disordered he finds no excellency loveliness in heavenly things which yet to a gracious heart are matter of exceeding delight and ravishment Hence in the second place Till a man be regenerated till he be made a new creature and endowed with an heavenly heart he is no sutable subject for these heavenly things Every one then as he is affected and disposed so he judgeth if earthly then all his affections move that way if heavenly then they are turned the contrary way As you see in mixed and compounded bodies
we take Peace in the same sphere with Grace and as that did relate chiefly to spiritual things so also must this Peace in the Text. By it therefore is meant the fruit of Gods grace and favour viz. a quiet serene and calm joyfull frame of soul arising from the sense of Gods peace through Christ whereby we walk comfortably boldly and not daunted under sinne afflictions or death it self A most blessed and choice mercy it is putting a believer into an Heaven while he is on this earth his heart keeping as it were a perpetual Sabbath and rest within So that whensoever the godly find diffidence fears disquietness perplexities troubles and dejections of soul all this ariseth because this peace doth not prevail and keep all under in our hearts This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Peace and tranquillity of spirit some philosophers especially the Stoicks did greatly aim at and accounted it the chiefest good but being ignorant of Christ and faith in him they took the shadow of it for the substance Observe That peace from God and Christ is earnestly to be prayed for as a special and choice mercy To have an heart so evangelically affected through the apprehension of Gods love as a Father in Christ that as the young child can sleep sweetly and safely in its mothers arms So can we as boldly and comfortably by faith throw our selves into the bosom of our heavenly Father Oh why are there such tormenting fears such tumultuous conflicts such warres and confusions in thy soul when such a priviledge as this may be obtained at Gods hand But to direct you to this Peace which is a spiritual Philosophers 〈◊〉 turning all into gold if we have this peace then they are afflictions of peace exercises of peace yea death is peace then This quiets and composeth all Let us first take notice of the nature of it briefly And First This peace lieth in the favour and grace of God so that his anger and wrath because of sinne is wholly removed For where Gods wrath is upon a man where his face is set against him that man hath no peace Isa 57. 21. There is no peace saith my God to the wicked Therefore though wicked men are for a while in carnal jollity and in much security crying Peace peace to themselves as 1 Thess 5. 3. even then destruction shall suddenly surprize them The very Heathen could say of a wicked man That though he might be securus yet he was never tutus Though he might cast away all care and fear bidding his soul as Dives to take its ease yet he is never safe for in the midst of this security he heareth that dreadfull voice Thou fool this night thy soul shall be taken away Let then the wicked men tremble and quake like Belshazzar for they may see not one but many hand-writings not in a wall but in the word of God fore-telling them without repentance of their certain damnation This peace therefore begins first in Heaven and so descends into a mans heart God removeth his anger because of our sins he is become a gracious and reconciled Father and hence we have peace Therefore Rom. 5. 1. it is called Peace with God insomuch that if we had peace with all the Potentates of the world if we had peace with the world which yet Christs Disciples shall never have yet this is nothing to peace with God For how many have ventured to obtain outward peace as Spira and others by breaking this peace and thereupon have plunged themselves into a very Hell What peace can any in the world give thee if God cause his anger to break out against thee Secondly This peace as it doth consistin reconciliation with God so also it hath the sense and perswasion of this it brings a man to some comfortable knowledge and evidence of this For although Gods anger be removed our sins be forgiven and on Gods part all controversies are removed against us yet if we do not know this if we are not assured our hearts are us much troubled and disquieted as if God indeed were our adversary Hence it is that the Spirit of God is sent into our hearts enabling us to call God Abba Father For if we could not do so it would be as the Sunne though it casts forth glorious beams of light yet a blind man because he cannot see it it is all one as if it were midnight so unless the Spirit of God doth make thee to discern those gifts of the Spirit in thee as by the light of the Sunne we come to see the â—…e so also though God be our Father though we be his dear children yet if we are not assured of this still this peace is not in our hearts it must be therefore in Gods favour and our assurance of this faith Thirdly This peace therefore is not procured or wrought by our own strength If we would give ten thousand worlds when our hearts are seorched and burn like hell through the sense of Gods displeasure we are not able to refresh our souls with one drop of it That as all the men of the world are not able to make the Sunne arise if God forbid it Neither can the parched wilderness water it self till God prepare clouds to empty themselves upon it Thus it is with it â—…umble contrite heart praying groaning crying out for this blessed peace in soul Alas it cannot come till God command it Therefore he is so often called the God of peace Rom. 16 20. Heb. 13. 20. And peace is made the fruit of Gods Spirit Gal. 5. 22. Hence it is that the Apostle in this Text prayeth for it unto God as knowing the Corinthians can never have it unless it be given them from above This therefore should oâ—â— us of our selves think not to have it by any works thou doest think not outward advantages can help then to it No it must be by a lowly humble dependance upon God Descendendo in Coelum ascenditur Fourthly As it is wrought by God so it is purchased by Christ our Mediatour For although he be also the efficient cause of peace called therefore Isai 9. The Prince of peace and The King of peace Heb. 7. 2. yet he is chiefly called our peace because by him our peace is purchased Ephes 2. 14. Colos 1. 20. Hence it was that upon Christs birth those Angels sang Glory be to God on High and peace on Earth good will towards men So that had it not been for Christ living and dying to remove the curse of the Law from us there had been no more hope of peace for us than the Devils and damned in Hell Though with Dives we had called but for a drop of water yet the gulph being not removed between God and us we could not have enjoyed it It 's then a peace through Christs bloud we have it at a very dear price Hence Isai 53. The chastisement of our peace is said to be upon him
attributed to the true God only and he alone is here said with Christ to be the Author of that Grace and Peace we have From whence observe That God alone can vouchsafe this grace and peace to his people This is part of Gods Regalia There are many things that the creatures can do as second causes but here God is the alone efficient We remain as it were in so many tormenting Hels till God cause his face to shine upon us Hence you heard God is called the God of peace and as it followeth in the next verse The God of all consolation As therefore God is the fountain of holiness so that there cannot be the least degree of holiness wrought in thee without it come from above thou hast no free-will or power of thy own to procure it So it is in matter of consolation and peace There is not the least drop of comfort can fall into thy heart to refresh it till God pour it into thee I shall briefly mention some grounds of this because it will be more largely handled in the next verse First God alone can give this grace and peace Because he was at first the maker of the heart he is the Father of all flesh and of all spirits Having therefore such an immediate dominion over the heart of man to put into it what he pleaseth to raise up what affections he will no wonder if he alone giveth comfort Elihu speaketh fully to this Job 35. 10. None saith where is God my maker that giveth songs in the night In the night when the soul may be most possessed with sad and dejected thoughts even then he can give songs and that because he is a maker That as he who maketh an instrument of Art the Clock or Watch he can make it strike when and how he pleaseth if there be any hinderance in the motions of it he can presently rectifie it because he made it thus it is with God he knoweth all the workings and turnings of thy heart he made every power and ability of thy soul and so he alone can fill it with joy or bitterness as he pleaseth Though our hearts be not in our power yet they are in Gods power and what he bids it think it thinketh whereas we have not our own thoughts and motions in our own power It is God therefore that made the heart who can make it peaceable and joyfull Secondly God alone must be the fountain of all grace and peace Because he alone is the person offended When we sin it is he that is provoked it 's his honour and his Law that is despised and therefore seeing not the creatures but God himself is chiefly offended till he be reconciled we cannot have any true and certain peace That as it is with a Subject who hath offended the Prince it lieth in the Prince his power only to be gracious and to give a pardon though all men in the Nation should give it him yet if not ratified and confirmed by the Prince whom he hath offended he looketh upon his condition as helpless Thus the foul troubled for sin though all the world give him peace yet that will not satisfie him his thoughts are daily What doth the Lord say Besides these as you see in David though he greatly offended and injured man being guilty of bloud yet he cryeth out to God Against thee thee only have I sinned and earnestly prayeth God would not hide his face from him Psal 51. Use of Direction To all contrite broken hearts who like that woman troubled with the bloudy flux have spent all they had upon Physicians that could do no good Thou hast thus many years been bowed down a stranger to all joy and peace look up to God more know he alone can give thee true joy For this reason we see David and others still making their addresses to God That he would make the bones that were broken to rejoyce that he would make the parched wildernesse to be like a pleasant spring for otherwise they are undone and miserable till he looks upon them Now then if God be the only cause of thy peace take heed how thou provokest him better offend all the world than God For the world though it rage and persecute thee yet cannot deprive thee of this peace but God hideth his face in a moment and then thou must needs be troubled Therefore do not think to get this grace and peace from thy own works and doings but imitate David who said He would hear what the Lord will speak Psal 85. 8. for he will speak peace to his people Thus we are to be attending more to the voice of God in his Word by his promises speaking to our comfort then to our own hearts thou wilt hear what thy own perplexed heart speaks or what the Devil speaks which alwayes suggest matter of terrour and diffidence and doest not hearken to what God by his Spirit through his Word speaketh to thee Only take the caution along with thee the Psalmist giveth If God have spoken peace take heed of returning to folly Sin may in that particular be well called folly for thereby we unsettle our souls we that had the quiet enjoyments of God and his imbracements of grace for some sin that pleaseth or tickleth but for a moment do cast our selves into darkness and misery So that then sin is especially folly when we have once experimentally tasted the good grace of God and then afterwards voluntarily chase it away by our own carelesness Oh how long mayest thou with tears and cries pray for light and comfort again ere thou canst enjoy it In the next place God is here described relatively a Father The word Father is sometimes taken absolutely as it denoteth God the Creatour and Governour of all things sometimes relatively as denoting the first Person in the Trinity Although the Socinian flight this distinction denying the Sonne to be called the Father unless once Isa 9. which they would wrest to another sense and that the holy Ghost is never called Father yea that the Father is never called Father in respect of the first creation of all things but because of his fatherly love and care to the things created yet these things might be cleared against them were it in our way so much Here indeed God the Father is named relatively and not so much from the first creation and making of all things as from the Covenant of grace whereby through Christ we are made his sonnes and what Christ hath by nature we have by grace So that the paternal relation here mentioned is more peculiar and sweet than that general one to all the creatures even wicked men who yet are preserved by him and like Ishmael have many gifts though they have not with Isaac the inheritance Observe That God is a Father in a more peculiar and special manner to those that do truly believe The Poet said We were Gods offspring who knew not
commanded in the Old Testament We see by this Text that if Christ be the fountain of grace and peace as God the Father is then are we to pray to one as well as the other or to the Father in the Name of Christ The heretical exception against this place is That because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the original therefore he would have the word Father relate to Christ as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our as if the sense were From God our Father and the Father of Jesus Christ Indeed our Saviour doth say I go to my Father and your Father John 20. 17. But then he saith my Father in the first place whereas here in the Text it 's said Our Father and afterwards in the heretical opinion should follow The Father of Christ but that Christ in these salutations is meant as a conjoyned cause is very evident John 2. 2. where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed from the Father and from the Lord Christ the Sonne of the Father A second cavil that needeth a vindication may be in that Christ is said to be Lord as distinguished from God Therefore it may be thought that Christ is not God To this it 's answered That it 's true in the New Testament though Christ be sometimes called God yet the more common title given to him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when God the Father and Christ are mentioned together but as when Christ is called Lord it doth not exclude God the Father from being the Lord also So neither when God the Father is called God doth it exclude Christ from being God But you may say Why doth the Scripture if Christ be God and the fountain of grace as well as God the Father alwayes put Christ after God The answer is That though absolutely as God there be an equality yet when personally considered so that divine order is attended unto whereby the Father is of himself alone but the Sonne of the Father especially if we consider Christ as Mediatour so although God yet because in that work he is God-man and in that office inferiour to the Father hence it is that the Scripture speaks of him as the fountain and Christ as the stream or rather second fountain That of God are all things and by Christ are all things It is good to understand these mysteries so farre as the Scripture is a guide to us that we be not involved in those damnable Socinian Doctrines which overthrow these fundamentals That which I shall observe is from the relation attributed to Christ Lord viz. That Jesus Christ is a Lord. Thus he is often called in the Scripture yea Revel 19. 16. he is said to have on his thigh this name King of kings and Lord of lords So 1 Tim. 6. 15. The blessed and only Potentate the King of kings and Lord of lords It 's observed that these titles were given to the Persian Monarchs because of their transcendent dominion but here it is applied to Christ transcendently even to them also for he is said to be the only Potentate as if none were Lord but him Hence it is noted of Augustus as a providential thing That the year Christ was born in he refused to be called Dominus and so some Christian great men would not be called Domini but Domini diminitively out of reverence to Christ but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Lord may be attributed to men as well as King and head so that still it be acknowledged he is Lord of lords and that none is Lord like him But let us briefly open this Doctrine that thereby our hearts may be more raised up with this greatness of Christ for he is a Lord not only for his own great dominion and glory but for the believers good and benefit it is matter both of great comfort and encouragement to know that Christ is Lord. And. First We are to consider That Christ hath a two-fold Lordship Kingdom or Dominion The one Divines call Natural and Essential The other Dispensatory and Mediatory The former he hath as God and so is Lord in the same sense that the Father is Lord. The second he hath as he is Mediator God-man and therefore it is in some respects distinct from the former God the Father is not Lord in that peculiar and proper respect as Christ is For although that be true which Divines say That Christs natural or essential Kingdom doth virtually and eminently contain all that his Mediatory doth yet there is some formal respect to be made Now as Christs former Lordship and Dominion was natural and necessary so this may in some sense be said to be given him or as the Scripture saith Act. 2. 36. He was made by the Father both Lord and Christ appointed to be the Lord and the Head of his Church Not that this doth any wayes evacuate his Divine Nature as if because he were made Lord that therefore he was not so essentially for nothing was given Christ to perfect him what he received of his Father in time did only manifest that he was God for none can be Lord and Head of his Church but he who is truly God If therefore as he is Mediator it be said to be given him to be Lord and to have a Name above all Names yet this doth not deny but prove his Divine Nature because none but God can have such power and do such things Secondly This Official or Mediatory Kingdom hath its degrees it is militant and triumphant Militant and so the Lord Christ hath not as yet subdued all his enemies under his feet it doth not follow that Christ is not Lord because every thing is not wholly conquered because there is sinne and the Devil working still For as David was King although still there was a great part to be conquered by him he was King at Hebron when he was not made King over Israel yet he had a right to all before he was in actual possession So it is with our Lord Christ he is made Lord over all only there is time required to bring all things in subjection to him And as for his Triumphant and consummate Kingdom or Lordship that will be at the Day of Judgement when having saved all his people and overcome all their enemies then he shall take the triumph of all his victories And here we may take notice how to understand that difficult place 1 Cor. 15. 24 25. where Christ is said After all enemies are subdued to deliver up his Kingdom to the Father The Socinians urge that to shew that his Dominion and Kingdom will be but for a season whereas the Scripture in many other places maketh his Kingdom to be without end Luk. 1. 32 33. To reconcile this therefore you must know That the Apostle doth there speak of Christs Kingdom as it is militant and in respect of that Dominion and Government which now Christ
Father of our Lord Jesus Christ the Father of mercies and the God of all comfort THe Inscription hath been fully considered we proceed to the other parts of the Chapter which are 1. An Exordium 2. An Apologetical Narration against those calumnies that were charged upon him by the false Apostles This Text is part of the Exordium or his Introductory beginning to what matter he was delivering to them and it is by way of Doxclogie and Thanksgiving For the most part the Apostle begins his Epistles with cordial affectionate blessing and praising of God and that commonly for the gifts and graces which God had bestowed on them he writeth unto but here he blesseth God chiefly for those consolations and supports which he himself had from God and this he doth partly to give all glory and honour to God partly to animate and encourage all to suffer for Christ they would not be losers by it and partly to stop the mouths of his accusers when they should see that all the afflictions he underwent did turn to his and the Churches good Now in this Thanksgiving passage we may observe 1. The praise it self expressed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed 2. The Object of it God which is 1. Illustrated from his relative title to Christ The Father of our Lord Jesus Christ 2. From his Efficiency which is two-fold The Father of mercies 2. The God of all comfort So that this Text doth represent God in a most sweet comfortable and ravishing relation to us The Apostle stands as it were here upon Mount Gerizzim to bless the people of God we may here stand and see as it were the glory of God passe by It is not the God of all vengeance and fury It 's not the God terrible in his judgements that will not in any wise acquit the guilty but the Father of mercies and the God of all consolation Let then the troubled and grieved soul who looketh alwayes upon God as angry as ready to destroy bring with the widow its cruises and fill them with the pleasant oil that will runne out of this Text. Certainly if David say of Gods word in general That it 's sweeter than the honey or the honey-comb much more is it applicable to this verse I shall begin with the Praise it self in those words Blessed be God Paul you heard begins most of his Epistles in this manner and some have thought that all our prayers should begin with thanksgiving because the heart is hereby raised up sooner to Heaven The consideration of Gods love being like the fire that will put the soul into sweet distillations But certainly the method of prayer whether with confession first or thanksgiving is not commanded but left arbitrary Only this the soul must remember to be as diligent and carefull in praising of God as praying to God To open the word the Scripture speaks of a three-fold Blessing 1. Of Gods blessing of us 2. Of our blessing of God And these differ exceedingly For God blesseth us efficiently by exhibiting his mercies to us We bless God not by adding any good to him but declaratively only Gods benedicere is benefacere his words are works but our blessing as Aquinas on the place is only recognoscitium and expressivum an acknowledgment only and celebration of that goodness which God hath 3. There is mans blessing of man and that is two-fold either Charitativè Matth. 5. 44. which is to be done to our very enemies Psal 129. 8. Thus Job 31. 20. speaketh of it by way of comfort that the poor whom he had refreshed blessed him Or Potestativè and that is when Parents and Ministers such as are in Office and Power do bless their Inferiours and this God doth more solemnly ratifie and confirm Thus the Priests Numb 6. 23 24. were in a solemn manner to bless the people and in this sense the Apostle argueth The less is blessed of the better Heb. 7. 7. And because by blessing the greatness of a thing is set forth hence it is used sometimes for consecrating 1 Sam. 9. 13. Samuel is said to bless the Sacrifice So 1 Cor. 10. 15. The Cup of blessing which we bless Though we must not understand it of a Popish consecration although there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to be one thing And because those who did bless others did commonly come with presents and gifts hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for gifts and the fruit of liberality 2 Cor. 9. 5 6. The Hebrew word to bless is observed by an Antiphrase to curse so it 's used three or four times in the beginning of Job and 1 King 21. Eustathius saith Aretius observeth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathens indeed had a superstition that they thought an ill omen in words hence was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing terrible things by gracefull names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they cursed so they called it Morbus sacer◠But the Scripture doth not attend to that superstition It is for gravities sake that it useth such an expression Though a learned man maketh that phrase in Job to be a Metonymy of the consequent because those do sometimes depart from others to whom they used to wish well saying valere Afterwards that word came to be used for a renouncing of all former friendship so he thinketh the word to bless might signifie that is to renounce God and not own his worship more But come we to the Observation which is That to bless and praise God for all his mercies is a duty that the people of God ought to be carefull and diligent in This cordial hearty blessing of God is greatly neglected some are borne down with the sense of their sins and unworthiness Some are greatly bowed down under the several afflictions God exerciseth them with Others are devoured with the worldly cares and discontents of their soul So that it is a very rare thing to meet with a Christian that walks with such a chearfull humble and thankfull spirit that he studieth all the mercies of God to him and is not willing any fragment should perish As Flies stick always upon the rugged parts of the glass and fall from that which is smooth Thus even Gods own children if they have any affliction if they want but one mercy they would have this doth more trouble and torture them than the thousand mercies they have from God do refresh and revive them That therefore we may make conscience of this duty and be much in that we may as the Apostle enjoyneth Col. 3. 17. In all things whether in word or deed be giving thanks to God Let us consider how much goeth to make a thankfull spirit what will enable us that we shall not alwayes lie among the tombs as it were affright our selves with our own sad thoughts but entertain
soul hath been at the very borders of hell and hath been ready to be swallowed up with overmuch grief that then even then God hath caused joy to arise in the soul so that all his doubts all his darkness they are dispelled and as the Church said When their captivity was turned as the streams in the South they were like men in a dream Thus are they even astonished to see what a wonderfull alteration God hath made upon them turning a barren wilderness into a pleasant pool Thus God comforts as he teacheth none teacheth like him for he doth not only reveal the object to be known but prepareth and fitteth the subject to understand whereas man teacheth only by propounding Truths but cannot give a mind to understand Thus God also comforteth as no friend can no Minister can because God doth perswade the heart he can take away the fears and the doubts and so make all comfort to have an immediate illapse into the soul whereas even the Ministers of the Gospel though they bring the glad tidings of peace Though they have the tongue of the learned to speak a word in season to the afflicted soul yet they can bring this no further than into the ear they cannot make it at all descend into the heart insomuch that Ministers comfort in vain and the Sacraments they seal comfort in vain till God do alter and change the heart And thus much is considerable because it 's said The God of consolation Secondly What is implied in the word Consolation And 1. We are to know this is one of the sweetest mercies in all Gods store-house comfort and consolation and that in this valley of tears where we meet with so much discomfort where there are so many grieving and tormenting passages This makes the mercy to be of greater moment For what if a man had the abundance his heart can desire yet if he have no comfort in any thing a dead man yea a dead dog is better than such an one Insomuch that a mans whole life is almost for nothing but a comfortable life Comfort and delight is so great a matter that some Philosophers placed utmost happiness therein Look over the whole world and you will see not every man that is most wise or most great not every one that liveth in most abundance and most honour but he that liveth most comfortably liveth the life most to be desired Yea many time a Crown of gold is a crown of thorns and a cottage hath more comfort than a Palace So that the mercy here spoken of is the salt that seasons all conditions without this a man is no better than a Cain or a Judas without this every house and field is an hell When therefore it 's said The God of comfort here is insinuated the most desirable thing that can be Yea it 's no wonder to hear that if a man hath wealth and honours but without comfort that his life is a torment For although a man have true grace and be an eminent servant of God and therefore will be certainly blessed hereafter yet because he hath no comfort in his soul his condition is very terrible and sad As you see it was with Job yea with Christ himself though the only Sonne of God yet because without comfort when at the same time he was full of grace and holiness what grief and agonies did he conflict with So that your comfort is like oyl it 's called the oyl of gladness for it will be alwayes uppermost in the soul 2. Comfort is such a rare mercy that unless God give it it is not to be found in the heart of a man For how can comfort and sinne be together Every man hath by nature forfeited all his comforts There is not the least drop of comfort but every man hath outed himself of it so that man and the Devils are all alike in respect of deserts As the Devil cannot any where gather up so much as a crum of a comfort so neither might any man living The whole world might justly become an hell and not one drop of comfort to be found in it Therefore that God is a God of comfort to a believer it 's an unspeakable mercy for of himself cannot come any comfort nothing but briars and thorns nothing but hellish torments and despair will naturally arise in our hearts So that comfort is the more to be prized because we have lost all and might justly be as full of horrour and fears as we are of sin As sin hath abounded so not grace but vengeance might abound much more Hence In the third place Therefore is God a God of consolation because Christ hath made a full atonement for us by his bloud Such a glorious expression as this could not have been true in the world but for Christ if no Christ then no comfort Hence in the Text it is said The Father of our Lord Jesus Christ and then followeth The God of comfort So that as we are to pray in the name of Christ so we are also in his name to offer up praise and thanksgiving It 's then through Christ alone that he is a God of comfort and indeed without Christ he is the God of all wrath and vengeance of all anger and judgements his holiness and justice is such that were it not through him he would be a consuming fire and the most holy man would not be able to stand in his sight So that it cost Christ dear to make a way and passage of comfort for us Lastly God through Christ being thus the fountain of all consolation hence it is that he doth most genuinely and properly of himself shew mercy and vouchsafe comfort Even as the Bee of it self makes honey but never stings except when provoked Thus if we walk not alwayes comfortably if we live not in holy joy and gladness of heart this ariseth from our selves The vapours that turn into storms and thunder come from our own bowels otherwise God would alwayes be communicating consolations to us we shut out the light from us we turn sweetness into bitterness Thus the Psalmist saith That God doth not afflict willingly The works of justice are commonly called alienum opus but Gods works of justice are his proper works as well as of mercy only our sins stirre him up and provoke him to the one but his meer goodness and mercy inclineth to the other so that now God would alwayes fill the hearts of his children with rejoycing did not they obstruct it themselves In the third and last place he is said to be the God of all consolation There is the extent of it All consolation which implieth 1. That there is no consolation but cometh from him no true and solid comfort but God bestoweth it As for that prophane and wicked mirth which the Devil stirreth up ungodly men unto that is not worth the name of joy it 's a madness for they descend quick as it were
fit and ready to receive comfort For all the while thou art enlightned only and hast not an heart fitted to receive it thou art like Moses that saw the good Land of promise but he could not enter into it And thus indeed it falls out sometimes that when the mind is enlightned enough yet the heart is heavy They cannot delight and rejoyce in the promise they would gladly do it they heartily pray for it but their heart sinketh down like a stone within them Therefore God hath a further degree in comforting and that is by raising up the heart by making it ready to receive consolation For as God can humble the proud heart and soften the hard heart so he can easily comfort and revive the grieved heart Thus as it is in sanctification it 's not enough for God to illuminate the mind unless he also change the heart and make us to will and to do So it 's not enough for God to teach us our duty about comfort but actually to work the heart for it Hence 2 Cor. 7. 6. you have a notable Attribute given to God God that comforteth those that are cast down Isa 51. 11 12. See there with what command God speaketh That they shall have comfort They shall obtain gladnesse and joy So that as God is above the heart in conversion thus he is also in consolation He will comfort and what man or Devil can hinder it As in matter of grace God declareth as Omnipotency and Sovereignty when he saith I will take away the heart of stone and give an heart of flesh so in matter of consolation I will take away the grieved the troubled the despairing heart and give an heart of joy peace and heavenly rest of soul In the third place God doth comfort removendo prohibens by removing whatsoever is obstructive and destructive of comfort As 1. By chaining up the Devil who is not only an enemy to the graces but also the comforts of Gods people As the holy Ghost is a Comforter so the Devil is the prince of darkness a Tempter to unbelief to sad and soul yea and bodymurdering thoughts God therefore doth restrain him in his temptations in his sad suggestions For we see by Job's instance the Devil cannot go any further than he is licensed by God himself 2. God doth subdue not onely the Devil without but also that corruption within which doth vehemently incline to unbelieving vexing and tormenting thoughts For although a man naturally be in security in self-ease and carnal presumption yet when once awakened for sinne and feeling the terrour of the Lord thereby then we are as peevish as froward against the promises as ever formerly we were against the precepts Adam endeavours to hide himself from God upon his sinne We see in Cain and Judas what sad and dreadfull effects the guilt of conscience would work in every one did not God command those winds and tempests to be still Therefore God doth repress these and thereby we are more ready for comfort 3. God doth by his grace prevent and keep us from sinne he daily preserveth us from many sad falls which if plunged into we should presently chase away all our comfort When David was left and fell into those gross sins all his joy was immediately lost therefore he complaineth of his broken bones and prayeth for joy to be restored to him what horrour what hell would quickly be raised in thy soul every day every night upon every temptation Did not the grace of God preserve thee Spira lost all comfort by Apostasie And thus many Christians did in times of persecution in a great measure by their revolt though they recovered again Therefore little doest thou know how much God worketh for thy comfort by preventing such sins which would make horrible wounds and gashes in thy soul Lastly God comforts thee by delivering thee from all such Doctrines though taught by many of great and eminent learning which yet in their own nature tend to make the heart uncomfortable How wonderfully did God work for the comfort of Luther who professed the unspeakable tremblings and fears of soul he was in and being in captivity by the Doctrine of works as then tought in Popery he could have no comfort but often wished he had never been a man till God comforted him by delivering him from those false Doctrines Thus the Doctrine of the Apostasie of true Saints doth utterly dash all comfort from the believer he must necessarily be in miserable tormenting fears all the day long And so have we done with that immediate way of Gods comforting The Mediate way is by those means which he hath appointed to be as Conduits running wine for us And they are 1. The Scriptures David professeth much quickning and comfort he had by them So Rom. 15. 4. The comfort of the Scriptures They are a cordial a tree of life They direct to comfort exhort to comfort all such as are poor in spirit 2. The Ministers They are sons of consolation and comfort The Word they preach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyfull noise Even the very feet of such who bring the glad tidings are said to be blessed They have a tongue of the learned to speak a seasonable word for such as are contrite in spirit They are not to quench the broken reed Though to the obstinate sinner we bring the hammer and fire of the Word yet to the broken heart we bring balm and oil Lastly God comforts by the Sacraments In them he doth peculiarly seal peace and comfort Therefore is the Lords Supper called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giving of thanks Thus doth the Lord by these means abundantly provide for our consolation SERM. XXXVII That Believers only are the Subjects of the Comforts and Consolations of God 2 COR. 1. 4. Who comforteth us in all our tribulation THe next particular which followeth in order as the Text stands divided is the Subject whom God doth thus comfort and that is said to be Us who comforteth us that is both us believers in a general sense and us Apostles in a particular manner For they being like Uriah in the fore-front of the battel and more assaulted by the Devil within and enemies without they do need the greater comfort But we shall handle it in the most large sense and observe That God is a God of all comfort unto believers only For this Us in the Text is not only determinative to shew who they are into whose wounds God doth thus pour oyl but also restrictive to such and such only Indeed the wicked ones of the world may have comfort in outward mercies They may rejoyce in the good things of this life and this is acknowledged by Solomon To be a gift of God but these worldly joyes do become a sinne and a curse to them The Poet said well O miseri quorum gaudia crimen habet Their very joyes do become like wine to men in a feavor though refreshing
sinnes when repented of cannot barre off great consolations and indeed such need strong consolations for their great conflicts and agonies If Christ put not both armes under them they hardly keep from fainting away Mary Magdalen and Peter were in a special manner owned and comforted by Christ though they had deeply wounded their souls with sinne We see Paul though so notorious a wretch against Christ yet when converted God doth not upbraid him with former rebellions but in the number of those who have peace and joy he reckons himself and the truth is such are most humble tender and melting under comforts What Lord such a beast such a Devil as I have comfort What Lord I that might have been a Cain a Judas crying out My sins are greater than I can bear That like Dives might have begged for one drop of water to cool my scorching heat but have been denied Shall such an one have comfort and consolation SERM. XXXVIII How God will comfort his People in all both their spiritual and temporal Afflictions which all the Art of Philosophy can never do 2 COR. 1. 4. Who comforteth us in all our tribulation THe second particular in this Text hath been dispatched viz. the Subject whom God comforteth Us Apostles and believers in the general such onely have a right and interest comforts Why such onely have a right will be treated on more opportunely in the procedure of the verse We therefore go forward to the third part of the Text as it stands divided and that is the Object matter wherein this comfort is communicated to us and that is for the nature of it said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribulation and for the extension of it all tribulation Tribulation The Greek word signifieth Such an affliction as doth even oppresse and squeeze a man as it were Hence it is translated sometimes persecution Act. 11. 19. The Churches afflictions are called persecutions to shew the voluntary malicious endeavours of her enemies who run up and down to seize on such as belong to Christ which implieth also that the godly did not rashly and sinfully put themselves into their enemies hands but that according to Christs command they did flee when their adversaries sought for them And this may be done in faith not in sinfull fear as appeareth Heb. 11. where some are said to hide themselves in caves and holes yet by faith But the word is commonly rendred tribulation having sometimes the epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it as Mat. 24. 21. And the Latine word tribulation answers the Greek well which say some comes from the flail of the thresher that bruiseth the corn Or as others from thistles that are sharp and vexing Well the word signifieth such a tribulation as is bruising pricking sadly molesting Yet as out of the same root cometh the sweet Rose as well as the sharp prickles so from the same condition shall arise joy as well as grief Observe That there is no tribulation or affliction Gods people can fall into but God will comfort them therein The Text saith all tribulation let it be what it will be Do not say Every tribulation but mine Take heed of thinking thy dungeon is so dark that no ray or beam of this Sunne can come unto thee For as Paul argueth in another case Heb. 2. 8. In that all things are put under subjection to Christ it is manifest he left nothing that is not put under him So in that God comforteth in all tribulation it is manifest that there is no tribulation exempted or left out Take heed of that prophane Question Is God the God of the hils as well as of the valleys Think not that God is limited so as if there were some kind of water that he cannot turn into wine some stones that he cannot convert into bread But let us explain this And First God doth comfort his people in all tribulations for the several kinds of them The tribulations that may fall upon the people of God are of such different sorts that it is very difficult to number them as it is the sand upon the Sea-shore yet we may divide them into these two sorts The soul-troubles in the general or spiritual ones and the external or temporal ones In both these God will not leave his people comfortless Their spiritual troubles they may empty themselves into several chanels As 1. There is a soul-trouble arising in the heart because of Gods displeasure for sinne This trouble David doth sadly groan under many times and this is the greatest evil that the godly can grapple with When God hideth his face from David it 's neither his Kingdom or success or any great prosperity he hath that can be so much as a drop of water to cool his thirsty scorched soul Job also was in this troubled condition when he complaineth That the arrows of the Almighty did stick in him What comfort or joy could Job find in any thing in the world while God was thus frowning on him So that the soul in this case is most remote from comfort Bring him riches honours you do but as they that gave vinegar and gall to Christ for to drink you increase sorrow more yet at last we find both David and Job were comforted God could and did of that chaos and dark confusion they felt within them work much light and joy And certainly if there be any of Gods children that live and die without comfort having no evidence or assurance of Gods favour this is not because God cannot comfort or because God is not gracious and pitifull to such but because God seeth it best not to give comfort to such Seeing therefore it 's God that breaketh the heart it 's he that makes the soul tremble it is he that convinceth of sin and humbleth the soul under it So it is the same God only that can command comforts when he speaketh the word all sorrow and tormenting fears shall flie away as dark mists before the glorious light of the Sun Oh then let such dejected and overwhelmed souls remember the Omnipotency of God in comforting as well as in other things Say O Lord my heart would break and break again if I had nothing but men or Angels to comfort but I have to do with thee who art the Father of spirits and so canst put into the soul gladnesse of heart as well as grace A second spiritual trouble is The want of that sanctifying and mortifying power they desire against their lusts They find the reliques of corruption too prevalent their hearts are not in their own power They complain and say I command my hands and they move as I would have them I stirre my feet and they obey presently but when I charge my soul to be heavenly believing to be chearfull patient it doth not at all yeeld to me Paul Rom. 7. did in a most pathetical manner complain of this conflict and agony with him The
perswaded this as a special help to premeditate on evils before they came Others they refused this as making a man miserable before he was so Others supported themselves with the thoughts of necessity and that it could not be otherwise But of all these we may say as Job to his friends Ye are miserable comforters and are of no more advantage then the rending of garments or pulling off the hair in grief which Bion derided in one as if a bald head would take away grief We therefore conclude That no Philosophers had the true art or grounds of comfort and that 1. Because they were wholly ignorant of Jesus Christ in whom alone is all the cause of comfort Therefore he is called our Peace and he is said to be the Prince of peace Foelicissimum est cui non est opus foelicitate and such an one is the man in Christ for he will never thirst more than hath drunk of that fountain No sinne no guilt no curse can be removed but by the bloud of Christ Insomuch that all their Philosophical precepts about comfort were as the influence of the Moon which doth rather rotten than ripen in respect of the Sunnes influence 2. They were without the Spirit of Christ the efficient cause of comfort Christ is the subject matter in whom alone we can have comfort and the Spirit of God is the efficient cause that doth alone give a comfortable and glad heart 3. They were altogether unbelieving of a Resurrection to leternal glory which is an admirable ground of all true joy This the Apostle presseth against immoderate sorrow about those that are dead Not to grieve as those that are without hope Lastly They were wholly unacquainted with the life of faith that is only instrumental to receive joy Use of Exhortation in all thy tribulations to look up to God in Christ for comfort Thou runnest to this creature to comfort and thou thinkest this and that condition would comfort thee but how can the chanel have any thing in it if the fountain doth not give it Say not it 's thy affliction so greatly to be aggravated that makes thee disconsolate No it is for want of Gods presence in it SERM. XXXIX What are these Apples which Christ refresheth his Spouse with Or what are those Scripture-grounds of comfort which support the hearts of Gods children under all their afflictions 2 COR. 1. 4. Who comforteth us in all our tribulation THere is no tribulation either for the kind or degree of it but God can and doth comfort his people therein It is therefore requisite to know what are those cordial comforts what is that balm and oyl by which he healeth the wounds of his afflicted ones For seeing Gods comforts do farre exceed all Philosophical remedies as much as the Sunne doth a Gloworm And Paul's admirable temperament I know how to abound and how to want doth infinitely transcend that so much celebrated carriage of Socrates who was noted to be alwayes Eodem vultu let whatsoever befall him It is very usefull to know what are these Apples of comfort as the Church calleth for Cant. 2. 5. And the rather this is to be done because many of Gods children are deficient in a three-fold respect about Gods consolations For either 1. They are in a great manner ignorant of what foundations and sure grounds they have of comfort They do not know what fountains of living water they may abundantly bathe themselves in They are as Elisha's servant who though there was a great host of Angels to help him yet he did not see them So that the Spirit of God doth not only illuminate us in the matter of duty but also in matter of comfort hence he is called The Comforter Or 2. Though they know many arguments of comfort yet their memory faileth them that in the very hour of their temptations in the midst of their furious assaults they forget what comfortable supports they might make use of So that it is good to preach of these principles of consolation that thereby we may be remembrancers to you and put you in mind of that joy which in the midst of your afflictions your corruptions and the Devils temptations are so apt to strike out As the Disciples were sometimes blamed for their forgetfulness they did not remember the miracle of loaves Thus also the children of God may often rebuke themselves and with David say Why wast thou cast down O my soul And why wast thou so troubled within thee Hadst thou thought on such a promise such a place of Scripture Hadst thou remembred such a precious and sweet truth the temptation had not prevailed so much upon thee Come we then to lead you up into the Mount of transfiguration let us see even in this life as farre as our narrow hearts can comprehend What are the good things God hath prepared for those that love him And First Take this for a foundation That God comforts only through and by the Scriptures He must enter into this pool that will feel these consolations descending upon him he must buy this field of the Scriptures that will have this pearl hidden there The Spirit of God is that indeed which doth efficiently reach to the soul and make it to receive comfort but the means by which or the harp as it were whereby the evil spirit of sorrow and dejection is removed is by the word of God So that as the Spirit of God doth powerfully change and alter the heart yet the word is organically and instrumentally used for that end So though the Spirit of God be the Comforter yet it is through the Word Hence the Apostle Rom. 15. 4. That we through comfort of the Scriptures might have hope And David doth not only admire the word of God because it fore-warneth of sinne quickeneth up to duty but also because it was a reviving comforting Word whereby he was kept from fainting and being utterly overwhelmed in his troubles And this is the more to be considered by the godly that so they may not be deluded by false joyes When the Devil is said to transform himself into an Angel of light 2 Cor. 11. 14. that is into light of comfort as well as of truth There are false joyes there are comforts from the Devil as well as doctrines of the Devil The Papist hath his comforts The Socinian the Antinomian all these have a spirit of delusion in their joyes as well as in their opinion The Spirit of God doth first lead into truth before it vouchsafeth comfort But we detain you too long The first ground therefore of Scripture that may be had out of the treasury thereof is this viz. That all the tribulations we fall into they are precisely determined by God as a Father out of much love both in regard of the beginning of them the degree of them as also the continuance of them And if this truth be well rumiated and digested here is
Lastly Here are Consolations And although these are of greater concernment in the particular to every Believer because the joy of the Lord is his strength hereby also he walketh thankfully and fruitfully yet let him take heed of being narrow and sparing in using them for others comforts For if thou art a Minister of the Gospel then thy work is not only to convert but to comfort not only to bring out of sinnes but out of fears and dejections Thus the Apostle at the last verse in this Chapter We are helpers of your joy Consider that not only what is acquired by study but what also is inspired by God into thy soul may be of admirable efficacy to others Though Christs Sermons and Parables were like a two-edged sword mightily dividing between true grace and hypocrisie yet Isa 50. 4. he expresseth his Ministry by this to speak a word in season to the weary and this he calleth the tongue of the learned We call it Learning to alledge the Ancients to be full of Greek and Hebrew to empty out the bowels of School-learning yea some are so simple as to account studied words and composed language rare Learning whereas speech is like the Arrow that is not commended for studs of gold or Jewels on it but if it hit the mark Thus that is Oratory which is most proper to effect the end of our speech To make the sinners weep the hard heart to tremble and the sad to be comforted You see it 's the tongue of the learned to do this Doth then God give thee comfort be not thou wanting then to support and comfort the feeble-minded It may be thou art a kind of a spiritual Dives full of consolations and thinkest thou hast store enough laid up for thee both to live and die with take heed lest some poor Lazarus would be glad of thy crums and thou dost not give to him SERM. XLII That those only can make fit applications of Spiritual things to others who have an Experimental knowledge of them in their own souls 2 COR. 1. 4. That we may be able to comfort those that are in any trouble THere remaineth a second Doctrine contained in the final cause why God comforts his people viz. That they may be able to comfort others From whence there is this Observation obvious That those only are able to make fit applications to the souls of others who have had the experimental working of Gods grace upon their own souls That we might be able implying otherwise there would not be that sufficiency and fitnesse in us which ought to be To discover this consider First That there is a two-fold knowledge of divine and spiritual things The one is speculative and meerly Theoretical when we know them yea and it may be give a sound and firm assent to them And such are all those learned men who are very Orthodox and wonderfully able to maintain the truths of Christ against all opposers whatsoever Such as these are God raiseth up many times as eminent Pillars in the Church But because this is not enough to salvavation therefore in the second place there is a saving affectionate practical and experimental knowing of truth whereby we do not only believe such things but by believing we do love and embrace the truths we know We do credendo amare we have a faith which worketh by love Now it must be confessed that the condition of those who are only Orthodox and no more is much to be pittied and lamented To write against Arminians and others about the work of Gods grace in Conversion and yet never experimentally to have this upon their own souls So to treat of Justification and Christ yet not at all to have the saving and sweet operations of these things upon their souls is greatly to be bewailed To be like the builders of Noah's Ark that proved a place of rest and refuge in the time of the deluge for others when they themselves had no advantage by it But it is no wonder that such excellent knowledge and of such admirable lovely use in the Church be not saving while it goeth no further because practice and doing is the end of all Theological knowledge If ye know these things happy are ye if ye do them Joh. 13. 17. So that this experimental and practical knowledge of divine things is that which compleateth the former To know Christ so as to have him to know regeneration so as to be born again this is the glory of all knowledge Hence is that Commandement 2 Cor. 13. 5. To examine our selves to try our selves whether we be in the faith and in Christ or no. The latter word signifieth to make an experience or an experimental tryal of grace in us So that if you had a man who could speak like an Oracle in all the points of Divinity who was a very Miracle in respect of learning yet he is but a tinckling cymbal and speaks in the matters of Religion like a Parrot not rightly or fully apprehending of them till he hath inwardly tasted of the sweetnesse of them Secondly This saving experimental knowledge doth differ in its whole kind and is of another nature in a moral consideration from a meer Orthodox or bare speculative knowledge I shall not enter into a large dispute concerning the difference between illumination in a temporary believer although now we are not so much speaking of the habitus fidei as Theologiae which may be in learned knowing men and that which is in a true convert We shall suppose it for a truth from Heb. 6. That those who were inlightned yea and had some experimental workings of which a non yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not the things that hold fast salvation and therefore the Apostle hoped for better things They therefore so differ that take a man who doth only know divine things by Books by Sermons by reading of Authours and was not at all acquainted wih the Spirits effectual teaching by the Word and let him at last come to have these things set home upon him by an effectual demonstration of Gods Spirit let him know these things as the truth is in Jesus which the Apostle mentioneth Eph. 4. and he will then cry out acknowledging that he never knew any thing till then That he was in the dark that he had but a learned kind of folly that he spoke of these things as men do of Countries which they see in Maps only by a general knowledge having never travelled to see the Countries themselves There is such a fuller power accompanying this practical knowledge that the former was but a shadow to this substance Observe many men Do they not read the Scripture Do not they go from Chapter to Chapter But till it be the ingrafted Word in them they have the images and pictures of things not the things themselves In the third place That is not to be called
it is that it is an art of arts and much heavenly wisdome is required to administer the proper comfort for such a grief This makes Casuistical Divinity which is applied wholly to rectifie and comfort a wounded conscience more difficult than Polemical is The afflicted soul hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its deeps and Satan also in their temptations hath his deeps likewise Insomuch that it is choice prudence to give the proper cordial and to find out the true way of comforting such yet though there be special comforts in special cases yet all the godly that are in like temptations may and ought to take the like comforts That which hath done any godly man good under such an exercise may do thee also good if thou art not froward and unbelieving In the next place let us consider Why those arguments which some godly men have found powerfull to comfort them should also be very conducible to others And First Because all the Godly they are as I may so say Ejusdem speciei They have all the same substantial sundamentall worke of grace in their hearts That as you see all men have the same specifical humane Nature though there be many individual properties and differences Thus all the godly do partake of the same Divine Nature They are all borne of God they are all become new creatures Although indeed for the manner of conversion and the degrees of grace as also experiences of Gods favour and love in these things there may be much variation yet in the main as they all have the image of God and so are like him So they are also like one another It 's the common faith it 's the common love it 's the common Image of God which they all doe partake of So that godly men though they may differ in their gifts in degrees of graces in their judgements and opinions yet because the Image of God is stampt on them all there is a likenesse and similitude between one another What one feeleth the other feeleth How one is affected the other is affected they understand one another they do as it were see themselves in one another We have an expression Prov. 27. 19. As face answereth face in water so the heart of man to man There is a two-fold exposition of this place and that contrary Some say it is brought to shew the falshood and deceitfulnesse of mans heart That as in water there is not a true representation of the face so one mans heart is not truly known to another Others they goe on the contrary As say they the face of a man and the reflexion of it in the water are alike so is the heart of man to man that is of one friend to another Therefore a friend is Alter Ego They have all things common one soul as it were and one heart Now if this be true of moral friendship that their hearts are fo alike how much more of the people of God who are all made one in the Lord cis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 21. They are all but one Person their hearts must needs answer one another Let a godly man read David's Psalmes wherein he doth experimentally declare what the workings of his soul were will not a godly man say he speaketh his heart his doubts his complaints Seeing then there is the same fundamental work of grace in all no wonder if what is suitable to one is also to another Secondly Another ground of the Doctrine is From the samenesse and identity of that Spirit of God which enliveneth all and worketh in all For as it is with the body though it hath different parts yet all those are informed and animated by the same soul It is not one soul that informeth the arms another the feet but it 's one and the same soul that informeth all Thus it is also with all the people of God they may differ much in externals their condition their estate yea in internals also in illumination and sanctification yet it is the same Spirit of God that liveth and worketh in them all If therefore the same root give nourishment to all of them they all grow upon the same stock if the same spirit diffuse it self through all no wonder if what comforts one may also comfort another no wonder if the same promises revive one that doth another He said Homo sum nihil humani alienum c. He was a man and so nothing of a man was strange to him Thus thou art a believer a new creature and so nothing that is proper to such should be strange to thee If you say Seeing they are all animated by the same Spirit which is a Comforter then it would follow they are all comforted alike all have joy alike but experience confuteth that Two have the Spirit of God and one is comforted the other is dejected walking in darknesse so that you would say certainly the same Spirit is not in both The answer is Though the Spirit of God which is a Comforter be in all the godly yet it is a free agent he dispenceth this voluntarily as he pleaseth And again Though the Spirit of God in the godly encline to comfort yet it is in an ordered and appointed way If thou art unbelieving froward then thou resistest the Spirit of God within thee The Jewes have a Proverb Super maestum non cadit Spiritus Sanctus which in a good sense may be true As it is in matter of Doctrine so it is also in respect of Consolation All the godly have the same Spirit whose work it is to lead into truth yet what wonderfull differences in judgement may be amongst them that have the same Spirit yet they all hold the foundation because the Spirit of God doth communicate it self by degrees and in measure to one more to another lesse Thus it is also in respect of Consolation though they have the same Spirit of comfort yet the out-goings of this are in one more than the other And why should it seem a strange thing for all the godly under the Gospel to have the same Spirit seeing the holy ones under the Old Testament and those under the New are led by the same Spirit Whatsoever Marcionites of old and Socinians of late say to the contrary as appeareth notably 2 Cor. 4. 13. We having the same Spirit of faith as it is written I believe and therefore have spoken we also believe and therefore speak so we also believe and therefore rejoyce Thirdly Another ground of the Doctrine is Because the main arguments of comfort promised in the Word are not upon personal considerations neither are particular priviledges but from that common reason which belongs to every believer Paul is comforted not because Paul not because an Apostle So David findeth God putting gladnesse into his heart not because a King not because a Prophet but because godly If therefore comforts Fundamental I mean are given upon a
man He suffered in his Name in all reproach and ignominy dying a most accursed death and shalt thou be so tender and delicate as not to indure the mocks and rages of men for him Shall Christ be in cruce and thou in luce Christ in convitiis and thou in conviviis Christ in patibulo and thou in Paradiso as Gerhard expresseth it Oh fear left this prove dreadfull at the latter end SERM. XLVII What Qualifications they must be endowed with who suffer in a right manner for Christ 2 COR. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ WHat it is to suffer for Christ ex parte objects in respect of the matter for which hath already been dispatched We now proceed to shew What is required ex parte subjecti What are the qualifications necessary in him who doth truly suffer for Christ When we read of so many glorious priviledges promised to such as are troubled for Christs sake you must know that their bare suffering no not for that which is righteous is enough to entitle them to this blessedness but there must be the Adverb as well as the Nown it must not only be pro bono but benè for that which is good but also in a good manner for suffering and martyrdome it self as all other duties is not integrated of all its causes as it is not enough to pray to hear though these for the matter be commanded but they must be done in an holy and spiritual manner Thus it is not enough to suffer or to be persecuted and that for Christs sake unlesse also we have that holy frame of heart in suffering which Gods word doth require Let us then examine this truth viz. What are the requisites to qualifie a true sufferer for Christ When his cause is good his heart his ends also must be good Therefore that ordinary saying Causa non poena facit Martyrem The cause not the punishment doth make a Martyr must be further limited for the cause doth not unlesse there be also those concomitant graces in the subject as well as there is truth in the object and we shall find this suffering temper to have as curious ingredients into it as there was into that precious ointment made for the high Priest alone and no wonder for it is the highest pitch of love we can arrive at to suffer for him and it is the most contrary to flesh and blood So that â—one can do this for Christ but such who are wonderfully enabled by him First Therefore in a sufferer for Christ there is required Faith in the eminent and powerfull actings thereof It is as impossible to suffer without faith as a bird to flie without wings It 's faith alone that can remove these mountains in the Sea Heb. 11. Those great exploits the Saints did yea and those wonderfull sufferings they underwent is attributed by the Apostle wholly to their faith Now this faith requisite to true suffering for Christ emptieth it self into two chanels there must be a Dogmatical Faith and a Fiducial Faith A Dogmatical Faith is that whereby a man is assured of the truths be suffereth for as divine and because of Divine Authority Faith must be as Heb. 11. 1. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance and evidence of things For if a man have not this faith it 's obstinacy and pertinacy not faith that maketh him suffer as we see in Hereticks Hence also it is that a meer Opinionist or Sceptick in Religion will never suffer for Christ because he hath no faith but opinion in Religion So likewise those who are of a Religion meerly for humane Authority sake because of the custome and Laws where they live commanding such a Religion as those amongst the Graecians that were called Melchitae because they followed the Religion the King was of though indeed the Orthodox were so branded by the Heretical party Vide Hornbeck de Graecis These cannot suffer truly for Christ Indeed they may suffer for their Religion as it 's local and traditional to them as Turks and Jews do but yet this is not from faith which doth necessarily relate to divine testimony This then cuts off the glory which Hereticks and erroneous persons may boast of if they suffer truly they suffer with a true Faith if they have a true Faith that can be proved and demonstrated out of Gods Word And when we say a Dogmatical Faith that must be understood in respect of its compleatnesse and integrity as to Fundamentals No man can suffer truly for Christ that peremptorily denieth any I undamental if he hold the foundation though he build hay and stubble superstructive errours yet if he do not demolish any of the foundation stones he may be saved but so as by fire And truly is this charity be not allowed we shall scarce find any person or Church truly suffering for Christ For where hath there been such a sound faith in Fundamentals circa-fundamentals and praeter-fundamentals as that there hath not been any spot or wrinkle in the face of the Church This prerogative belongs to the Church in Heaven They therefore suffer for Christ who are persecuted for his truths though happily they erre in many things not necessary to salvation But if they deny any Fundamentals I do not say doubt and that for a season as the Apostles did about the nature of Christs Kingdome and his Resurrection and that with persevering obstinacy then though he suffer for one Fundamental yet because he denieth another he doth in effect destroy the whole building of Christ Thus when a Macedonian suffered for holding the Deity of Christ being put to death by an Arian the primitive Church never judged him a Martyr because he denied the Deity of the Holy Ghost There is therefore required a sound Dogmatical Faith for which cause some have doubted Whether the Church did well in making all those infants which were killed by Herod because of Christ in reckoning them among Martyrs For they did not know any thing of Christ neither it may be many of their parents had any true faith about him Certainly ly they cannot be called Martyrs or Sufferers for Christ in an active fense but passively only The second act of faith is a fiducial dependance on the promise of God and his Power which is able to raise up the heart above all fears and discouragements yea to represent prisons palaces and coals of fire beds of roses such a transubstantiating nature is faith of It was faith Heb. 11. which made Moses esteem the reproaches of Christ more than all the glory and honour which was in Pharaoh's court especially faith as it is the substance of things hoped for As it maketh Heaven and glory present so it 's admirably quickning and enlivening the heart of him that suffereth It is therefore called The shield of faith which above all or to all as some expound we
comparatively to the cause and glory of Christ And this makes it so difficult to suffer This hath made the Apostates that have many times been in the Church This hath filled the hearts of many with woe and wounds implacably For their childrens sake for their lives sake they deny Christ and a good conscience and how can it be otherwise while Earth is dearer than Heaven when we esteem the favour of men more than the favour of God This hath proved bitter wormwood to many at last Lastly To suffer for Christ there is required pure and holy motives To lose all for Christs sake out of meer conscience that this is the only cause why we are in any trouble We may read both in sacred and prophane Histories how men have suffered even death it self only for vain-glory All Aristotles vertuous men they were ambitious and vain-glorious men The very Heathen could make it Laudum immensa cupido as well as Amorpatriae We would think it a madnesse to lose comforts and life for an airy bubble of windy glory yet many have been thus transported not only Philosophus but Haereticus est animal gloriae vanissimum If then it 's not Scripture-grounds but ambitious vain-glorious principles that make thee to suffer Christ doth not will not provide sugar for thy bitter pils Thus have we seen what is required to suffer for Christ Oh the difficulty of this duty No wonder so much seed hath withered away when the scorching Sunne of persecution did arise No wonder Christ hath many Swallow-friends that endure with him the Summer time onely No wonder few are lovers of Christ for Christs sake As Alexander had more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Bees that follow for the honey-pot only Now to all these we must adde this Caution A Christian that suffereth for Christ though he have not those qualifications in a perfect degree but find corruption opposing every one of them He must not therefore cast away his confidence for we can no more suffer perfectly for Christ then do perfectly for him and if our gracious works cannot justifie us no more can our gracious sufferings Martyrdom is not meritorious Though we shed our bloud for Christ yet the blood of Christ must cleanse that duty also The Martyrs died only in resting upon Christ for salvation and no wonder the godly heart finds more imperfections in his sufferings more carnal fear and impatience then in other duties because this is the hardest service Christ doth ever put his upon What else is to be said in this point will come in in the next particulars SERM. XLVIII How many wayes and by what means Christ comforteth those who suffer for him 2 COR. 1. 5. So our consolation aboundeth by Christ THe second absolute Proposition in the Text is That our comfort aboundeth by Christ. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some Exhortation but more generally and fitly Consolation Though this be spoken in the singular number and afflictions in the plural yet this is to be understood collectively as a treasure that hath all kind of comforts in it not one or two but all Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here repeated again aboundeth which is to be understood partly repletively it filleth the hearts of those that do suffer for Christ and partly diffusively it extends also to the comfort of others And then you have the cause of all this By Christ Christ who is the cause of their sufferings is also the cause of their comfort As from the same root proceedeth both the Rose and its pricks Thus from Christ the same Fountain cometh both bitter and sweet Were not this added who would suffer for Christ who would lose all for him but Christ hath so ordained it that these sufferings are advantagious to us and though we lose in the retail yet we gain in the bulk and whole Observe That as our sufferings are for Christ so by the same Christ are our comforts Though he strike with one hand yet he supporteth with the other If David said to the Priest who fled to him many of them being slain at No◠by the bloudy cruelty of Saul Stay with me I am the occasion of your deaths thou shalt fare as I fare How much more will Christ own such who suffer for him saying Depend upon me for I am the cause of all the reproaches and cruel usages you meet with in the world But to explain this Let us consider In what respects comforts may be said to abound by Christ And First Efficiently He being the same with God is therefore a God of all consolation Yea Christ as a Mediator he is sensible of our temptations knoweth our need and wants and therefore the more ready to comfort Christ that wanted comfort himself and therefore had an Angel sent to comfort him is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act 2 Thess 2. 16 17. Our Lord Jesus Christ himself and God even our Father who hath given us everlasting consolation comfort your hearts Paul here prayeth that both Jesus Christ and God the Father would comfort them Christ therefore not only absolutely as God but relatively as Mediator is qualified with all fitnesse and fulnesse to communicate consolation he is the fountain and head as of grace so of comfort Secondly We are comforted by Christ Meritoriously he hath merited at the hands of God our comfort for without Christs death and atonement we were no more subjects prepared for comfort then the damned Angels Had all mankind with Dives begged but for a drop of comfort such was the gulph between God and us that it could not be obtained So that by Christ a way is made for our consolation Christ did not only obtain the communication of the holy Ghost in the gifts and graces thereof So that as by Christ the Spirit of God is given to the Church as a guide to teach and lead into all truth as the sanctifying Spirit and use of all holinesse So he is also as the Comforter who giveth every drop of consolation that any believer doth enjoy Though therefore joy and comfort be in Scripture attributed to the holy Ghost as the appropriated and applying cause thereof yet this is wholly because of the merits of Christ And therefore we may pray for comfort upon the same grounds as we doe for holinesse They are both the fruits of Christs death Lastly We are comforted by Christ Objectively that is in him and from him we take our comfort As Christ is called Our righteousnesse because in and through his righteousnesse we are accepted of in him we are compleat So Christ is our comfort because in him we find matter of all joy though there be troubles and vexations from the creatures though the Sunne and Moon be turned into bloud all powers
the Gospel is though to some a savour of life yet to others a savour of death Thus afflictions and troubles to some do discover their hypocrisie and guile as winnowing doth the chaâ—â— but to others they are blessed either to conversion or to edification So that in all the sufferings of the Church we are by prayer to importune God that by these means greater glory may come to Christ and that these waters of persecution may be like those to the Ark which could not drown it but exalted it nearer to Heaven Hence Fourthly We may admire the wisdome power and goodnesse of God that wherein the enemies of Gods Church deal craftily and cruelly in that very thing he is above them working the contrary to that which they are intending For how many persecutors hath the Church had who like Haman resolved to root out the very name of Christianity and their persecutions have increased the number of Christians Thus it must needs be madness and torment to the Churches enemies to see that the wayes they take to demolish is indeed to build up the Church of God Even as it was with Pharaoh when he called a counsel to deal craftily with the Israelites to oppress and diminish them then they were the more multiplied Thus Act. 12. 24. when Herod set himself to kill the eminent servants of the Lord and thereby weaken the Church of God for when the shepherds were dissipated what would become of the flock it is said But the word of God grew and multiplied See how the contrary fell out to Herods design These things premised Let us consider What is the general good promoted by the Churches sufferings And 1. Hereby the glory of God and Christ is the more exalted amongst all that fear him For when the Churches of God shall see the wisdome and goodness of God thus to his people turning all the cruelty and craft of their adversaries to their own good that what they could never do their enemies do for them What glory and praise doth this cause in all Congregations How is the Church indeared hereby to God to trust in him to continue faithfull to him in all exercises God hath been good and will be good God hath turned the greatest evil of men to the greatest advantage and he will do it As Christs death is called a glorifying of him Thus also are the sufferings for Christ the believers glory and not only so but the glory of Christ also What saith Paul Phil. 1. 20. Christ shall be magnified in my body whether by life or death But 2. The great good overflowing to the Church by its sufferings are the propagation and enlargement of the Gospel thereby Phil. 1. 13. Paul there sheweth how his troubles fell out to the furtherance of the Gospel for his bonds were made manifest in Caesars palace and in all other places That of Tertullian is known The blood of Martyrs is the seed of the Church When men did behold their faith the râ—patience their constancy and courage it made them enquire into the cause of their sufferings what it was that could make them so constantly endure all kind of torments Insomuch that this was in stead of the working of miracles to bring men to faith So that as the shaking of a ripe flower maketh many seeds fall to the ground and in stead of that one flower many come up in the room of it or as when the Vine hath its branches cut off there come farre more in stead thereof Thus it hath also been by all the troubles on the Church of God by afflictions and by patience under them How numerous did the Church of God grow even like the stars in Heaven Let the Use be To consider those examples of all such worthies who have suffered for Christ whether recorded in Scripture or in Ecclesiastical History read them for thy comfort and thy salvation The word of God and the lives of Martyrs bearing witness to it may much prevail over a stony heart It hath been a good blessing of God that the Names and Histories of most Martyrs have been preserved and recorded for the good of the Church of God to come The lives and sufferings of our Martyrs here in England what influence may they not make upon thee What patience what heavenly mindedness what courage should this put into thee As Abel though dead speaketh Thus do all the godly Martyrs the Bradfords the Ridleys the Latimers they all speak still and God suffereth such persecutions to be as perpetual Sermons to teach us SERM. LI. The Afflictions which others suffer for Christ make much for our Comfort and Salvation 2 COR. 1. 6. And whether we be afflicted it is for your consolation and salvation THe second particular in this Text as it stands divided is the Consequent or Effect of this tribulation which is set down in a particular and special manner above any other fruit of it and that is two-fold Consolation and Salvation Of the word Consolation enough hath already been said For the other viz. Salvation we shall remit it to the end of the verse where it is again specified So that our work is immediately to proceed to the Observation which is That sufferings for Christ should be so farre from disheartning and offending others that a true and right consideration of them may much provoke our comfort and salvation This truth is of great use For the afflictions accompanying the wayes of Christ have been an offence and a stumbling block to many Now when a curb shall be made a spur when an hinderance a furtherance and we shall be encouraged from those particulars which should drive back this consideration must be very profitable Before we come to amplifie in what manner in what respects persecutions are made thus serviceable to others Let us take notice First That the sufferings of others do work good only occasionally or by way of example We must not conceive any merit or causality as was declared before in Martyrs They are Examples not Mediators Their light did shine that we might thereby glorifie God So that we must take heed that the sufferings of the godly do not obscure the sufferings of Christ that they should not be accounted the only treasure of Christ But as Luther was afraid lest his books should take men off from meditating on the Bible Or as Paul was afraid men should judge of him as if he by his own power had done that miracle and therefore told them It was onely by the Name of Christ. So also it was with all the true Martyrs of Christ they were humble looking upon themselves as unworthy of the name of a Martyr neither would they have their blood derogate from the blood of Christ Hence Secondly We may greatly deplore and bewail the Apostasie of the Church concerning those that were Martyrs and sufferers for Christ in what superstition and sinfull devotion were they plunged in about
Moral Patience Natural Patience I call that which cometh much from the constitution and complexion of their bodies they are more mild quiet and enduring of grief than others Moral patience I call that when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them but Christian patience is that which comes from a regenerated and sanctified nature eying Gods glory his will and command only not regarding other sinister respects So that a Natural Patience a Moral Patience under thy sufferings will not advance thy salvation but that which is Christian You have a notable place for this 2 Pet. 1. 6. To patience godlinesse The Apostle doth there exhort to have the chain of graces linked together not to think it enough to have one grace unless he have all And therefore patience must be added to temperance for that requireth the denial of our pleasures the crucifying of our delights which cannot be without patience but then to this patience we must adde godlinesse implying that though we be never so meek so still so Lamb-like under our troubles yet if godliness be not added to this patient deportment if it be not from divine principles and to divine ends then our patience is greatly defective Look we therefore that when we quietly and patiently suffer it came from the grace of patience not from a counterfeit patience for this is not true gold and so will not enrich us This distinction being premised whereby a Christian may be inabled to know when it is Nature and when it is Grace that doth bear when flesh and blood doth suffer and when a divine Nature within him In the next place let us consider What goeth to the producing of this grace of patience for we cannot of our selves perform this duty of patience no more than a wildernesse can bringforth roses Therefore First The efficient cause of patience is God only The heart of man under any afflictions is like a wild bull in a net there is nothing but raging and repining under every exercise till God give a patient spirit Hence Rom. 15. 5. he is called The God of patience For what a wild unruly bedlam is an unsanctified man under any pressure upon him Like Cain he crieth out It is greater than he can bear Like Jobs wife he is tempted to curse God and so die Doest thou therefore under thy trials want patience Doth it grieve and sadly afflict thee to see thy self so passionate so impassionate Then let this make thee to run to the throne of grace improve this title God is the God of patience Say Oh God it is but speaking the word it is but saying Let there be patience and there will be patience How often have I resolved for patience How often prayed for patience and yet Lord my heart is tormented and tossed up and down like that Lunatick which could not be bound by any chains Not only my tongue but my heart are worse than unruly and savage beasts they may be tamed but this no man only God can tame it It 's God only therefore that maketh in us patience The grace of patience is farre above our power Tertullian wrote a Book of Patience but in the very beginning he apologizeth for himself why he should write of that subject which he had so little experimentally and practically attained unto and he excuseth it thus That he doth as those who are sick they delight to be talking and praising of health So I saith he who am Aeger caloribus impatientiae sick with feavorish impatient heats do delight to write of patience Thus do thou seeing it is more then of thy self thou art able to do The least tryal the least affliction is ready to heat thee with impatience pray to God importunately let him not alone till he blesse thee with this composed patient spirit Say with the same Tertullian Pereat seculum dummodo patientiam lucrifaciam Let the whole world perish so that God will give me patience Secondly As God is the efficient cause so the word of God that is instrumental The Word is like Davids harp to drive out this evil spirit So the Apostle Rom. 15. 14. That we through patience of the Scriptures might have hope When thy impatient flesh doth suggest this and that argument to discontent and repining Oh remember what the word of God saith It is for want of Scripture-consideration of Scripture-arguments that thy heart is so clamorous and unruly such a command such a promise would presently have made all calm and quiet The Heathen adviseth an angry furious man to look in the glasse while he is in those passionate fits that he may see how deformed he is made thereby but how much rather when thy heart hath boiled over with impatient repining thoughts art thou to recover thy self immediately and to look into the Word See what that faith what that requireth and then thou wilt be ashamed and abhorring thy self as a very beast Thirdly Afflictions themselves according to Scripture-expression they work patience also Thus Rom. 5. 3. Tribulation worketh patience Jam. 1. 3. The trying of your faith worketh patience Here you see afflictions are said to work patience but not of themselves it 's the power of God in and through them only as the beast accustomed to the yoke is more tame than at first so when we are constantly exercised with afflictions that they seem to be no new thing then through Gods grace we come to be more ready and willing in a patient enduring of them It is said of Christ himself He learned obedience by the things which he suffered Heb. 5. 8. not that he could grow properly in grace or be more obedient than he had been formerly but it is spoken in regard of experimental obedience he had the sense and feeling of it more than before but the adopted sons of God they do increase in obedience and patience by the things that they suffer Therefore thou who hast more afflictions than others it is a reproach to thee if they have not taught thee more patience and meeknesse than others Fourthly The exemplary or ideal cause of patience is God and Christ From them we have a most exact and compleat rule of patience Mat. 5. 48. Be ye therefore perfect as your heavenly Father is To be perfect is there to be patient for he had before instanced in the patience of God that even to the unjust he causeth the Sunne to arise and from this inferreth Be ye therefore perfect To be patient and that to enemies may be called perfection because this alone is taught in Christianity To love our friends is acknowledged a duty by all Nations but to love enemies is only professed by Christians Well then may we be patient under all the persecutions reproaches and vexations the enemies of God bring upon us For is not God patient towards them and yet they are more his enemies then
Church and so it must be understood indefinitely not determinately of this or that person It is true indeed there was in the primitive times among other extraordinary gifts that of the discerning of spirits if by Spirit we are not rather to mean Doctrines pretended to be of the Spirit as 1 John 4. 1. rather than the hearts and frames of mens spirits For although absolutely originally and independently it be Gods only prerogative to know the hearts of men yet in some cases as in Elisha with Gehezi God may reveal the thoughts and secret motions of heart to others but this is extraordinary not constant no more than working of miracles So that it is a very absurd opinion of those that are called Quakers who say That light within them discovers what is in other mens hearts abusing that place The spiritual man judgeth all things whereas the Apostle there informeth us 1 Cor. 2. 11. That no man knoweth the things of a man save the Spirit of man which is within him The perswasion then or hope Paul had of these Corinthians was not divine and infallible in which he could not be deceived but of an inferiour nature yet not light and foolish neither for he saith It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firme and stedfast Hesychius renders that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unshaken that is not like the waves of the Sea So that Pauls hope did not fluctuate about him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding continuing It was not hope at sometimes and fear at another but it did abide and dwell in him Observe That it is a great encouragement to a godly Minister to see good grounds for the hope of true grace and stedfastnesse in Gods wayes in the people committed to his charge This was that which did here refresh Paul that though he was put to many exercises and temptations about them yet his hope was that as it is said of Lazarus his sicknesse was not unto death but that the glory of God might be manifested So those failings and decayes amongst the Corinthians were not for their destruction but by their recovery and repentance to manifest the truth of grace more in them In most of Pauls Epistles you may see this spiritual and publick affection in him where any are decaying or falling off there his heart is wounded within him where any flourish and continue stedfast in holinesse there he rejoyceth and triumpheth How notably doth he speak 1 Thess 3. 7. We were comforted over you in all our afflictions by your faith for now we live if ye stand fast in the Lord. Here we see Paul did not so much regard his own afflictions and distresse as the grace of the Thessalonians and because they did not abate in their faith by the afflictions they met with therefore this comforted him in all his distresse Yea he professeth he liveth if they stand fast as if their Apostasie would be worse than all his troubles to him yea would break his heart and be his death The Epistle also to the Galatians who began to decay and to end in the flesh after their beginning in the Spirit doth abundantly declare what agonies he was in about them Galat. 4. 19. Little children of whom I travail again in birth he compareth those troubles and exercises of his mind about them to the pangs and groans of a woman in travail Who hath bewitched you Galat. 3. 1. By this you may gather that the joyes of Paul did ebbe or flow according to the increase or decrease of the graces of these he had spiritual inspection over To discover this truth Let us consider What things made Paul have such hopes about these Corinthians and apply these things to our selves And First Their amendment and repentance by the former Epistle wrote to them in that you may see the body of the Church of Corinth was almost like Jobs or Lazarusses body full of spiritual loathsomnesse corruptions in Doctrine and practice and some of them in a very high nature for which our zealous Apostle as the Lord Christ once did maketh a rod to drive these corruptions out he is both a light shining and burning he keepeth to that rule which he giveth Timothy Rebuke sharply and reprove in all Doctrine He is salt to these Corinthians Now these sharp reproofes do not provoke them to discontent to impatience but it had a savoury and spiritual operation upon them If he said Genus quoddam est Martyrii reprehensionem patienter ferre It 's a kind of Martyrdome to suffer reproof patiently then these Corinthians were Martyrs in this sense for they did not onely take these rebukes well but are thereby put upon a zealous and powerfull repentance So that when this spiritual Physician saw his medicines kindly operate then he began to hope well of them On the other side we se the Prophets complaining of Jerusalem as incurable Because she slighted the Prophets and stoned them so that there remained no more remedy for them The Prophets complained They stretched out their hands all the day long to a rebellious people and that the bellows were consumed yet the drosse was not purged away This then is a very hopefull symptome about a people when we see by the Word preached that their hearts are broken that they are counvinced and ashamed of what they have done and reforme for the future The Apostle speaketh fully to this 2 Cor. 7. 8 9 10 11. This self same thing that you were made sorry after a godly manner what carefulnesse it wrought in you yea what zeal what revenge c. In all things you have approved your selves to be clear in this matter Oh the carefulnesse and zeal that was in the Corinthians after Pauls admonitions to repent and reform So that he had good grounds to say Our hope of you is stedfast Oh then let our Congregations be examined and tried in this very particular What repentance and reformation hath the prophane man shewed after the many admonitions to him What Reformation is there made about the holy and strict observation of the Sabbath What carefull performances of holy duties in thy family concerning which thou hast heard so much Oh that we had cause to say of such persons of such families though once we fear'd for them though once we mourned and grieved for them yet now we rejoyce and our hope of them is very stedfast But may we not cry woe woe and again woe to our Congregations that are like Golgothaes places not of dead mens skuls but dead hearts yea dead men according to that of our Saviour Let the dead bury the dead Have not the Ministers of God been many yeares laying the Axe of the Word to the root of prophanenesse and ignorance which is in most families in most Congregations Yet how greatly doth it abound Surely of such families of such Congregations we may with grief of heart say As yet we have no hope Secondly This is more particularly
enlighten our minds to give us tenderness and lowliness of mind that we be not led aside with the errour of the wicked for errour and heresie will break out into enmity and make men think they do God good service while they destroy you Thirdly Then we regard Religion after a carnal manner When we make parties in it when we promote factions and divisions and such as do so are filled with much spite and malice against those that are contrary to them This is a sinne the members of the Church are prone to and nothing inclineth more to oppositions and contentions then such a frame upon mens spirits The Apostle speaketh very clearly to this 1 Cor. 3. 3. Whereas there is among you envying and strife one is for Paul another for Apollo are ye not carnal And vers 4. Again are ye not carnal So that this doth plainly discover men not to be led by divine and holy principles who are apt to foment differences who are ready to set up one Minister against another to admire the gifts and abilities of one to the contempt of others This was the great sinne of these Corinthians that as they discovered much pride and ambition in the names which they gave persons Capellus Histor A. M. 3168. sometimes delighting in words which signified power and principality as Hegemon c. Or such as denoted victory as Nicolaus c. Or such as declared glory as Polycletus c. Thus such a carnal ambition did still remain in them though made Christians setting up and admiring mens persons looking after gifts which brought applause more than grace and sanctification Now those that are thus carnally affected they do continually throw balls of fire into the Church and make it a Babylon in stead of a Jerusalem Jude speaketh vers 16. Of having mens persons in admiration because of advantage It is some carnal advantage or other that maketh them advance this and that man against others What the issue of such divisionsis appeareth Jam. 3. 14 15 16. viz. To bring in all confusion and every evil work As also he sheweth the nature and cause of this It is earthly sensual and devilish though men may judge it zeal and think they are active for Gods glory yet it 's sensual and cometh from the Devil and it is good to observe how largely the Apostle expatiateth about the sinfulnesse of the tongue That a world of evil is in it and from that exhortation Be not many Masters that is do not take upon you to be Teachers and so to reprove and censure others in a carnal and sinfull way It is this that maketh not only the tongue but the pen also to be full of gall and wormwood it maketh the pen to be an unruly evil that none can tame Take we heed then of minding Religion onely to make parties and different wayes therein for this will at last break into an open enmity against the truely godly Fourthly Then we look after Religion in a carnal way When we make use of the Doctrine thereof onely to shew our parts or learning when we earnestly contend about it as it is our opinion not as it is Gods truth For this reason the Apostle doth so frequently exhort Timothy To take heed of disputes and vain janglings 1 Tim. 1. 6. where the end of the preaching of the Gospel is said to be Charity out of a pure heart and a good conscience with faith unfeigned but from these some did swerve by turning aside unto vaine jangling Here you see that those who have not pure and unfeigned hearts in the things of God they fall into vain disputes and quarrels So 2 Tim. 6. 4. it is called Doting about questions and strifes of words whereof cometh envy railings and evil surmises And he addeth their character Supposing that gain is godlinesse Here you see that in all these disputes and controversies there is no pure heart no good conscience all is to advantage themselves by it yea if this be not discovered in any sordid or worldly manner yet if thy pride the loftiness of thy spirit be hereby advanced and thou doest not mind Religion to exercise thy self to godlinesse but to have men admire thy gifts and to wonder at thy abilities Thy heart is a corrupt heart and thou wilt manifest thy enmity against the wayes of Christ when opposed therein Thy wit thy parts thy applause thou mayest make thy great Diana and oppose all that would destroy this Goddesse Lastly That we may conclude all and leave nothing out Whosoever doth not own the Christian faith from divine principles and holy pure motives this man is but a titular and a false Christian and so cannot but when occasion serveth manifest his opposition to Christs wayes And therefore it is that as amongst the people of Israel there was an irreconcilable division between Israel and Judah and a great opposition between Davids house and Sauls though all pretending to the onely true God So it is in the Church of God though there may be an agreement in the same Doctrine in the same Profession of faith come to the same Ordinances together yet because one hath not a supernatural life of grace within hath no experimental feeling of the power of sanctification upon his soul hence it is that he hath a spirit of antipathy and contrariety to those who are indeed born of God and walk in wayes of mortification So that we may conclude Whosoever is not regenerated regardeth Religion no further than carnal and earthly respects let his pretences be never so high and plausible And therefore there is no unconverted man though he hath never so high an Office never so great repute in the Church of God but he serveth Christ for loaves some insincere and insufficient motive or other worketh upon him he hath his shrines that he liveth by And therefore as it was with that rich man who boasted He had kept all Gods Commandments from the youth when he was tryed in one instance where his heart was greatly affected viz. To part with all and follow Christ it is said He went away exceeding sorrowfull Thus when any such empty nominal Christians are put upon such duties and wayes which are contrary to their lusts they will go away not it may be exceedingly grieved but greatly enraged and disquieted This will be like the jealousie-water to discover the adulteresse To pull out their right eyes and to cut off their right hands will be like the pronouncing of Shibboleth to discover what they are And the ground of this whole truth is from the exceeding great purity and exactnesse that is in the word of God truly preached it cometh to new mould and change the whole man All old things must passe away This will not abide either a corrupt mind or a carnal heart and therefore one being contrary to the other as light to darknesse and fire to water No wonder if then the hypocrite be
by himself Whereby the same Authour concludeth That there would be no blame or fault to be found with that man who should say Paul had as much grace here in this life as some shall have in the world to come But although we grant Paul to be among other Christians like Saul among other men higher by the shoulders yet that he did find the rebellion and corruption of the flesh debasing his best duties appeareth by his accounting all things drosse and desiring to be found in the righteousnesse of Christ Phil. 3. 8. So that while these endeavour to exalt the sanctifying grace of God in Paul they eclipse his justifying and while they advance his inherent righteousnesse they obscure his imputed righteousnesse Whether Paul then or any other eminent servant of God They all find a law of sinne within them rebelling against the law of the mind by which they look upon themselves as miserable captives and do groan for a perfect and full redemption by Christ Thirdly These two principles therefore not onely residing in them but acting contrarily it is very necessary in a Christian exactly to observe to what mother as it were the child doth belong To which principle thou art to attribute thy actions For the not duly dividing and separating here doth many times cause great confusion in the godly soul We see it many times in David's Psalmes that there are such different expressions sometimes of faith and joy and then again of diffidence and dejection that we would not think the Psalme was made by the same man we would think there were contradictions and all because sometimes it is the voice of Esau and sometimes the voice of Jacob as I may so say Sometimes grace speaketh and sometimes the filth speaketh In the Disciples also our Saviour taketh notice of this and thereby excuseth them saying The Spirit is willing Matth. 26. 41. Now although it is very necessary in all our practicals to go to the bottome to know what is of the flesh and what is of the Spirit yet in the matter of afflictions and our bearing of them there we are much more to attend to it For afflictions being grievous to flesh and blood draweth out the corruptions thereof very much So that the voice of the flesh is many times farre louder than the voice of the Spirit which maketh the godly ready to conclude that they are nothing but flesh that they have not the Spirit of Christ dwelling in them because they feel so much distrust so much diffidence and disquietness of heart within them More usefull particulars are to be insisted upon only for the present let those who truly fear God make this Use of the Doctrine viz. Not to conclude concerning their estate as if it were wholly carnal because they feel the struglings and motions of sinfull flesh within them let them not despair if they feel that they cannot alwayes keep up spiritual apprehensions about their afflictions if they cannot say I bless God for these chastisements I see the great advantage cometh to me by them Though they appear like anger yet they are indeed the effects of love If this be not alwayes the blessed and serene disposition of thy soul but thy flesh like Job's wife provoketh thee to charge God foolishly to be impatient and diffident remember that you have a two-fold self a carnal self and a spiritual self one saith one thing and another saith another thing It is as impossible to have a mans own heart free fâ—om divisions as it is for the Church of God That which faith saith is light flesh saith is heavy That which faith rejoyceth at flesh repineth at Thus it hath been and thus it will be with the generation of those that seek God SERM. LXII How the voice of the Spirit and the voice of the Flesh differ in Afflictions And why it is necessary a man should know them asunder 2 COR. 1. 8. That we were pressed above measure FRom the Explication of this passage we have observed That it is one thing what a godly man speaketh according to the principle of flesh and blood within him and another thing what he saith according to faith and the principle of grace And because this truth is of perpetual practical use let us a little more dilate upon it And First Let us instance in some discoveries whereby we may know when flesh speaketh and when the Spirit doth For these though contrary one to another yet are not discerned without spiritual illuminations and senses exercised to know things that differ And First The voice of flesh and blood in such kind of troubles is to make a final conclusion and sentence upon our selves That God hath forsaken us that we are cast out from his love Insomuch that did not the principle of grace in some measure withstand and at some times overcome these temptations the soul would be swallowed up in this whirlpool but let the godly know that this is not the voice of Jacob but of Esau The regenerate principle will not dare not give in such false testimony Isai 49. 14 15. Zion hath said The Lord hath forsaken me and my Lord hath forgotten me But in the next verse we see God expresly denying it and that not only he had not forsaken her but that he could not forsake her for his affections were more to her then any mothers to her sucking child The Church then was too hasty and precipitate she should have considered Gods Word before she passed such a peremptory sentence concerning her self Therefore when God saith one thing and thy heart another when the Scripture speaketh one thing and thy flesh another thing which is more to be regarded See this distemper likewise in Jonah Chap. 2. 6. Then I said I am cast out of thy sight Here the corrupt part in Jonah made quick his desperate work He was cast out of Gods sight but Nubecula fuit cito transivit it was a little storm it was presently over for immediately he doth as it were contradict himself and saith I will look again toward thy holy Temple So that it was with corruption and grace at this time as it was with Rebeccah in her child-bearing the first came out red and hairy but the second came out smooth and holding Esau by the heel Thus the first motion of Jonah's heart cometh forth red and hairy bloody and rough but then faith like Jacob followeth this Esau immediately and supplants it When therefore the godly do at any time find such motions and workings of heart as if their troubles were a demonstration of Gods desertion of them that if he loved them he would never let it be so with them rebuke these immediately and be as much affected as Hezekiah was when he heard Rabshakeh blaspheme God For indeed such thoughts do highly dishonour God and represent him otherwise than he is For the Apostle directed by the Spirit of God which searcheth the deep things of
God as that known expression of Luthers Fiat voluntas mea Domine In Savoâ—â—râ—la likewise even Machiavil did acknowledge a Divine Spirit in him Many things he fore-told which came to passe and had bold accesse to the throne of grace as if he had been another Moses speaking to God face to face In his Homilies upon Micah he hath wonderfull assertions about his predictions But extraordinary priviledges and that in some cases onely must not be extended to all When the glory of God and the good of his Church is concerned God doth come with more familiar discoveries of himthan at other times But though this be so yet the godly are many times deceived in themselves and about others and that because they judge according to outward appearance Fourthly Then are the people of God apt to be deceived about themselves When they yeeld too much or give too much credit to the strong affections and raised zeale as they thinke for the glory of God In such particulars they have many times failed as men yea so as they have sinned thereby and offended God Thus Peter did exceedingly fail Matth. 16. 23. when out of his great affection to his Master he said Master save thy self What a severe reproof did his humane affections meet with Get thee behind me Satan for thou savourest not the things of God but of man Little did Peter expect such words for that which he thought was his good will if not piety to Christ The like also we find in those Disciples Luke 9. 55. when they would have fire come from Heaven to be avenged on the Samaritans because they would not receive Christ for there Christ gave them a check saying Ye know not what spirit ye are of They thought that to be a Divine Spirit they thought the same heavenly breathing and motion to be upon them as was upon Elias but alas they did not know what spirit it was We find also Paul deceived or at least forbidden in some passages which he thought greatly promoting the glory of God Act. 16. 6. Paul was forbidden to preach the Word in Asia which implieth a desire and an attempt in him to do it And vers 7. Paul essayed to go into Bythinia but the Spirit suffered him not And often he purposed to come to the Churches he had planted And although he saith in one place 1 Thess 2. 18. I Paul would have come to you once and again but Satan hindered yet Satan could not have hindered had not God permitted him So that though Satan hindered Paul sinfully yet God did hinder him justly and for wise ends Which instances shew what vehement affections the godly may have and that as they think for Gods glory when yet God disposeth farre otherwise So that as God may sometimes for just and holy ends let false prophets speak truth as Deut. 13. 1. a false prophet or dreamer may tell a thing which may come to passe and the Lord suffer this to tempt and try his people Thus Balaam though a wicked man and a Sorcerer did prophesie of the happy things that were long after to come upon Israel Yea the Philistims Priests and Diviners did by Gods special permission 1 Sam. 6. direct to such means about the Ark and order strange wayes about the milch Kine to discover whether their evil was of God or not and all this proved successefull As I say God may for wise and just ends suffer the Devils instruments to foretell that which is true and speak aforehrnd of things that shall and will come to passe so on the other side God may sometimes hide things from his own people yea his own Prophets so that they may not know them As Elijah told Gehezi The Lord had hid from him what the Shunamites grief was The people of God then are to walk in all humility and as they are not to believe every spirit but try the spirit of others so also they are not to believe their own spirit but to try that Fifthly The people of God are apt to be deceived about themselves thinking otherwise than indeed it is and that about the frames of their heart in respect of the workings of grace As Paul received a sentence of death upon himself so sometimes the children of God a more terrible sentence upon themselves even that they are damned that they are cast-awayes that God hath forsaken them that they have no true grace that all their Religion is but hypocrisie Even these sad decrees the godly in their temptations do receive in themselves but God doth not passe this sentence upon them neither doth the word of God it is their deceived and tempted heart Thus also it is for grace they many times are deceived thinking they can do those things for God which when put upon the trial they cannot As Peter thought Though all men should for sake him yet he would not Oh how little do the godly know of their hearts how mutable how contradictory to themselves And all because they think that is not in them which indeed is As there are dangerous Rocks in the Sea when you would think by the waters that cover them all were safe and harmlesse It was this made David so affectionately cry out Psal 19. Who can understand his errours Cleanse me from secret sins and thereupon prayeth Keep back thy servant from presumptuous sinnes Remember that in thy heart there are secret concavities and windings that it will put on many shapes and forms seeming an humble heart when it is proud an heavenly heart when it is earthly SERM. LXVII The People of God often pass false judgement upon the dispensations of God towards them The Reasons from whence this false judgement proceeds with Rules to prevent it 2 COR. 1. 9. But we had the sentence of death in our selves that we might not trust in our selves WE have observed from the first part in this Verse That even the godly themselves are apt to be deceived about Gods dispensation towards them They make false conclusions because they erre in some premisses It remaineth that after some generall and remote instances we come to insist on that which the Text affordeth viz. That then the People of God are deceived when they judge of Gods dealings according to sense and humane helps not according to Gods power and his promise And with this deceit the Children of God are frequently overtaken How often do we find David in many of his Psalmes thus deluded what false conclusions doth he many times make about himself and his affaires and all this did arise because he limiteth God to his own thoughts and expectations if God remove not such impediments if his helps come not in before such a time then they conclude all is hopeless It is said of the people of Israel that they limited the holy one of Israel Isa 78. 41. And wherein did this appeare The Psalmist spake of it before viz. Can God furnish a Table in the
no more then à Spiders Web to trust in To trust then in sinfull wayes is the highest degree of folly 2. The Scripture informeth of another sinfull object we are apt to trust in and that is humane power and strength Who would not think that where the greatest might is there is the greatest cause of confidence Yet how often doth God infeeble the greatest power and blast the greatest strength and all that men should not trust in themselves God would have the Symbole of Sampsons strength to be in his haire the weakest part about him that so he might see his power was from God only How often doth God complaine of Israel of his sinnefull confidence Isaiah 36. 7. They would go down to Aegypt they would rest in the Chariots and Horses of Aegypt when yet they were but flesh and not spirit Nothing that is weak must we lean upon least it break under us Psalme 146. 3. Put not your trust in Princes and the reason is because his breath goeth forth he returneth to the earth Jerem. 17. 5 6. You have there a curse pronounced against every one that shall trust in man the unprâ—ofitableness also and ill success of all such trusting in man yet how naturall is this sinne to us To think if we have the favour the helpe of those who are great in the world to trust in this more then in God though it be such a sinne that the Scripture doth scarce speake more terribly against any other There is a politicall and civill Idolatry as well as a spirituall and ecclesiasticall one and never did superstitious soules more devoutly pray to their Saints and adore those Images than these do flatter and attend upon such humane helps and powers that may outwardly advance them As it hath been the high impiety of some Potentates in the world to arrogate a deity to themselves no lesse impiety is it in inferiors to depend upon them for their help as if they were Gods and to fear to offend them more then God himself 3. Another sinfull way of trusting Is when we put our confidence in our wealth and riches and such outward greatness It is so hard to have riches and not to trust in them that what our Evangelist calleth having riches Mark calleth it trusting in them It is the mighty work of Gods grace if thou dost not trust in these when God maketh them increase and not to say of them as the Israelites of their molten Calf these are thy gods O Israel Hence it is that Paul 1 Tim. 6. 17. will have the Ministers of God deale with great zeale and boldness to such Charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the living God Though they be uncertain riches though they make themselves wings and flye away yet how apt are we to put trust in them but God is the living God alwayes the same whether thou art living or dying he is the same God for this end covetousness is called Idolatry Col. 3. 5. There is no rich man unless made humble by grace and rich in God but his wealth is his God No godly man can so heartily trust in God as he doth in his wealth Job was forced to purge himself from this sinne as that which could not stand with integrity If I have made Gold my hope or have said to fine Gold thou art my confidence If I have rejoyced because my wealth was great Job 3. 25 26. If Job had done thus he must have acknowledged then he had been an Hypocrite Take heed then of this close lurking sinne It would be endless to reckon up all the externall objects that we may sinfully trust in Therefore the next kind of sinfull trusting to be named is concerning that which is spirituall and more subtilly carryed on for Paul could not trust in himself after this manner he had no outward power nor wealth to put confidence in It was therefore something more close and refined SERM. LXIX What are those secret and inward objects that men are apt to place their Confidence in and wherein even the Saints themselves may be guilty of that sinne 2 COR. 1. 9. That we should not trust in our selves THe Lord we heard doth so greatly abhorre self-trusting that the end of these manifold troubles which are brought on the godly is to mortifie and kill this sinne There are two streams into which this sinfull trusting doth empty it self The first is External and visible such as power and riches for this may be called trusting in our selves partly because we look upon them as ours and partly it is opposite to trusting in God Thesecond stream into which sinfull trusting conveys it self is that which is Internal and invisible and of this Paul doth principally speak So that it will be very usefull to enquire into those secret and soul-things which a man may put his trust in No man can live without trusting in some thing or other any more than a man can walk without legs or a bird flie without wings But of all trustings those are most dangerous and unobservable which are put forth about that which lieth latent in us And First The Scripture speaketh of that sinfull trusting which every natural man is in an high manner guilty of and that is To trust in a mans own heart Pro. 28. 26. He that trusteth in his own heart is a fool Now is not the world full of such fools Yea the Church of God Is not every unregenerate man this fool Can you perswade him that his heart is naught that he is in a state of gall and bitternesse What is the reason that under so many powerfull discoveries out of Gods word every hearer doth not wring his hands smite upon the brest cry out he is undone he is found out to be a sinner he cannot flatter and deceive himself any longer Whence I say is it that most do sit so sottishly so securely and senslesly under the preaching of the Word Is it not because they trust in their hearts They thank God they have a good heart their heart is right and all this while if they did truly know what true grace meaneth and how short they come of it they would be amazed and not able to open their mouths for their justification any longer And the truth is we may call this the damning sin This is that which destroyeth soul and body that though men are afar off from the way of grace though they wallow in their lusts yet they trust in their hearts for all this Prov. 21. 2. Every mans way is right in his own eyes but the Lord poudereth the hearts It is no matter what thy thoughts thy perswasions are but how doth the Lord account thee Men are subject to a two-fold great mistake 1. They mistake about the Nature of Godlinesse they understand not what it is how high and rare a thing that few
do attain it They take civility for godliness they take the outward performance of religious duties for godliness they take some sudden pangs and fits of devotion for godlinesse Thus they judge copper to be gold But In the next place if they do understand what it is to be regenerated how great a matter it is to be a New Creature then such is their self-love that they presently apply it to themselves and do believe they are such ones For this end is that duty so often commended To commune with our own hearts to try and search our own hearts For this end we are informed of the deceitfulnesse and desperate wickednesse of the heart that no man knoweth it that God only knoweth it Thou boastest of thy heart thou trustest in thy heart Ah poor deluded wretch thou knowest not what a sea of evil thy heart is till grace shine into that dark dungeon thou canst never perceive the loathsome lusts that crawl there Pray therefore to be delivered from this heart-trusting as from hell it self It is this that is the Beelzebub sinne This maketh thee shut thy eyes stop thy ears harden thy heart and therefore till this root be pulled up no preaching no Ministry can do thee any good For the first thing done by converting grace is to take away this trusting in our selves and in stead thereof to work an holy despair in our selves This the Spirit of God doth by convincing of sinne through the Law by this we see our selves a sinfull people and a cursed people we are also convinced of our impotency and insufficiency to help our selves By this we are convinced that it must be the righteousness of another even of Christ himself and not our own that we must appear in when we approach unto God Till therefore thou art in this heart-trusting way as long as this good perswasion and secure thoughts are in thy self thou art wholly out of the way to Heaven This is not the way to Christ if thou art not wounded the good Samaritan will pour no oil into thee if thou doest not judge all things husks and seest thy self ready to famish there will no entertainment be given to thee at thy fathers house Oh then that the Spirit of God would in a mighty and powerfull manner fall upon such sinfull considers that he would shake the very foundations of their souls For as long as this self-trusting a bideth in thee thy condition is incurable if the heart be deceitfull above all things why doest thou believe it above all things Thou believest thy own heart more than Gods word more than the Ministers of God No man doubteth of his heart none questioneth or examineth his heart and therefore cometh not to the Word preached to have that purged to have that cleansed but takes it for an undoubted principle that his heart is good already But how cometh it to be good When was it made good by nature it is full of evil and therefore it can never be sanctified but by the grace of God effectually working by the Ministry Secondly The Scripture instanceth in another object of sinfull trusting that is secret and close but also very dangerous and that is in the righteousnesse we conceit we have and this was the great pharisaical sinne This was the Camels bunch this made them stand in such immediate opposition to Christ that they rejected his Person and Offices They did not look upon themselves as sick and therefore would not admit of a Physician And oh that this sinne had been like Jonah's gourd that sprang up for a day only and presently was consumed but it is a sinne that passeth from one generation to another to put confidence in their own righteousnesse to seek to be justified by the works they do Doth not this reign in Popish spirits in all formalists in civil and moral men Do they not look to be saved to be justified by their works of righteousnesse and charity How often doth the Scripture thunder against this sinne And indeed well it may for it maketh our selves our own Christs our own Saviours It maketh Christ to die in vain Now how natural and imbred a sinne this is appeareth by the Jewes Rom. 10. 3. They went about to establish their own righteousnesse and would not submit themselves to the righteousnesse of faith Hence because this sinne did so reign in the Pharisees our Saviour spake that excellent Parable Luke 18. 9. concerning a Publican humbling himself and sensible of his unworthiness as being justified rather than a Pharisee He spake this saith the Text to certain who trusted in themselves that they were righteous And why doth our saviour make those blessed that mourn that are poor in spirit that hunger and thirst after righteousnesse but to shew in what a blasted and cursed estate they are who put any trust in the good works they do to be justified by them You see then by this how dangerous and damnable a thing that common sinne is which every civil every just and righteous man is apt to lean upon if his eyes were opened and his heart made tender he would not dare to eat or sleep or stay one night in it as good and safe as now he believeth it to be Thirdly Another object of this sinfull secret trusting is in spiritual or Church-priviledges or Ordinances that we have more than others This is also like the Psalmists plague which destroyeth at Mid-day thousands fall dead into hell because of this religious trusting in priviledges and Ordinances They trust in them not regarding what holinesse and godlinesse God doth require of them How palpably did the Prophet Jeremiah reprove this in the Jewes Jer. 7. 4. Trust ye not in lying words saying The Temple the Temple of the Lord are these but amend your wayes and your doings as vers 3. When the Prophet exhorts them to repentance and reformation then they plead The Temple of the Lord and the Ordinances This is so enticing a sinne that in the Christian Church many were perswaded by false Teachers That unlesse they were circumcised and kept up the Rites of the Ceremonial Law they could not be justified Therefore the Apostle speaketh excellently Phil. 3. 3. We are the circumcision which rejoyce in Christ Jesus and have no confidence in the flesh When it cometh to this that thou doest not trust in Duties or in Ordinances but in Christ in them then art thou a true worshipper of God in the Spirit In the same Chapter Paul layeth upon his own heart what trust and confidence he once had in his being a Jew in being circumcised in his legal righteousness But when it pleased God to reveal Christ to him What doth he trust in these priviledges any longer No by no means for he accounts all things but dung and losse in comparison of that righteousnesse which is by faith in Christ Is not this likewise an universal predominant sinne amongst Christians Do they not
us from so great a death and doth deliver in whom we trust that he will yet deliver us THe Apostle having formerly discovered his humane feares and diffidence under that great trouble which came upon him in Asia doth now recollect himself and revive out of his swoonings The Sunne that was in an Eclipse doth now begin to shine forth in glorious lustre He had informed us that the end of that heavy tribulattion was That he should not trust in himself but in God And now in this verse we see this blessed effect took place in him For by the experience of Gods mercy to him at this time he is encouraged to trust in God for the future he hath doth and will deliver One favour from God is a pledge of more to come In this verse then we see Paul got above and conquering that weaknesse and imbecillity which he found in himself and acknowledging the goodnesse of God and his power to him Paul found God able to raise the dead by what he had done to him in his particular In the Text then we may take notice of 1. Paul's solemn acknowledgement of the goodness and power of God to him in delivering of him And 2. His Encouragement from thence to trust in God for the future In the former part we have his celebration of Gods goodnesse to him and this he aggravateth from the hopelesnesse and desperatenesse of his estate which he calleth a Death not a sicknesse but a death Yea Chrysostome observeth That he doth not say Who hath delivered us from such dangers but such death to shew the extremity Chrysostome reads it in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaths but the general Copy is otherwise Now Paul doth not onely call it death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such death The word is used in the New Testament about three times besides in this place and it is alwayes applied to the great aggravation of a thing so as we are to admire it as if the like had never been heard of Thus Revel 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an Earthquake as never had been before James Chap. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ships very great And Hebr. 2. 3. How shall we escape if we neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so great salvation then which there cannot be a greater The Apostle therefore in using this word doth intend to aggravate the goodnesse of God towards him to leave out no circumstance that may not heighten the mercy It is not enough with him to take notice of the mercy but the aggravation of his mercy and this maketh his heart seven times hotter as it were in praising of God than otherwise it would be From whence observe That the children of God do not onely acknowledge the mercy of God to them but they also consider of every circumstance that may make the mercy appear greater They will take up every crumme and the fragments as it were that Gods miraculous power may be more demonstrated They doe not content themselves with a beholding of the mercy in the bulke but they weigh every particular ingredient and so of one mercy make many mercies That as the godly in their humiliation for sinne thinke it not enough to humble themselves in the general but they endeavour to bring to minde every circumstance that may aggravate it and so make themselves more abominable and loathsome in their own eyes Thus they do also in matter of thanksgiving They doe not take the mercy in the grosse but they looke through it and about it to espie out every particular that may be like a coale of fire in their bosomes Thus we have the thankfull Psalmist Psal 136. severing every particular mercy of God to Israel by it self and then addeth For his mercy endureth for ever Sihon King of the Amorites for his mercy endureth for ever Og King of Basan for his mercy endureth for ever He reckoneth them up one and by one though he might have satisfied himself with that expression vers 24. Who hath redeemed us from all our enemies But a gracious heart dare not rob God of his glory in any one benefit that he hath from him For if he must say with Jacob He is lesse than the least of his mercies It is not for him to passe it by for every little mercy is farre above his deserts to him belongeth all the curses of the Law whatsoever is not hell and damnation cometh from the meer bounty of God But let us illustrate this truth in the particulars shewing wherein the people of God use to make their aggravation And First The children of God use to enlarge their thoughts in praises of God from the low weak and impotent condition they of themselves were in Now the more the disease is found out to be desperate and incurable the greater is the art and skill of the Physician Thus Psal 136. 23. Who remembred us in our low estate The blackest Eclipse makes the Sunnes light when recovering more glorious The lower and weaker in thy self the more is God thereby acknowledged So Psal 34. 6. This poor man cryed and the Lord heard him This aggravateth the mercy of God that though a very Lazar yet God would not despise him So Psal 142. 3. When my Spirit was overwhelmed within me then thou knewest my path Nothing is more ordinary then such passages in the Psalmes to aggravate the goodnesse of God towards the godly from the lownesse and the impotency they were in Oh if God had not come in at that time I had utterly perished How many low conditions have many of Gods people been in sometimes in respect of their outward sometimes in respect of their inward yet God hath delivered them from those whales bellies Your affections to praise God will be very cold and dull till you possesse your soules with this thought Oh how low was it with me Little did others know how it fared with me One step further would have cast me into utter horrour and then when I could bear no longer God supported me Many Psalmes may the chilren of God make as it were I was in such a sad temptation but God rescued me For his mercy endureth for ever I was in such an outward streight and the Lord made a way to escape For his mercy endureth for ever Thus the thoughts of thy low condition will greatly advance the help of God vouchsafed to thee Secondly The people of God doe aggravate the mercy of God not onely from the greatnesse of the danger they were in but also their sinfulnesse their unworthinesse that ever God should cast an eye of pity on them and this they doe whether in temporal or spiritual mercies And truly this is an excellent way to enlarge the heart in blessing of God when we shall consider how unworthy we are we that deserved cursing to meet with blessing See this humble frame in David 1 Chron. 17. 16. when
it had beene better if Gods help had come sooner if he had not deferred so long but this is as if the patient should take upon him to direct the Physician when is the fittest time for the administration of his medicinal helpe Fourthly The people of God aggravate their mercies By comparing them with others miseries I have health how many are in paines and exquisite torments I have sufficiency and fullnesse how many Lazar's are there that would be glad of the crummes that fall from my Table As those Lepers that were ready to be famished but unexpectedly met with full provision in the Syrian's Camps said We doe not well 2 King 7. 9. let us informe the Kings houshold For alas they were ready to eat their own children through the famine while these had all plenty In the same manner mayest thou reflect with thy self How many are there even of the deare servants of God that are naked hungry persecuted and destitute of all hope There is scarce any so afflicted or in a low condition but he may look upon others who are more miserable than he This therefore will greatly sharpen thy affections to blesse God When thou shalt compare thy mercies with others miseries especially if you doe consider it in spirituals How many thousands sit in Paganisme and know nothing of Christ How many lye roaring in hell for the same sinnes or lesse sinnes it may be that thou hast committed Thus if thou set thy self to aggravate the mercy of God from every consideration thou wilt finde the circumstances will increase upon thee as the widows oyl did and thou wilt see thou hast more cause to blesse Ood then ever thou didst apprehend at first If I say thou didst this thou wouldst no more complaine of the coldnesse and chilnesse that is upon thy heart Nothing doth so much dull the heart as resting in generals blessing God in generals Take every mercy as thou wouldst some Watch or curious worke of Art and view every piece every part or as those that hehold some admirable Image they are intentive to every part thereof to observe the beauty life and proportion thereof Oh it is this and this onely will draw out thy soul and make thee have rivers of water flowing from thee It is this that will make thee say with Elihu Job 32. 18. I am full of matter the Spirit within me constraineth me my belly is as wine which hath no vent it is ready to burst like new bottles Thus five words of praise coming from an heart aggravating Gods mercy are more effectual then five hundred in a formal general way SERM. LXXV Privative and preventing Mercies are to be accounted of as Positive 2 COR. 1. 10. Who delivered us from so great a death and doth deliver IN this Text we have Paul celebrating the goodness of God to him in that extream trouble mentioned before wherein was observed First The holy thankefull temper of Paul studying to aggravate the mercy of God He leaveth out nothing unexpressed which may not make for the great exaltation of Gods goodness towards him There remaineth a second Doctrine which is That the children of God are to account of the privative and preventing mercies as much as positive Paul cals this deliverance a deliverance from such a death so great a death yet he was not actually killed he was onely in danger of it but because had not the mercy of God prevented death had surely seised on him Therefore this mercy of preventing death he doth judge to be as it were a positive deliverance from it That as we see God doth deal with his people He accepteth of a willing mind for the deed And Heb. 11. 17. Abraham is said to offer up his onely begotten sonne because it was in the immediate disposition and preparation of his heart he had done it had not God prevented it So it is here with the people of God Those mercies which keep off the dangers that are immediately issuing out upon us they take as if the mercy was it self positively done to them Divines have a saying Plures sunt gratiae privativae quà m positivae There are more privative favours of God than positive and this they apply to spiritual things And indeed if we consider how many sins God may keep thee from which others fall into how many temptations God doth preserve thee in which swallow up others we must needs acknowledge that we are no more able to reckon up these preventing mercies of God than we can count the stars or reckon up the sand upon the sea-shore That this truth may affect us and cause us more to imploy our thoughts in a thankfull way towards God concerning all that evil which might come upon us if God did not interpose Let us take notice of these particulars First That there are some mercies God doth vouchsafe to his people which do suppose evil to be actually come upon them As when Joseph was delivered out of prison Jonah out of the whales belly the Lord did not prevent which he could have done if he had pleased but suffered them to overtake those children of his Yea all the troubles which do befall the godly he could have prevented them if he had pleased He that can deliver out of them can also stop them from coming but God out of wise ends both relating to his own glory and the good of his people doth bring these exercises upon them Then on the other side There are mercies which do not suppose evil actually to come upon us but ready and prepared to fall on us if the Lord did not forbid That as we see it was with the Angel when he had his drawn sword and was ready to strike Jerusalem with the plague as well as other places the Lord did mercifully command the Angel to put up his sword Now no doubt but David did account this preventing mercy this stopping of the plague to be as great as if they had been delivered in the midst of it For in regard of the preparation to this judgement they were but as so many dead corpses So that the people of God are of too narrow and streightned a spirit when they look onely to what troubles they have been in and God hath delivered them Oh consider further how many might have fallen upon thee yea would certainly have bruised thee had not the Lord kept them off Secondly These preventing mercies do empty themselves in a two-fold chanel For they are either Temporal evils or Spiritual evils that these mercies do relate unto and thus preventing mercies do compasse us about all the day long what evil might not have fallen upon thee every moment This disease that casualty such a sudden and unexpected calamity Insomuch that thou canst not hear of any misery fallen upon any living but it also might have come upon thee Doth any sit mourning and wringing their hands crying out O ye that passe by see if
particular act had some immediate inspiration and divine instinct upon his soul whereby he was raised up to trust in God assuredly for that particular deliverance And this is the more probable because of the manner he did encounter Goliah with going out against him In the Name of the Lord with a sling and stones out from the brook By which preparation it is plain that David was therein guided by immediate revelation And happily Paul in this act of trusting which here he professeth he might have more than the general and ordinary promises which all the people of God have to relie upon there might be some special assurance and revelation vouchsafed to him that he had more work to do for God that all his enemies could not for the present take away his life Therefore he addeth He will yet deliver not alwayes but as yet he will till he had finished his course and fought the good fight of faith he was called to Thus we read that Paul had a vision Acts 18. 9 10. while he was at this Corinth commanding him Not to be afraid for no man should set on him to hurt him Thus many of the people of God in former times they had immediate revelations and personal discoveries made to them whereby they were called to believe in God for such a particular temporal mercy and that every way absolutely But then 2. There are common general mercies which are to work upon all the godly and such are those universal propositions revealed in Gods word whereby we are antidoted against diffidence and distrust in any estate whatsoever So that although thou hast not that peculiar revelation made to thee for such mercies as those Ancients had yet thou hast as sure a word of promise to depend upon For it is the same God which speaketh in a general promise to thee that did in a particular to them Hence we find the Apostle comforting and encouraging the godly by such a promise as was peculiarly made to Joshua in that extraordinary Office he was called unto Heb. 13. 5. For he hath said I will never leave thee nor forsake thee from this see what he inferreth So that we may boldly say The Lord is my helper which proveth that even particular promises made to any godly man do in the general reason of them belong to every believer Even as we say of the Judicial Law though the particular duty or punishment may not oblige us Christians yet the moral equity and reason upon which it was grounded doth So though the very particular thing promised belong not to thee yet that protection support and preservation which is necessary to thee in thy way that thou mayest relie upon God for Know then that it is but the deceitfulness of thy heart when thou thinkest Oh if God would speak from Heaven to me or if an Angel should come from God and bid me Be of good comfort this or that shall be done for thee then I could rest satisfied For if thou doest not believe God speaking in a general promise neither wouldst thou in a particular one Mary Magdolen and some others had a peculiar particular testimony from Christ That her sinnes were forgiven her yet every humbled and repenting sinner may apply the promises of pardon to his own soul as fully and as boldly as she did For Christ doth still in the world speak so to every unfeigned convert It is true we grant that in the Apostles dayes when the gift of miracles was necessary for the Church then some had a peculiar command and promise by faith and trusting wherein they were able to do miracles and wonders and this was called The faith of miracles And for any to conceive such a thing of himself now and to trust in God for to performe some miracle is to be ignorant of what spirit we are yet still we are called to a faith and trust in God which is almost as wonderfull as that of Miracles The trusting in God for the pardon of thy sinnes for thy preservation in temptations for thy safe conducting thee to Heaven through all the oppositions in the way is as difficult as miraculous faith So also the trusting upon God in temporals when thy condition hath been like a wilderness when no visible hopes or props have appeared is like a miraculous faith Hence there are learned Divines Synopsis puri Theol. that do grant there is still in the godly a faith though not miraculous yet answering that which they call Fides specialis whereby the Spirit of God doth in a peculiar manner raise up the soul to trust in God For this particular God sometimes when he provideth a mercy for his people doth prepare their hearts to expect it Onely we must take heed that we do not baptize our delusions and the strong conjectures of our humane perswasions with the name of this special faith The summe of this head is to informe the people of God that the general promises are as sure an anchor to fasten thy soul in the midst of waves as particular are Secondly It is good to consider What are the immediate opposites and contraries to this grace of trusting in God that so we may avoid those rocks from splitting our souls thereat The first enemy to it is Presumption and that is When men do not trust in God in his way We represent God to our selves in our own carnal imaginations and then we trust in him which is indeed nothing else but to trust in our vaine lying hearts Now this presumption which hath the appearance of trusting in God but is not so may be discovered these wayes 1. When we do not judge of God according to the Scripture-discovery made of him when we walke not by Scripture-light There can be no trusting in God without a true knowledge of him out of his Word Now if you observe ignorance herein is the cause of all that presumption which drowneth many souls in perdition Take the most prophane and profligate wretch who like Cain almost have the marks of Gods displeasure against them palpably manifesting themselves yet they will tell you they trust in God for mercy they rest on Christ to be saved Is not all this because they do not know God out of his Word If they did would not they find there that he is angry with the wicked every day That he is a consuming fire That if a man regard iniquity in his heart God will not hear such a mans prayer Are not these so many thunder-bolts to strike thee out of thy presumption 2. It is not trusting in God but presumption When we are confident and bold where we have no promise from God For this you heard That Gods promise and our trust doth necessarily respect each other So that if you take away the promise you remove the foundation and so faith must fall to the ground And this doth plainly also discover that that which some call their
above other private Christians yet remember thou wantest their prayers They that cannot help thee by counsell and advice they that cannot help thee by direction yet may by prayer Therefore do nothing that may abate their zeale and love in prayer for thee It may also teach thee humility in this respect When thou findest great inlargements good success in thy Ministry be not lifted up as if God did this for any righteousness it may be in thee but because of other mens prayers attribute such things to their prayers rather then thy graces But we proceed to the second Doctrine which is Secondly That people do owe unto their spirituall guide as a debt of service their earnest prayers for them Thus much you heard was implyed in the Greek word Those that sow unto you spirituals are not only to reap of your carnals but also of your spirituals you are not to communicate only with him that teacheth you in your temporall good things but your spirituall also Thus the Church looked upon it as a duty to make supplications for Peter when he was in Prison and certainly the spirituall labourer is not only worthy of his wages but of your heartiest and most fervent prayers and those people who do neglect this duty it is a signe that they never get good by the Ministry nor is it their desire to do so Hence so much labouring and Preaching becometh so ineffectuall to thee Thou art the same ignorant and prophane man as thou wert many years ago Is not this because thou never rightly prayest to God that the ministry may be blessed to thee But to inlarge on this Consider 1. That it is a wild and absurd opinion of the Socinians who hold that prayer is only commanded in the New Testament That Christ made it a new precept to pray so that although the godly in the Old Testament did pray yet they say they had no command for it This they make one of the new Evangelicall precepts Christ brought into the Church but this doth openly contradict Scripture Doth not the Scripture say Call upon me in the time of trouble doth not the Old Testament say Seek ye the Lord while he may be found was not the Temple of God called the house of prayer doth not Solomon in the Dedication of his Temple suppose that its a peoples duty under judgments to pray and humble themselves under Gods hand that so they may be removed from off them It was therefore alwayes a duty both in the Old and New Testament to pray to God 2. Though prayer be the meanes whereby God accomplisheth great things for his people yet we must not put any merit or confidence in our prayers To be proud of thy prayers is a great absurdity for thy prayer to God doth testifie that thou art nothing that thou canst do nothing for if thou canst do things of thy selfe why needest thou pray That is the reason the Socinians give why in the Old Testament there needed no precept of prayer because there was then nothing promised but they were able to fullfill the condition thereof by their own power But the foundation of that is rotten for they had the same spirituall things promised only more obscurely that we have and were no wayes of themselves to performe their conditions otherwise we will grant that what a man can do of his own power independently upon God he needeth not pray for it but there is nothing wherein man doth not need the gift of God whether for temporall or necessary things and seeing the way to have it is only by prayer this exalteth God and debaseth man so that it is a contradiction to the duty in hand when we rest upon our prayers as if the beggar should be proud from his asking of almes 3. The duty of prayer is reciprocall Ministers are to pray for their People and People for their Ministers This Paul who so often desireth the Churches prayers doth as often demonstrate his continuall and fervent prayers for them yea though a people be never so unworthy so wretched and malicious yet they will say with Samuell God forbid I should cease to pray for you so that thy prayers for those who labour in the work of the Lord are not in vain They are recompenced with prayers again and never are people a blessing and comfort to a Minister nor is a Minister a blessing to them till there be this mutuall praying for if the prayer of one man doth prevaile much how much then will the prayers of many righteous persons for each other So that we see why the Devill and his instruments are so busie in sowing of discords and contentions between Pastor and People why instead of praying for one another there are slanderings detractitions and malicious oppositions of one another for by this discord the Devils Kingdome is promoted and their prayers for one another are hindred 4. When we say That its a debt which people owe to pray for their spirituall guides this supposeth that the people whom he watch over should be both a gifted and a gracious people Gifted Such who are able to make their requests known to God and that with others as well as alone for how can it be expected that he who cannot pray for himself will ever pray for the Minister Would it not be very ridiculous to desire the prayers of many who live under our continuall teaching Pray Alas they never prayed in their lives They never pray for themselves or for others But gifts without grace are like a tinckling Cymball God will not hear the prayers of wicked men Therefore our people ought to be gracious as well as gifted They must have pure hearts and pure hands how uncomely are holy prayers in an unholy mouth There must be no dead flye in this precious box of Oyntment Oh then that our Congregations were awakned to be such a people that can discharge spirituall duties to a spirituall overseer Do you by your prayers help on the work of their ministry for our Preaching alone without your effectuall praying will not have its blessed effect 5. There are many particulars in which your soules are to be emptyed in prayer for them for their preservation and safety As here Paul prayeth for their workes sake they are exposed to the hatred and rage of man if the shepheard be scattered the sheep will quickly flye now because their calling is to remove the sinnes of people to set the Kingdome of Christ in the place where they live therefore none meet with more absurd and unreasonable adversaries then they do for this Paul desireth their prayers 2 Thes 3. 2. That he might be delivered from unreasonable men 2. You are to pray for them in this particular also that their Ministery may be successefull That the word they Preach may find roome in the hearts of the people As it is the Ministers duty to give himself to study and to
us Secondly We may rejoyce in them so farre as thereby to bear up our hearts against all accusations whether internally from Satan or externally from the malice of men Is there any greater temptation in the world then that when Satan accuseth the children of God that they are hypocrites that there is no truth of grace in them that what they do is not from a right principle but selâ—seeking Even as he accused Job to God that he served God for carnal ends because God had hedged him about but if he were touched in these things and stript of them then he would betray his hypocrisie Now it is lawfull for the children of God to defie these accusations of Satan to rejoyce in the sense of their uprigtness though the Devil rage at it While he roareth do thou be glad and praise God Oh how often are believers shaken in this very particular They are afraid to own what God hath done for them they think it their humility and lowliness thus to be in doubts and to be perplexed with fears not remembring how necessary it is to acknowledge thankfully what God hath done for us and to walk with joy triumphing over all the fiery darts of Satan It is the great blame of Christs Disciples that they do not more glory and rejoyce in this respect And then 2. This rejoycing is lawfull when we have to do with malicious enemies that are ready to charge us with hypocrisie and self-seeking that for all our religious pretences we have rotten and earthly hearts then is a time for thee to make use of rejoycing in the sincerity of thy soul And this indeed is one great part of the Apostles meaning The false Apostles they calumniated him they made the cause of all his afflictions and troubles to be his evil life and Gods displeasure upon him Now the Apostle hath this brazen wall within as the Heathen called it He hath the witnesse of a good conscience As Austin to Secundinus Senti de Augustino quid velis c. Think of Austin what you will so that my own conscience doth not condemn me This rejoycing therefore is necessarily seen in this particular In the third place Let us see wherein this rejoycing in our graces may be unlawfull And 1. It is when we dare rejoyce and that in the sight of God as if there were no blemish or damnable matter in them To rejoyce as Perfectionists do in their holiness daring to hold it up to God himself in his strict justice this is highly provoking God Hence this Apostle 1 Cor. 4. 3 4. Though he regarded not mens judgement concerning him because he knew nothing by himself yet he saith He was not thereby justified because it was God that judgeth God that knew more evil and saw more sinne in him then he could do in himself Therefore though we may rejoyce in them yet take heed of opposing them to the strict and righteous judgement of God And it is in this sense that Paul Rom. 3. saith All boasting is excluded and that Abraham in the matter of justification had not wherewith to boast 2. It is not lawfull to rejoyce in them as if they had any inherent dignity or worth to rest upon When we approach to God we must rest alone upon Gods grace as the efficient cause and Christ as the meritorious cause These are the only foundation we can build upon When therefore we have given Gods grace and Christs merits their full due then may we rejoyce in our holiness It is true we read of Hezekiah David Nehemiah and Paul here as also in other places pleading even in prayer their righteousness and desiring God to remember them and not wipe out their good deeds But these instances are partly in some particular wherein they were innocent as in David Or else they onely plead these as the qualifications in them to which Gods promises are made they are such to whom God hath vouchsafed his promises and therefore they may plead them in their prayers in this sense otherwise to urge them as having dignity they could not For at that very time Nehemiah prayeth God would spare him and have mercy on him 3. We must not rejoyce in these graces as if we had them of our selves as if they were not the gift of God Therefore Chrysostom's note upon the place is dangerous saying The reason why this good conscience is called glorying is because we obtain it by our own strength otherwise it would not be our glorying But the Apostle directly opposeth this 1 Cor. 4. 7. Why doest thou glory as if thou hadst not received But you may then say The Papists are not to be found fault with in their rejoycing in their good works for they make them the gifts of Gods grace and presuppose Christs merits But this will not acquit them For the Apostle maketh that a contradiction If of grace then not of workes It cannot be of grace and works together Besides they make grace only an universal cause and our own will to be the particular determining cause and thereby give much more to that then the grace of God If then we take heed of these three rocks we are allowed to rejoyce in our graces Use 1. Of severe and sharp reproof to such who do indeed rejoyce but it is in their lusts in the pleasures of sinne which is to rejoyce in their shame and that which will be terrour and torment to them What can these wretches say But our rejoycing is an evil and a seared conscience that we have lived in all prophaneness and impiety Oh remember into what howling and gnashing of teeth these short pleasures will at last be changed Use 2. Of Admonition to the godly to take this rejoycing which God doth allow them Why do they stand aloof off and trembling Why do they nourish doubts and fears Why will ye not own what God hath done for you Take an holy boldness call that grace which is grace Let not the Devil and thy fears dispute thee out of what thou art Be not so easily baffled and driven out of thy integrity Because hypocrites do deceive themselves do the sincere also Because Copper may appear splendidly is there therefore no gold Because a dreamer deceiveth himself shall he that is awakened SERM. LXXXV What is required to a good and well ordered Conscience 2 COR. 1. 12. The testimony of our conscience THe second particular which is also the ground of that rejoycing which Paul had doth in the next place come to be treated of and that is said to be The testimony of his conscience The object matter whereof is afterwards declared Let us consider this as it is in the general set down Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the nature of the conscience what it is I have elsewhere at large shewed It is enough to re-mind you of thus much That in the Old Testament it is generally called the heart
as it is said Davids heart smote him that is his conscience did witnesse against him and condemn him And because of that remorsus that regreting and displicency which conscience putteth forth Durand is singular in his opinion holding that the practical understanding is not the conscience only but the will likewise is included in it The Hebrew word Leb signifying the Heart doth also originally denote the sprinkling of the meal with leaven Thus the heart hath naturally some principles in it which are like leaven to it as speculative and practical axiomes concerning God and just and unjust In the New Testament likewise it is called the heart 1 John 3. 20. If our heart condemne us that is our conscience God is greater than our heart But no more of this here This conscience is here described by one special act it hath and that is To bear witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Scripture is commonly used for that publick testimony and witness which either God did give unto the Gospel by miracles and signes or men by their publick profession and attestation Hence 1 Cor. 2. 1. the Gospel is called the testimony of God because so wonderfully confirmed by him So to men it is applied Act. 4. 3. The Apostles with great power gave witnesse of the Resurrection of Christ and because believers by their deaths did give the greatest testimony to the truths of God hence they are called Martyrs and their death is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Martyrdome in a principal sense Hence some have expounded that place Heb. 11. 4 39. where we render it The Elders obtained a good report of their Martyrdome They were made Martyrs because it is the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes the word is used metaphorically as James 5. 3. the rust of covetous and wicked rich mens gold and silver is said to be a witnesse against them But here it is used concerning the work of conscience within a man and is in other places compounded denoting some joynt-witnesse with another Romans 2. 15. Their conscience bearing witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 9. 1. My conscience also bearing me witnesse The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though some think is not to be regarded yet it doth denote as most say a respect to God who is our Superiour and to whom our conscience doth attend and therefore called not Science but Conscience So that Gods witness and the witness of conscience are both conjoyned together yea seem to be but one testimony as it were Hence the very Heathens could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience is a God to every man Therefore Paul useth an equivalent expression in other places Rom. 1. 9. Phil. 1. 8. God is my witnesse Salmeron out of Bernard speaks of a two-fold testimony of the conscience Testimonium conscientiae perhibentis that which the conscience doth actively exhibit and Conscientiae percipientis that which it doth receive from the Spirit of God of which we read Rom. 8. 16. and in this later sense he understands it But we take both in viz. that witness which the conscience did actually give of Paul's sincerity But because this could not be done without the Spirit of God inabling thereunto therefore it is a witnesse received from Gods Spirit first and from that conscience is enabled to deliver it to us Now when so much rejoycing is attributed to the testimony of conscience you must take along with you who it is that speaketh thus The testimony of our conscience of Paul who was sanctified enlightned and guided by the Word otherwise there is a testimony of a deluded conscience of a secure conscience that speaketh peace when there is no peace and this doth not afford any true or solid ground of rejoycing it must be therefore the testimony of such a conscience which Paul had And so observe That the witnesse of our conscience rightly guided in acquitting of us is a ground of unspeakable comfort He that hath his conscience rightly clearing of him he need not care for all the accusations of the Devils in hell and wicked men upon the earth It breedeth confidence both towards God and towards men Towards God 1 Iohn 3. 21. If our hearts condemn us not we have confidence towards God and whatsoever we aske we receive of him This encourageth and imboldeneth in prayer And towards men As you see Paul justified himself by this when called before the Council and made to plead for himself Act. 23. 1. Yea the Heathens though they could never attain to a true spiritually sanctified conscience yet not to live according to the natural dictates thereof they accounted the only happinesse Nil conscire sibi was the onely thing that made happy And Hic murus aheneus esto Pindar called it The good nurse in our old age So great a matter is it to have the testimony of a good conscience void of offence for that is Mille testes more than all the testimonies in the world Seeing therefore men have such constant recourse to this witnesse within and their comfort is true or false according as that is guided Let us enquire first into the constituent or ingredient qualities of a rightly guided conscience And First There is necessarily required to a good and true testimony of our conscience That it take the word of God as a Rule to judge by to witnesse by to accuse by and to acquit by The conscience of a man is not the supream rule but an inferiour and therefore is Regula regulata as well as Regula regulans a rule to be ruled by an higher rule which is the Scripture To the Law to the testimony if they speak not according to this it is because there is no light in them Isa 8. 20. If a man pretend to never so much light within if he rejoyceth never so much in the light that he hath yet if it be not from the light of the Word if it be not examined tried and judged to be according to that it is but a false light a light that will end in darkness So then though conscience be a testimony yet you see that bath another testimony to be guided by though it be a Law in a man yet there is a superiour Law to that which is the word of God By this you may see what a rotten foundation they have to build their comforts upon who take up other rules for their conscience besides the Scripture These joyes are all but like the morning-dew Some make their rule in Religion to be the tradition of their Fathers The Papist doth so extoll tradition that they think that alone without Scripture is starre bright enough to guide us Paul's zeal while a persecutor seemed to be grounded much upon this because they were the traditions of his fathers And truly tradition is the greatest reason of most mens faith whether it be in a right way or a true But this
is it How slavish and unbelieving Hence is it that the people of God need so many instructions and informations Hence is it that they are often in prayers and groans unutterable ere they can truly and cordially call God Father They fear him as a Judge and flie from him rather as an enemy Even as if there be never such glorious and delightfull objects to refresh the eyes with yet if a man be in the dark he cannot take any pleasure therein Thus many of Gods dear children who walk with a tender conscience who are diligent in all the wayes of holiness yet have not this testimony of conscience to comfort them it is hid from their eyes only because the Spirit of God doth not enable them thereunto Now the Apostle telleth us 1 Cor. 2. 17. It is the Spirit of God whereby we know the things that we have freely received of God 2. The Spirit of God doth witness unto us Objectively as I may so call it and that is by some effects and fruits of his grace upon our hearts by which we gather as by so many sure signes that we are in the state of grace and not hypocrites But because this will come in more fully in the ensuing particulars I shall only touch upon those effects by which the testimony of our conscience is rightly guided in witnessing to us And First By having a full and serious purpose to avoid all sinne as it shall become manifested to us As David professed That he did hate every evil way Psal 119. 104. He that doth allow and indulge himself in any known sinne cannot have the testimony of this good conscience It is true as is to be shewed there is no man living though never so holy but his conscience convinceth him of much sinne and many infirmities and this maketh him so highly esteem Christ and a Gospel-righteousness but yet it doth not witness to him that he liveth in the customary acting of grosse sinnes if it doth the Spirit of God never witnesseth with such a mans conscience that he is the child of God No if thou livest quietly without the smitings and condemnations of conscience it is because it is stupid and the Devil hath deluded and hardened thee for Gods Spirit witnesseth with our conscience and by this effect that we have a tender respect to avoid all known sinne Secondly Another effect is A zeal for the glory of God to honour him to magnifie Christ and to set up his Kingdome as much as we are able The more zeal and fervency men have had for Gods honour the more powerfull testimony of a good conscience they alwayes enjoyed As we see in this Paul in his whole ministerial course with what burning zeal did he flame forth continually and on the contrary so much remisness so much negligence and lukewarmness so much is the abating of consciences testimony Thirdly An holy confidence and boldnesse in our approachings to God And of this the Apostle speaketh Rom. 8. The Spirit of Adoption removing our fears our unbelief and dejection raising us up also with an holy confidence and humble boldness doth hereby testifie with our consciences that we are the children of God Hence the more distrustfull fears the more tormenting doubts that we groan under the weaker and more feeble is the witness of our conscience yea if those prevail and are predominant then our conscience is set against us and witnesseth against us and then the child of God is in sad desertions when his heart witnesseth against him that he is an hypocrite that he did serve the Lord without integrity For though this be false yet till Gods Spirit remove this darknesse and fill thee with an Evangelical confidence thou art not able to hold up thy head Fourthly Another effect by which Gods Spirit witnesseth with our conscience is An unfeigned love to the brethren a delight in all those that love God Where this is that thou lovest godly men for their godliness sake this demonstrateth thou art born of God and hast the same Image in thee as they have And if thy love also extend to thy enemies if thou findest that thou canst pray for them that curse thee do good to them that revile especially thou pitiest their souls and wouldst be helpfull to them in the way to Heaven though they are enraged adversaries to thee and that without cause By this frame of heart the conscience doth give a full and precious evidence Fifthly In daily and faithfull exercises of self-denial in the wayes of God doth the Spirit of God greatly assure the conscience In sufferings for Christ in enduring the losse of name liberty and liâ—e it self for Gods cause is the clearest testimony of our conscience Hence the Martyrs had so much serenity of spirit such unspeakable consolations because they found they loved Christ better than all things As they gave a testimony to the word of God called therefore Martyrs so God also gave them a testimony within whereby they did glory in tribulations and triumph over all aduersaries We see that if men suffer in false wayes if they be Martyrs for the Devil if they die for that which is highly offending God they many times glory in the comfort they have from the testimony of their conscience Now if a deluded conscience if deluded joyes can do so much what shall not the Spirit of God do sealing and confirming his love to us by our patient sufferings for him Thus when happily the world doth witness against thee wicked men they condemn thee and lay many heavy accusations against thee as the false Apostles did here concerning Paul yet this testimony with in will answer all and God doth come in with fuller evidences of his love in such passages of self denial Lastly The Spirit of God doth witness to our spirit in this blessed effect viz. When we do with delight and joy meditate think and speak about heavenly things when the Ordinances of God are matter of pleasure to us David doth often proâ—efs what delight he had in the Ordinances of God how the word of God was more precious than gold more sweet than the honey-comb Now when the heart is thus affected to holy things that they find more joy as David professeth Psal 4. in the things of God then worldly men do in their corn and wine when these increase By this excellent heavenly temper the Spirit of God witnesseth with our conscience that we are the children of God But I shall enlarge no more on this because the Doctrine of Assurance will follow upon the next words We shall now lay down some distinctions to clear this truth to you because it is plain That many times the people of God being cast down with black thoughts that cannot say with Paul The testimony of our conscience is our rejoycing And on the other side many heretical pharisaical and self-deluded persons will at least outwardly boast
you had what gifts and enlargements you had what not what remarkable external duties you have done for God but with what sincerity and singlenesse of heart all this hath been performed Therefore meditate on this lesson as it were every day be studying of it to know all the practical mysteries about it And as the Husbandman before he can sow his ground with corn must cut up the roots and bushes which are in the way so do thou That thou mayest the better set thy self upon this duty of pressing after sure knowledge in this great matter remove first All those impediments and hinderances that keep thee from exercising thy self therein and they are these First A self-fulnesse and presumptuous security that thou art already in a good estate This is the condemnation and eternal ruine of many a mans soul he will not so much as put it to the Question Whether he be in a state of grace and salvation or no he will not so much as entertain one doubt about it No this is the way to bring him in despair by this means he may have trouble and disquietness of conscience he cannot live so jollily and securely as he doth Therefore whatsoever Gods word or the Ministry speaketh though never so terribly about the deceitfulness of mans heart that we delude our selves taking that which is like grace for true grace they matter it not they will perswade themselves that their souls are in a good estate and none in the world shall make them question it Of all the men in the world such secure confident spirits have the most cause to doubt and fear Never to doubt or search into thy heart and to compare thy self with the Rule is a very ill signe To take all for granted thus concerning thy soul and never to commune with thy own heart is a great argument that thou art rotten in the foundation Doth not the Wiseman observe it as a general Rule Prov. 16. 2. The wayes of a man are clean in his own eyes but the Lord pondereth the heart Though thou sayest with the Church of Laodicea Thou art rich cloathed and wantest nothing yet God knoweth thou art poor cursed and miserable God knoweth otherwise by thee then thou doest We charge it upon the Church of Rome that she is incurable because of this principle she holdeth That she cannot erre For if she would yeeld that if she would grant happily for so many years they have been grosly deceived then there would be some principles to proceed upon to reform them So it is if we meet with a man that confesseth his heart is deceitfull his condition may be very miserable though he hath applauded himself thus many years if I may be found out not to have laid a good foundation about the work of grace I would gladly be convinced of it It is the great desire of my soul not to be deceived about the nature of grace in me There are fearfull and sad instances of hypocrites and temporary believers therefore I would gladly be informed Whether I came not too short as yet Whether there be not a more excellent way then I have attained unto This man is not farre from the Kingdom of Heaven this man is in a way to be secured But the self-righteous man that supposeth himself good it is the first principle with him that he will never suffer to be questioned this man is remediless as to humane appearance Such a presumptuous man in practicals is like an Heretick in doctrinals and so after the first and second admonition we may even reject knowing that he doth willingly damne himselfe Be sure then to take heed of this rock at which so many have split themselves A second cause that must be removed is A prophane carelesse spirit whereby men do not at all matter their souls nor in what relation they do stand in towards God If their bodies be well if their worldly affairs prosper then they say Soul take thy ease But as for their spiritual condition whether God be reconciled or an enemy whether yet they have been ever taken off that natural and cursed estate they were born in they never look after it Oh foolish and brutish man If the Spirit of God shall once convince thee of thy sinfull and dangerous estate of the curses of the Law which may fall upon thee every moment then thou maist have no rest day or night till thou obtainest some assurance herein The third cause is The over-greedinesse and importunate minding of our earthly businesses We rise with the world in our heart and go to bed with it in our heart so that we never set time apart seriously to think how it is with us Hence come those constant delayes and procrastinations promising our selves we will after such and such businesses are over set our selves to the examination of our wayes but still the work is not done our dayes passe away our hearts grow more hardned and indisposed every day till at last death unexpectedly seizeth upon us and then we would gladly have oil when it is too late then with Esai we cry out for a blessing with tears and bitterness but we come too late How comfortable on the other side is it for a godly man dying to say his soul hath been set in order long before he hath not his evidences now to seeke The knowing of his heart hath beene all his study in his life time Satan can object no new thing which he hath not already thought upon Lastly There is another cause in the other extream which is to be removed if we would arrive to this certainty and that is To shake off all despairing and discouraging thoughts as so many vipers fastened upon thee This valley must be exalted as well as the other mountains levelled Paper too much wetted as well as foul receiveth no characters So the heart sinfully dejected and disquieted is indisposed for assurance as well as the presumptuous one For this reason we need the Spirit of God to seal us and to confirm us yea we need Gods Spirit more in this work of confirmation then of illumination Darkness and ignorance is sooner removed out of the mind than unbelief and diffidence out of the heart Do ye not see it thus often with the children of God who are very tender in respect of illumination are very quick and Eagle-eyed in respect of conviction are wonderfully ingenuous to find out all the secret pollution and guile of their souls But then for assurance and confirmation in the grace and favour of God towards them they are exceedingly fearfull and very weak Therefore the believer must look upon slavish and disquieting fears as adversaries to his peace as well as presumptuous and secure thoughts These impediments being thus rolled out of the way the next thing he hath to do is to awe his foul with those Commands of God that require us to get a certain knowledge of
These are allegorical and allusive expressions to declare the assurance that God giveth to his but all this is To him that overcometh If sin prevail over thee if the world and the Devil entice thee off from God then expect not to have this mercifull refreshment as thou usest to have This assurance is like the manna that fell in the wilderness refreshing the Israelites in their extremities It is the hidden manna alluding to that which was kept in the Ark that might not be seen It is the new name that none knoweth but he that hath it So that it is the sincere practice of godliness that maketh us to believe this truth he that hath it cannot declare it to another when prophane scoffers ' by derision bid us demonstrate and prove that we have it This cannot be no more than you can perswade a man honey is sweet unless he do eat of it These Cautions observed then wrestle and strive with God for the Spirit of God that adopting and sealing Spirit Say Lord thou hast given me grace give me also the assurance of it How can I praise thee how can I glorifie thee while unbelief doth shut up my mouth SERM. LXXXIX Of the true Nature of Godly Simplicity and Singlenesse of Heart 2 COR. 1. 12. That in simplicity and godly sincerity c. HAving finished the general we now come to the particular wherein his conscience did give this good testimony and that is concerning his conversation in the world Of which in its time Which is amplified as you heard in the manner of it Positively Negatively and Oppositely Positively and that is set down in two words In simplicity and Godly sincerity Of the first at this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine addeth heart In singlenesse of heart for so we find it used in other places Ephes 6. 5. Colos 3. 22. But that is supposed in the word though it be not expressed Grotius speaketh of a Manuscript that readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Context is clear for this Now when he saith In simplicity by that he meaneth he did nothing craftily crookedly hypocritically deceitfully as Chrysostome interpreteth it in many synonymous words Varinus maketh the contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. almost the same words Chrysostome hath The word is often used for bounty and liberality as 2 Cor. 9. 11 13. because those who have a single plain spirit are hearty ready and free in all duties that are required It differeth from the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that doth properly respect the aims and intentions of men in all their wayes although we are not to be too exact in making a distinction between them This simplicity is as much as sine plicis that which is smooth and plain that hath not many folds and coverings and so is opposite to that which is in the Old Testament called an heart and an heart a man that hath two hearts So that this is a most blessed temperature of the soul when its internals and externals are both alike when it s inwardly towards God what it outwardly pretends to be From whence observe That godly simplicity and singlenesse of heart doth afford much comfort The hypocritical and crafty self-seeking man that maketh use of God and holy things for his own advantage and interest hath never any solid true comfort He is compared to the rush that groweth in the mire and if plucked from thence quickly withereth Job 8. 11. An hypocrite will not serve God but where his own advantages do induce him for hypocrisie is large and so contrary both to simplicity and sincerity The Apostle doth excellently comfort himself in this and thereby appealeth to the consciences of the Thessalonians 1 Thess 2. 3. Our exhortation was not of deceit or guile neither used we flattering words or a cloak of covetousnesse nor if men sought we glory Oh the admirable simplicity that here we find in Paul's spirit Now it is necessary to consider the nature of this And First It floweth from an heart sanctified and truly regenerated No man but he that is godly hath this singlenesse of spirit Jer. 17. 9. The heart is deceitfull above all things The word signifieth the crookedness of it How ready it is to supplant us Jacob had his name from that root because he supplanted Esau about his birthright This is the heart of man by nature full of concavities secret recesses and holes as it were deceiving himself and others and therefore till grace doth make pure and we have truth in the inward parts all is but a lie in us Our Religion is a lie our goodness is a lie there is no solidity at all It is true indeed there is in some men a natural ingenuous candour they abhorre dissimulation and hypocrisie but yet this is onely one of Aristotles virtues which is indeed but a splendid vice For if the tree be not good the fruit cannot be If the spring be bitter so is the stream and so if a man be a thorn no sweet grapes can grow upon him This then we are to do to look to the bottom to search to the original Hath the Spirit of God made thee a new creature then thou doest become faithfull and true both to God and man otherwise we see what the Scripture speaketh of every one by nature that he is a liar Rom. 3. 4. Therefore till the heart be purified by grace there is no truth and soundness within Secondly This simplicity and singlenesse of spirit doth eye God and looketh upon his will as the motive of his duty The presence of God the omniscience of God whereby he trieth and searcheth the heart is frequently in his meditation It is the glory of God the honour of God that stirreth up his heart It 's not glory from men or pleasing of men which doth quicken him up For although we told you the next word signifieth purity of intentions yet one is so intimately connexed with the other that they cannot be separated singleness then of heart is remarkably seen in those motives that move his soul they are arguments drawn from God You see this fully comprehended in that exhortation to servants Colos 3. 22. where they are commanded To obey their masters not with eye service as men pleasers but in singlenesse of heart fearing God They must look above Masters and Governours even to God himself Now we are all servants to God and therefore we ought the more diligently to have singleness of spirit towards him by how much he doth infinitely exceed all other masters And this particular doth likewise shew that all the moral ingenuity and verity which some Heathens have been famous for was but a glistering Glow-worm for they had no eye to God neither did they respect him but looked at their own glory and honour in all that they did Thirdly Simplicity of heart is essentially consisting in the fixednesse of it upon
a godly man can more securely make that wish than the Heathen who wished that he had a window in his breast that all men might see what he thought what laie in his heart This was great confidence For certainly if God should take a man as he did Ezekiel and make a man look into the secret corners of many mens soules we should see every day more abominations A man of this godly simplicity careth not if other men knew his heart because God whom he feareth more than man knoweth all the motions of his soul It is the complaint that God maketh of some by the Prophet Isaiah Chap. 29. 13. This people draw nigh me with their mouth and with their lips they honour me but remove their hearts farre from me This is to have a double heart such want this godly simplicity But oh the lamentation and bitter mourning that we may take up in this respect Have not most of our Congregations this double heart and this double tongue For what contrariety is there betweene thy religious approaches and thy ordinary actions Are ye not here to day as if ye were an holy people a repenting people as if you did owne and acknowledge the Lord in all his commands But what are you in your shops in your markets yea it may be in ale-houses and such places that doe foment iniquity What grosse double dealing is this with God You have a tongue to pray to God here and then you have a tongue to curse and swear after You appear here to day for the service and honour of God and then in the week-day you serve the Devil and the world What impudent hypocrisie is this Will God be thus grossely mocked by you What doth not God remember Is he an Idol-god Oh yeeld your selves up to that exhortation of the Apostle before Gods wrath consume you and you cannot escape Iames Chap. 4. 8. Cleanse your hands ye sinners and purifie your hearts ye double-minded Your hypocrisie and dissimulation is so grosse and visible that did not the Devil exceedingly blinde you you could not but take notice of it it would rise up in your consciences and â—â—ing like a Scorpion Seventhly Simplicity of heart is seen in this That it dare not hide or cover any sinne or mince it and by distinctions lessen it as much as may be You heard simplex is sine plicis It is a metaphor from garments that have not folds in them you may see what they are Saul did exceedingly discover the guile of his heart when he did so mince his sinne to Samuel and did pretend sometimes necessity and sometimes religious respects to God whereas David though for a while he had too much of this double heart in him about Uriah's matter yet at last he confesseth all Psal 51. Against thee against thee onely have I sinned and done this evil in thy sight It was because the eye of God was upon him that he was so much troubled it was because he had used so much fraud and cunning in accomplishing his iniquity that he was wounded at the very heart therefore saith he Create in me a right spirit and thou desirest truth in the inward parts When a man once cometh to this simplicity of heart he will justifie God and condemn himself he will confesse to God hide nothing from him deal plainly with him not with Adam excuse or put it off to others he will say I am the man I charge my self with all that evil and all the aggravations of it that the Scripture requireth Eighthly Simplicity of heart maketh a man wonderfull free and willing in the service of God It doth not limit and stint his worke to God sutably to his own advantages but his Modus diligendi Deum est sine modo his measure is to put no measure Therefore all those who love not strictness zeale fervency and activity for God they discover much unsoundnesse of spirit Were thy heart single for God thou wouldst strive forward and forget all things that are behind This is the reason you heard why the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is many times used for bounty and liberality because he who hath a plain heart for God he doth not walk by politick rules and prescripts of humane moderation but conformeth to the rule with as much exactness and zeal as he can SERM. XC A further Discovery of the true Nature of Godly Simplicity both towards God and Man 2 COR. 1. 12. That in simplicity and godly sincerity WE are treating upon this special grace of simplicity which doth afford unspeakable comfort to him that enjoyeth it There remain more particulars to declare the nature of it And First Where this simplicity is there is an humble submission of the mind to the truths of God revealed in believing of them and an obediential resignation of the will to the commands of God without cavils and froward disputations In this particular the grace of simplicity doth triumph Although to speak properly simplicity and sincerity are not so much a distinct specifical grace as a qualification and modification of the powers of the soul and their operations In these two chanels of faith and obedience doctrine and duty simplicity doth greatly discover it self We can neither believe soundly or walk holily without this For the former it is plain that seeing the truths of Christianity are made known to us by divine Revelation and therefore are above reason though not contrary to it there is no such requisite to believe as a simplicity of the mind whereby we do acquiesce upon the authority of the Word never curiously disputing and cavilling how it can be This the Apostle calleth Captivating every thought 2 Cor. 10. 5. And herein Christianity differeth from Philosophy the later requireth science by disputes and discourses the former requireth an humble assent to the testimony affirming such a thing to be so So that we may say It 's the want of this simplicity of the mind that maketh so many absurd and damnable heresies in the Church What causeth the Socinian the Arminian but the want of this humility of mind It is said to be the Embleme of Nazianzen Theologia nostra est Pythagorica Our Divinity is pythagorical as amongst Pythagoras his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to silence all disputes So much more ought this amongst Christians to quiet all disputations The Lord hath said it Christ hath spoken it Thus it is written But how sadly may we lament to see all Divinity turned into Quaerees and Utrum's videtur's quod sic and videtur's quod non How is this holy simplicity in believing laid aside and raâ—â—onal scientifical inquisitions advanced as if now the just were to live by reason not by faith as if reason were the substance of things hoped for and the evidence of things not seen Certainly this maketh men so uncertain so inconstant they look not after faith which as the Schoolmen well say is
inflicted on the offenders Secondly This simplicity of spirit in reference to man is accompanied with ingenuity candour and truth His heart and his words his promises and his hands go along together And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a transparent breast that doth abhor all lying cosening and a double tongue How carefull is the Apostle towards the end of this Chapter and something this Text is relating to that to clear himself from inconstancy and falshood as if he were yea and nay So that simplicity is accompanied with verity in affections and veracity in promises There is a conformity between the mind and words The Iesuite by his principles of equivocation calling it prudens defentio is farre from this simplicity the Apostle here doth rejoyce in Aristotle lib. 4. Ethic. cap. 17. maketh this verity to be a moral virtue though he saith the Greeks have no name for it he placeth it in the middle between two extreams the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man doth boast and brag of such things in him which are not indeed Thus the Pharisee and the civil man yea Aristotle himself for all his moral Philosophy were guilty of this arrogancy attributing that to themselves which was not in them Simplicity giveth all to God nothing to his own power The other extream is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men do dissemble the good things that are in them will not own them Aristotle maketh Socrates guilty of this Now it 's true there may be much hypocrisie in dispraising our selves and we may affect humility when thereby we exalt our pride So that the child of God which hath this simplicity is bound to acknowledge the good things God hath done for him and in him it is not pride but thankfulnesse to do so Paul did not arrogantly boast when he professeth his simplicity it was not pride to own his sincerity And this is necessary for the godly to be informed in for they are so jealous and suspicious of themselves that they dare not say they feel what they do feel If Christ should ask them as Peter Lovest thou me They would stand amazed not knowing what to say when yet at the same time all their trouble is because they love Christ no more and because they do not arrive at such a pitch of holines as they desire Know then as Aristotle by the light of nature so much more a Christian by the light of grace may conclude that it is a sin contrary to that simplicity that should be in us not to acknowledg what God hath done for us Thus Hezekiah pleaded the truth of his soul and Paul here and also in many other places professeth his uprightnesse of heart and abundant labouring for the propagation of the Gospel neither could they be charged with pride and arrogancy herein By which we see that as a man in the simplicity of his heart is carried out to the whole service of God so he doth herein take notice of and acknowledge the grace of God towards him Therefore it is our duty to observe and thankfully acknowledge the graces of God in us provided alwayes we avoid those particulars which Carthusian mentioneth Lib. 2d. dist in a verse that do alwayes pollute or puff up Ex se pro meritis falsò plus omnibus inflat 1. That we do not think we have these good things by our own power and ability 2. That it is not for any merit or desert of ours that God giveth us grace and passeth others by 3. That we do not falsly boast of such things as are not indeed in us 4. That we do not Pharisaically preferre our selves above others These four things do overthrow the very foundation of many popish principles From these things thus declared there is first an Use of Instruction by way of Corollary viz. That godly simplicity is not natural simplicity or meer childishnesse God for many ends causeth some to be born natural fools and ideots such are not excluded from salvation God may have his wayes unknown to us of reaching home to their hearts and infusing grace into them But this simplicity is that which doth consist in subduing the guile and hypocrisie that is in mans heart whereby we are prone to do the things of God for sinister respects and thereby lose our spiritual reward Again Much more doth this Christian simplicity differ from sinfull and affected simplicity when men by their lazinesse and negligence attain not to any sound knowledge in Religion How many simple old persons are there that have lived many years in this world and yet know no more than a child about the principles of Religion Yea every wicked man is often by Solomon called the simple one and therefore wisdome doth earnestly invite them to forsake this folly Thou that art apt to censure the generation of such as fear God as so many weak simple persons they are very contemptible in thy eyes Oh remember that all impiety is grosse simplicity You are the Devils fools for his bables you lose a crown of glory In Hell when it is too late you will then rage and rave to see what fools you have been when you shall see these despised ones received into glory and you cast into eternal torments Use 2. Of Admonition to all such who seem to walk in the wayes to Heaven who are often in hearing in praying often in the religious duties God requireth above all things look to the singlenesse of thy heart in these things thou wilt else have no glory from God nor true comfort in thy own conscience As Solomon said Whatsoever thou doest do with all thy might so whatsoever thou doest do it in plainnesse of heart looking up to God onely and remember though men see not thy carnal motives nor the crooked windings of thy heart yet the all-seeing eye of God beholds the very atomes as it were within thee How great will thy confusion be if at the day of judgement God shall reject all thy glistering holinesse saying you did it not to me in all these duties you served not me Even as God complaineth of those hypocritical Jews Zech. 7. 5. When ye fasted and mourned in those moneths did ye it to me even to me This want of singlenesse of heart respecting God only was that which made all their Religion abominable unto God SERM. XCI Of the true Nature of Godly Sincerity 2 COR. 1. 12. And godly sincerity THis is the second word wherein is positively expressed the manner of Paul's conversation in the world Although both the words tend to the same purpose yet simplicity doth more respect the frame and inward constitution of the heart and sincerity doth more denote the purity and integrity of our aims and ends in holy things In the expression we may take notice 1. Of the grace it self viz. Sincerity 2. The limitation or qualification of it
Godly sincerity The grace or rather the gracious modification of Paul's life is said to be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity The word as Lexicographers observe cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunne-beams and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge Now in them there are two things The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lustre and light and so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is clear transparent and manifest Thus 2 Pet. 3. 1. it is called your sincere mind 2. In the Sunne-beams there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat whereby heterogeneals are separated and homogeneals congregated and then it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmixt as the word sincere is pure honey sine cerâ without wax So that in this expression is denoted the purity of the heart in all its aims and intentions not mingling other things of a contrary nature with holy actions and then such an open clear and diaphanous frame of soul that it hideth not or covereth any thing but delighteth to have all things open and naked to the eyes of God Hence in the next place you have the limitation or amplification In the sincerity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it godly sincerity Now this may be thus understood 1. By way of opposition to that Natural or Moral Truth and Ingenuity which may be in men destitute of grace The Romana fides was proverbial because of the truth and sincerity that was in all their dealings but because they did not know God or look up to him referring their actions to lower and more inferiour ends therefore it was not godly sincerity Thus many civil men have an honest upright heart to doe truly and righteously in all things relating to men but they want the soul of all which is to referre this to the glory of God and to eye him principally in their actions 2. It may be called The sincerity of God effectivè because it is that which is wrought in us by God The heart naturally is full of guile and hypocrisie never performing holy things upon holy motives So that it is the grace of God which putteth truth in the inward parts and maketh us Sheep of Foxes Doves of Kites 3. It is the sincerity of God by way of direction and command because he hath commanded that with a pure and upright heart we are to serve him in all our wayes And this our Translators seem to aim at rendring it godly sincerity that is such which is according to the rules of Gods word And this excludeth that sincerity of conscience which many heretical and deluded persons may have in their zealous prosecution of their false wayes Paul had a good conscience and a sincere heart while a Pharisee that he did not go against the dictates of his conscience yea he thought himself bound to doe what he did But this is not enough to godly sincerity this is humane sincerity thou hast a clear perswasion in thy own heart of the goodnesse of thy wayes but if it be godly it must be according to the rule of godlinesse and that is the Scripture A mans own conscience or heart is not the supream rule of sincerity but the Scripture And this is very necessary to be observed because we are apt to rest in our hearts the sincerity we feel there the comfort and quietnesse we have from thence as if they were the utmost rule we were to resolve all into whereas it must not be what say our hearts but what say the Scriptures informing and regulating our hearts 4. It may be called sincerity of God finaliter because whatsoever a man doth that is thus sincere he doth it to the glory of God that is his mark if he falleth short of that if he findeth his own glory his own applause his owne advantages interposing this doth exceedingly grieve and trouble him he accounts that as drosse and not gold he saith This duty I have lost Lastly It is called sincerity of God objectivè because he that is sincere doth all things as in the presence of God knowing that God beholdeth him that he trieth the reins and searcheth the hearts of all men And this is principally meant in this place though the other be not excluded And so we have Paul explaining himself in the next Chapter vers 17. As of sincerity as of God in the sight of God speak we in Christ These things explained Observe That godly sincerity carrieth a man above all self-respects in religious wayes even to God himself It is not man either glory or praise from him but God alone that his heart is fixed upon As those that did runne in a race such is our Christianity did not matter the acclamations of spectators but the judgement of him who was the Moderator to judge on whose side the victory was Thus Paul 1 Cor. 4. It is a very small thing with me that I should be judged of you or of mans judgement but he that judgeth me is the Lord. It is a miserable bondage to please men and to be like a looking-glasse to every one seeming to be what he is that he talketh with such a man is inconstant hypocritical changeth the wayes of Religion often according as humane advantages do intervene whereas the sincere man like Christ himself is the same yesterday and to day and for ever Like those fishes Nazianzen in his contemplations by the Sea side observed that keeping close to the rock were not moved but the rest were cast out and are fetched in again according to the ebbing and flowing of the waters but he that walketh with sincerity as God is the same the Scriptures the same godlinesse is alwayes the same so also is he the same As the Pilot hath his eye alwayes to the Starre in the Heavens not regarding the tempests or tosâ—ings of his ship Thus it is with the sincere man To work this upon our hearts let us consider First What are those things in God that the sincere man doth thus fix himself upon living as if there were none in the world but he and God alone And First The Omniscience of God that all-seeing eye of his whereby he knoweth every secret turning and winding of the soul yea our thoughts afarre off while they are but in the minting and womb and thereby seeth that in us which we cannot our selves This is that which is often in the thoughts of a sincere man This all searching knowledge of God David largely celebrateth Psal 139. 1 2 3 c. Thus God commandeth Abraham To walk before him and be perfect Gen. 17. The consideration of Gods presence that he is with us that he knoweth every thought and every word this will make us perfect and upright Had Gehezi thought that Elijahs spirit would have gone along with him as it were and taken notice of the actions he did he would not with such confidence have come into the
The preaching of this truth is to take off those prejudices that doe too closely adhere even to such who are come out of that spiritual Babylon There is a causlesse and sinfull suspition in people that if the faithfull Pastours in Gods Church do indeavour a Reformation from the accustomed superstitions or evil and prophane disorders that through length of time have taken full and quiet possession they presently attribute this to carnal and corrupt ends they will not believe that these things are undertaken from pure and holy ends they will not be perswaded that the motive to these things is pure respect to Gods glory but that the Ministers of God have their carnal and sinister respects in all this either to get dominion or to advance themselves in one way or other Now although it may not be denied but that in perusing of Ecclesiastical History we may observe that carnal interest and humane respects were eminently dominative in Church-affairs yet God forbid that any should be given up to such a temptation as to think that there is no truth or fidelity in any When Lot did but courteously and civilly reprove the Sodomites for their high impieties see how wickedly they interpret this Genes 19. 9. He will needs be a judge over us They construed his endeavour against sinne to be nothing but usurpation Thus also Corah and his complices accounted all that Moses and Aaron did tyranny and pride Numb 16. 5. Ye take too much upon you seeing all the Congregation is holy c. Wherefore doe ye lift up your selves above the Congregation of the Lord. And we may see by many Apologies that Paul maketh the Galatians and other Churches could hardly be perswaded of his sincerity and love to them If then thou shalt once satisfie thy self with this that those Ministers of God who endeavour to bring a people out of their disorders and to make them conformable to Scripture-directions dare not look to themselves herein yea they goe against themselves and shew no fleshly wisdome at all but rather if they consulted with that they would let people goe quietly in the broad way to perdition as they have done If I say this be once believed by thee it will make thee with all alacrity and chearfulnesse to go along with them and encourage them in their work But it is the Devil that moveth upon that unruly sea of thy heart he putteth thee into many vexations and commotions whereas if the Spirit of God should rebuke both Satan and thy own corruptions thou wouldst with clamnesse reflect upon thy self yea reprove thy selfe saying Why should I be offended at those wayes which are for the good of my soule which make to the getting of knowledge and to the overcoming of those former lusts I have been intangled with which would have done mee no good but have destroyed my soul These things premised let us instance in some principles of fleshly wisdome that men have used and doe use in the matters of Religion And First This is the Proprium quarto modo as it were of all heretical persons To cover their falshoods with pretended Authority from the Scripture Now this is meerly fleshly wisdome to regard the Scripture no further then by the words and phrases thereof thou canst protect thy errours Not to go to the word of God as that Rule by which thou wilt stand or fall to give up thy heart and soul and all thy thoughts to be moulded and framed by that but having afore-hand swallowed down thy corrupt tenets then to go to Scripture to wrest and compell it as it were to speak for thee There is a great deal of fleshly wisdome in managing of false wayes but it is never more hainous yea and sacrilegious then when it doth thus prophanely and irreverently handle Scripture If we expostulate with the Socinian he will grant the Scripture words he will tell you he holdeth Christ to be a God that by Christs blood we have remission of sinnes but then come to ask him In what sense Christ is a God and in what manner we have remission of sinnes by Christs death then the poison of the Viper doth break forth So if we contend with the Pelagian Arminian and others about the injury they doe to the Grace of Christ they will tell you they are for Christ they doe owne all the Texts of Scripture that speak of grace But then ask what they mean by grace And how farre they extend the efficacy of grace then their deceit will appear So that it it is true of most Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speake the same words but doe not thinke the same things Let then all fleshly wisdom be abhorred whereby we goe to the Scripture onely to apply the words thereof to our lies and so would father them upon the Spirit of God not that we love the purity and holinesse of the Scriptures but because we cannot be received with any approbation unlesse we bring our authority pretended at least from that Therefore it falleth out many times as Tertullian observeth When such erroneous persons can no longer hide themselves by scripture-Scripture-words that they directly fall to accuse the Scripture either to deny it to be the word of God or debasing of it as but a dead letter that so their corrupt hearts may be more believed than the Scripture it self Secondly A second principle of fleshly wisdome is To hide and conceale those monstrous births we have brought forth or else secretly and in a clandestine manner to acquaint others with them that so many weake persons may be infected before those who are able and skilfull had any opportunity to gain-say them 2 Pet. 2. 1. The Apostle Peter speaketh of some Who should privily bring in damnable heresies Privily because as the thief hateth the light seeing he onely comes to steale so do those who vent their false errours delight in secresie because the light will quickly manifest their falshoods As it is with Moles all the while they are under ground you can hardly take them but if once above ground then they are presently destroyed Thus all the while errours and falshoods creep under ground will not come to the light they are hardly discovered and stopped but when once found out then they are easily overcome Now all this is but fleshly wisdome to appear no where but in the dark to be alwayes hiding our selves under ground Therefore they are said 2 Tim. 3. 6. To creep into houses as thieves do by night they doe all things closely and secretly not willing to be brought to the light Whereas we have our Saviour professing the clean contrary concerning himself John 18. 20. I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes resort and in secret have I said nothing Thus the Ministers of Christ imitate him in an open publick way Not but that in times of persecution the Disciples of
more awe peoples hearts nothing doth more erect a throne of fear and reverence in mens hearts so much as integrity Even Herod did fear John because he was a just man he saw he was not carried by carnal pinciples and that made Herod reverence him Mark 6. 20. And thus it was with Christ himself also this made the people so greatly flock after him because the hypocrise and self-seeking of the Pharisees began to be made clear to them And thus the integrity of our Reformers was precious whereas the luxury pride and ambition of the Roman Clergy began to be apparent Yea before Luther's time the Church generally groaned under them which made Berengarius call them Romanos Pompifices and Pulpifices as regarding their pompe and belly more than their ministerial duty Lastly For the differences I promised to speak to between fleshly wisdome and heavenly wisdome as also civil prudence may be considered in the next particular Fleshly wisdome is seen In glorying and boasting of humane eloquence and philosophical demonstrations This some make to be a great part of if not the only sense of fleshly wisdome And certainly this is that which Paul renounceth 1 Cor. 2. 1 3 4. the end whereof was that their faith might not stand in the wisdome of men but the power of God And therefore the Thessalonians are commended 1 Thess 2. 13. That they received the Gospel not as the word of men but as of God which effectually worketh in those that believe That there may be no use made of humane learning much lesse that it is not lawfull to improve the gifts and abilities of learned men in our Ministry I think is scarcely in an absolute sense denied by any orthodox But then they give this Caution That such things must not be done out of ostentation but edification and conviction neither must we so preach that our auditors should be more affected with the oratory or learning than the matter the gifts and parts of a Minister more than the holy truths which are delivered for information and conversion And therefore as we the Ministers of the Gospel are to take heed of all fleshly wisdome especially this latter which is so subtil a thief ready to steal away our treasure So ought you the hearers to take heed of all fleshly wisdome For it is this only maketh you go away unconverted unhumbled unreformed your conscience your mind condemns you for it but only fleshly wisdome will not let you obey As I say we are to take heed of this universally so especially that you do not regard the parts learning and oratory of a Minister more than holy matter You must hear from a sincere heart you must come to our Ministry with godly simplicity as well as we are to preach so and it is hard to say whether is more difficult to preach without fleshly wisdome or hear without it Do you desire to know nothing but Jesus Christ crucified Are ye not like children that look upon Books more to see the gayes and gaudy flourishes than the matter contained therein Do ye not mind more what may tickle your ear please your fancy then what may wound your heart Aristotle even to his Lecture of moral Philosophy doth require one who is purged from his lusts How much rather is the word of God to be received with a pure and mortified heart Oh this flesnly wisdome will prove cursed folly at last In the flames of hell thou wilt cry out of this Oh wretch that I was I thought to be wise for my self and how unspeakably am I undone thereby SERM. XCV Of the Grace of God which Paul exalteth above Fleshly Wisdome and ascribeth all unto 2 COR. 1. 12. But by the grace of God THe third particular which qualifieth the Apostles conversation in this world cometh in order to be treated on which is set down Oppositely But by the grace of God This is added partly to exclude all pride and presumption in himself For having declared his integrity lest it might be thought that though he did not confide in carnal wisdome yet he might in his own integrity he addeth The grace of God shewing thereby that he trusted in that alone And then partly it is spoken in opposition to fleshly wisdome For seeing it might be demanded If Paul did not use the wisdome of the world How could it come about that he should have such success in his preaching that the Gospel should have such a full and glorious course by his Ministry He resolveth it into the grace of God that did go along with him it was neither his gifts or his graces but the power and grace of God directing and protecting of him in his ministerial imployment Thus Paul and Barnabas Acts 14. 26. are by the brethren recommended to the grace of God for the work which they fulfilled So that whereas the word Grace in the New Testament hath several significations the principal whereof is the favour and meer mercy of God without us The lesse principal is the Effects thereof and the Effects of this Grace are either of sanctification or administration and service We may comprehend all these in the word Grace but especially the latter the effects of grace and of those effects chiefly those ministerial gifts with the successe thereof that Paul was enriched with What is this grace of God saith Chrysostome It is saith he the wisdome and power God bestowed upon him whereby through miracles and other wayes especially that coming without humane learning and oratory of the world he did overcome the greatest Philosophers and Rhetoricians whom the world did admire This was the grace of God upon Paul which he also mentioneth as the original of all the fruit of his labours not attributing any thing to himself 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with me Now although by grace is meant principally the grace called Gratiis data common ministerial gifts and favours of God yet because it is opposed to fleshly wisdome and carnal policy There is also necessarily contained heavenly wisdome whereby Paul did avoid all sensual and deceitfull wayes walking closely according to the Word the fountain of all spiritual wisdome For as the Scriptures are a farre surer Rule even to Civil Governours and Magistrates then Tacitus Machiavel or others cryed up by humane worldly wise men even in their civil administrations So much more is it a sure Starre for all the spiritual Officers of the Church to manage their affaires by if they do look for successe From the Scripture both Magistrates and Ministers may learne wisdome for their respective administrations Paul therefore what ever it be that goeth on prosperously in his ministerial worke doth not attribute it either to his sincerity much lesse to any humane policy which he renounceth but wholly to the grace of God assisting of him and going constantly along with him Observe That it is
the grace of God given unto me unto me who am lesse than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Doe not these words proclaime how greatly his heart is affected with the grace of God in setting him apart to be an Officer in his Church and to proclaim the Gospel to the Gentiles Thus the grace of Conversion and the grace of Apostleship are a two-fold obligation upon Paul for ever to keep him humble and lowly in his own eyes Thirdly The grace of God exalted by Paul is seen In the inabling of him in his ministerial worke and going along with him in an effectual manner That whereas he had so many adversaries the false Apostles who gloried in humane wisdome and all external enticements of the flesh of man yet for all that that his seeming folly should conquer their towering wisdome that his contemptiblenesse should surmount their eminency This argued that it was not Paul but the grace of God with him that was thus effectuall Even as it was not little David in his own power but in the name of the Lord that did destroy that vaunting Goliah Now as there were many choice ingredients that did make up that precious ointment which was to be poured on the head of the Highpriest So there are also many choice and gracious qualifications with the Concomitants thereof required in those who are Pastours over people especially in the Apostles who were Pastours over Pastours as well as people As First It was the gracious worke of God To make Paul to be sincere and to walke in all plainnesse and integrity of heart whereas we see many in the broaching of their false wayes are filled with great deceit and subtilty The Apostle chargeth upon such who deliver false Doctrines Ephes 4. 14. By cunning craftinesse and sleight of men they lie in wait to deceive Those that are false Prophets in the Church of God they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strange slighty jugling and even bewitching of men but it is from the grace of God that those who are his true Ministers are sincere and upright They have an agreement betweene their heart and tongue It was the speech of one reading Lectures in the Popish Schooles Sic dico quando sum in Scholis sed penes nos sit aliter sentio I speake thus when I am in the Schooles but to tell you a secret I thinke otherwise It was also a boast of another Fredericus Staphylus That he had so many yeares beene a professour of Divinity in the Schooles and yet no hearer was able to tell what judgement he was of Gerhardi Cathol Confessio lib. 1. par 2. cap. 19. Now this craft and dissimulation in the old Dragon and his seed is no wonder but the Ministers of Christ as they believe with their heart so they make confession with their mouths and dare not but reveale the whole counsel of God It was horrible impudence in Melanthus the Grecian who having got a Kingdome by fraud and deceit did in honour thereof as if it were pleasing to their gods appoint Festivals calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as coustning and deceiving inculcating that of the Poet Dolus an virtus quis in hoste requirat Capel Histor An. Mund. 2872. Certainly the Church of Rome and many other Hereticks have gone by no better Rule counting gaine godlinesse counting lying and dissembling godlinesse when they conceived that it made for their end As if they were of that Kings mind Darius Hystaspes that to lie and speake truth were all one For he that spake truth did so to obtain his desires and so he that lied did no more and therefore both truth and a lie were all one Vide Laurent Vul. Jisuit cap. 1. pag. 30. But oh how abominable is this and contrary to the Spirit of Christ The grace of God in such who are his faithfull Ministers maketh them not to turn into such false and crooked wayes though the preaching of the truths of Christ bringeth much hatred and opposition though they know they are unwelcome and despised and that for their very message sake yet they consult not with fleshly wisdome but doe the work of God zealously and with much faithfulnesse And truly the Ministers of God are much to pray for this grace of God upon them that they may be above all humane feats all sinfull compliances and be afraid of nothing but that they should sinne and not preach the Gospel with that boldnesse as they ought to do That great commendation which the spies gave Christ upon a wicked designe is to be endeavoured after by every faithfull Minister of Christ Luke 20. 20. Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly So that you see this sincerity in the Ministers of God is the special effect of Gods grace towards them And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry that above all things they would pray to God for this grace To have thy ministerial conversation with much wisdome and learning with great applause and glory in the world is nothing so advantagious as this integrity of spirit This is above parts above gifts above books and all learning It is said of Barnabas Act. 11. 24. He was a good man full of the holy Ghost and of faith and much people was added to the Lord This followed as a blessed effect upon the former If we Ministers had more mighty workings of Gods Spirit in us we should find more mighty workings of his Spirit with us SERM. XCVI Wherein the Grace of God appeared towards Paul in his Ministerial Labours 2 COR. 1. 12. But by the grace of God we have had our conversation in the world WE are enumerating the particulars of that grace which the Apostle doth especially acknowledge in his ministerial course We proceed therefore and First The faithfulnesse of Paul to his Apostolical trust fixing his heart upon that and using no other meanes then what are proportionable and commensurate to such a noble end was wholly of the grace of God towards him It is required of Stewards that they be found faithfull saith this Apostle 1 Cor. 4. 2. and with this grace God had honoured him Insomuch that we do not find in Paul any halting any carnal compliance which might contradict the holy end of his Apostolical Office Those are two noble expressions 2 Corinth 10. 8. Our authority the Lord hath given us for edification and not for destruction The other is 2 Cor. 13. 8. For we can doe nothing against the truth but for the truth In these Texts we have expressed the end of all ministerial power it is for edification And therefore if any
through the Word preached be more hardened in their sinnes and made more obdurate in their evil wayes this is besides the intention of the Word As when the Sunne blindeth a mans eyes through the dazelling thereof this is accidental the proper and natural effect being to illuminate all spiritual authority is for edification And in the other Text you have the power of grace upon Paul's heart so affecting of him that he cannot do any thing against the truth Neither doctrinally or practically would he indulge to any evil way but thereby the end of his Ministry should be frustrated Now this is a special work of Gods grace so to sanctifie and keep tender our hearts that we take heed of every thing that may obstruct the happy course of the Gospel Whereas the Jesuitical party will wander out into many by and extravagant wayes to accomplish their designes Jansenius a learned Papist Jansen Sanctus Augustinus liber proaemialis pag. 9. speaketh of one man who not daring to do something out of favour to another which he knew was contrary to the principles of morality neither affirmed by any Authours as probable had this answer from a Jesuited Doctor Aude nos efficiemus probabile Be bold to do it and we will make it probable Here we see their power is many times against the truth But Paul was so kept by the grace of God that not only deliberately he did not any thing which might retard the progresse of the Gospel but also nor so much as by infirmity or any sudden surprizal as we see Peter did and therefore Paul did withstand him to the face This therefore is a blessed worke of Gods grace when a Minister is kept so faithfully to the end of his Office that neither in life or doctrine will he doe any thing that may be contrary to it Secondly The grace of God extended itself mercifully to Paul In that he was kept low and humble under all those signal favours and prerogatives that God hath bestowed upoh him Was not every thing in Paal almost extraordinary and miraculous and yet who is kept lower in his own eyes who is more emptied of himself looking upon what he had been more than what he was So that it was of Gods grace to Paul to make him acknowledge Gods grace not to trust in himself And thus it is alwayes in the Church of God one special work of Gods grace is to make us sensible of it to give all to it to goe out of our selves and thus Gods fulnesse is most seene in our emptinesse We see the Jewes went about wholly to establish their own righteousnesse The Stoick Philosophers who did so admire vertue were thereby advancers of themselves They looked upon virtue as their own work that they were not beholding to God for it Therefore Seneca maketh this the cause and foundation of all happinesse Fidere sibiipsi to trust in himself And the Pelagian though Christian yet his Doctrine driveth wholly to self-advancement So that though he would acknowledge the necessity of that prayer Forgive us our sinnes yet so as when we had sinned otherwise they pleaded perfection and that a man might be without sinne yet for the ensuing Petition Lead us not into temptation c. They would not understand it of spiritual temptations and occasions to sinne as if we needed to pray to God for grace to prevent future sinnes our own will and strength was sufficient for that but of external miseries such as not to fall off an horse or to be killed by a thiefe These were the temptations onely we prayed against in this Petition But where the grace of God is effectually working there it maketh a man apprehensive of the necessity of it and that to every action all the day long and truly this is from God when the Minister of the Gospel shall go out of all parts learning and studies whatsoever acknowledging it's the grace of God alone that inableth him in his work happily this would make the presence of God more powerfull with us if we did own his grace more Thirdly The grace of God with Paul in his ministerial imployment was The directing of him in meditations and guiding of him to such thoughts and words as might most prevaile upon those that heare him For this we must know that where Gods presence is with a Minister there he is directed to preach on such subject matter rather than other which God will blesse to a most happy and effectual issue This made Paul say excellently 2 Cor. 5. 6. Not that we are sufficient to think any thing of our selves but our sufficiency is of God who hath made us able Ministers of the New Testament Here you see Paul acknowledging that we are not able to think one thought in our ministerial way advantagious for the edification of others without the grace of God As in prayer we know not what to pray or how to pray without the Spirit of God inabling So neither in preaching we know not what to preach or how to preach unlesse the Lord guide us That is observable Eccles 12. 9 10. Because the preacher was wise he taught the people knowledge he gave good heed and sought out and set in order many proverbs The preacher sought to find out acceptable words By this we see that there is special wisdome to search out fit matter and fit words which cannot be obtained without God the fountain of wisdome So that herein the Minister of God is to exercise himself daily in prayer to God that he would teach him how to preach and what to preach that he may not sow chaff in stead of wheat and cockles in stead of barley that he may be so directed as to pitch upon those arguments those expressions which will be most effectually working upon the souls of those that do hear Fourthly The grace of God was wonderfully manifest in Paul By the spirit of self-denial patience zeal and courage which was in him while accomplishing his worke Indeed Paul is like a pleasant and choice Garden wherein are so many precious flowers that we know not which to pluck first Thus Paul was so eminently bespangled with all the graces of Gods Spirit that we know not which to commend first His self-denial was admirable when he complained All sought their own and not the things of Jesus Christ This argued how much he did abhorre such courses Phil. 3. 21. when he was so solicitous to bring off deluded souls from the false Apostles who reigned over them It was not his honour or glory that he looked at if so be they would own Christ and his wayes in truth let him be rejected he mattered it not This he plainly professeth 2 Cor. 13. 7. I pray God ye do no evil not that we should be approved but that you should do that which is honest though we be accounted as reprobates It is plain therefore that it was their good their salvation
all things to all men for that is to save one not to save but rather destroy others he did not sinfully comply with mens sinnes but he did prudently accommodate himself to mens weaknesses not defiling himself thereby that to he might 〈◊〉 them out of their weaknesses Lastly The grace of God acknowledged by Paul is The successe he had in his ministerial labours For though Paul was inabled to doe many miracles to cure many diseased bodies yet he could not open the eyes or change the heart of any one man whensoever therefore an effectual door was opened to him in any place this was Gods work not Paul's 1 Cor. 3. For though Paul planted and Apollo watered yet it is God that giveth the increase Alas it is not for a Minister to thinke his parts his gifts his learning his diligent and zealous preaching shall bring men off from their wicked wayes For though the Minister is to do his duty yet his successe is of Gods grace onely And therefore wonder not if Paul triumph over all the learned and potent enemies of the Gospel if Paul's contemptiblenesse overcome the Grecians wisdome and excellency for it 's not Paul but the grace of God with him that doth these wondrous things Use of Admonition to us who are the Ministers of God as we would have our studies our labours our ministerial imployments have successe to goe out of our parts and studies and to importune the grace of God more Thou art apt to thinke such expressions such moving compassionate exhortations such quick and penetrating arguments will make men leave all their sinnes and follow Christ but looke up to Gods grace more and take heed of any thing that may provoke God to withwithdraw his gracious presence from thy studies and ministeriall labours Use 2. Of Instruction Whence it is that the faithfull Ministry of God hath been upheld in all ages when the Governours of the world have frowned on them when endeavours have been to root it out as a bitter plant not to be endured when they themselves have been poor and weak having neither outward greatnesse or earthly policy to maintaine them This is wholly from the grace of God As the Arke was not overwhelmed in the waters though it had no Pilot to guide it because God took care of it SERM. XCVII Of a Good and Godly Conversation in the World 2 COR. 1. 12. We have had our conversation in the world WE are come now to the thing testified it self which is this We have had our conversation in the world So that herein is expressed the ground of his comfort and that in two particulars 1. It was his conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used to signifie the way as the Scripture calleth it or the life and constant customary practice of man Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it not that it can be our conversation unlesse it be universal and every where so But for further aggravation as 1 Pet. 1. 15. But as he that hath called you is holy so be ye holy in all manner of conversation If a man be holy at some times or in some fits but not constantly he doth not resemble God for God is holy in all his wayes In every action and all times God doth manifest his holinesse he is a God and changeth not is alwayes like himself Thus it ought to be with the godly No company no condition no temptations should make them change that holy way of life they are to exercise themselves in Hence also 2 Pet. 3. 11. we have it rendred in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What manner of persons ought we to be in godly conversations signifying that the day of judgement powerfully believed would have a strong influence upon every thought word or action that there cannot be any kind of godlinesse though never so contrary to flesh and blood but we should be thereby provoked to the accomplishment thereof Varinus maketh the synonimous words to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is our perpetual exercise and life as it were Indeed there is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered conversation Phil. 3. 20. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 23. 1. as also Philip. 1. 27. Let your conversation be as becometh the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philip. 3. 20. is observed to signifie rather our freedome and prerogative which we have as Citizens of Jerusalem Our priviledges are in that spiritual corporation which indeed doth also by consequence denote that our lives and conversations ought to be answerable to such glorious advantages The second word expressive is In the world It is not at one place or in some company onely that Paul doth thus sincerely behave himself but in the world every where in all places where he cometh Locum non animum he may change his place and his company but never his godly life Whereas then we see Paul gathering his comfort not from some particular actions done at some time or in some place but from the whole carriage and constant deportment of himself We may observe That it is not so much some good actions done at some times as the universall carriage of our selves in holy things that doth bring solid comfort This Doctrine is of special use For who will not be godly Who may not be thought to belong to the Kingdome of Heaven If you look upon them in some fits while under some dangers while some sudden pangs are upon them but God will judge thee not according to these particulars but the whole course of thy life It is true sometimes thou hast prayed sometimes thy heart hath been smitten under the guilt of thy sinnes but how quickly have these passed over again These are not thy daily exercise The harmony of thy life is not holy and godly There are innumerable instances of men who in some streights and imminent dangers have appeared penitent and reformed but all hath been forced and compelled as it were their constant habitual inclination was otherwise Did not Pharaoh in some extremities cry out He had sinned and desired Moses to pray for him Did not Ahab under Gods judgements humble himself in sackcloth Yea was it not the complaint of the Prophets concerning the people of the Israel That in their tribulations they did call upon God But then afterwards would return to their proper course again Psalm 78. 34 35 36 37. When he slew them then they sought him they returned and enquired early after God These words declare much activity and solicitude in them for a while at least to become reconciled with God But then what followeth They did flatter with their mouth for their heart was not right with him neither were they stedfast in his Covenant And before at vers 8. they are said To be a generation that set not their heart aright and whose spirit was not stedfast
22. How miserable are such a people who rejoyce in the greatest judgment that can befall them Rejoyce not in this but weep and mourn rather when those who should deal faithfully with thee do flatter and seduce thee daubing with untempered morter For God will destroy both such Prophets and such a People Thirdly We are to rejoyce in the spiritual success and prosperity of their work It is very sad to hear those complaints in the Scripture Who hath believed our report and All the day long have we stretched out our hands unto a rebellious people To have much rain fall upon the ground and nothing but bryars and thorns coming up thereupon When therefore we shall finde that God makes the Ministry a savour of life and not of death unto many this ought greatly to rejoyce us when thou findest it to be a mighty word upon thy own heart or upon the hearts of others wherein we ought to be exceeding glad For Is there any greater mercy can befall thee than to have the Word thus a converting and saving Word to thee Thou mayest admire thy Pleasures thy profit thy lusts and judg them sweet But know that the Saving efficacy of the Ministry upon thy soul will be the blessedness indeed that shall endure for ever and therefore when you hear men praise a Ministry admire that examine what is the spiritual good they have found thereby what Reformation what a change hath it made The Apostle telleth these very Corinthians 1 Cor. 5. 6. that their glorying was not good why so because they did not purge out the old leaven They did not cast out that wicked person from amongst them now all this while they gloryed in their able Teachers they magnified the wisdome and Eloquence of many that preached amongst them but saith he your glorying is not good where is the holy Order the godly Discipline the spirituall Reformation that you should have attained unto by the Gifts and Ministry of your Teachers This alone will cause us truly and solidly to rejoyce Use of Instruction How impossible is it for men upon true and spiritual grounds to rejoyce in the Ministry unless they have felt some special efficacy upon it in their hearts They may glory in the parts in the Eloquence in the abilities of men but not for the spirituall success of the work In Popery they will have their people glory in their Church-Officers because of the external pomp and stateliness they live in and so they become reverenced for their outward glory But this is wholly unsuitable with the Scripture-glory and the Scripture-rejoycing for this alone will make thee praise God if thou hast found his Ministers to be the happy Instruments of grace and peace to thy soul SERM. CIII Of the Rejoycing a faithfull Minister hath in an Obedient people 2 COR. 1. 14. That we are your rejoyeing as you also are ours in the day of the Lord Jesus THere remaineth the Second part of the Doctrine to be dispatched which is The Ministers rejoycing upon good grounds in his people For you heard how happy and blessed a thing it was when there was cause for a mutuall and reciprocall rejoycing in one another between Minister and People For God many times upon wise ends doth divide those who should be conjoyned sometimes he sends faithfull Embassadours to a froward and rebellious people as God in Ezekiel that the people were bryars and thornes to him and that he did dwell among scorpions yet he must not be afraid or dismayed at their lookes though they were a rebellious house Chap. 2. 6. Now what comefort could Ezekiel have from such a people They were so many bryars and thornes scratching and tearing of him so many scorpions that had stings and what danger was it to dwell with such Sometimes again there may be a godly and holy people highly prising the means of grace and yet God set over them dumb or wicked Pastors that are Idols and no shepherds Now when this is so their is little rejoycing in one another and if Jehoash the King of Israel 2 Kings 13. 9. compared an unequal Warr to an unequal and unfit Marriage the thistle in Lebanon with the Cedar in Lebanon which proved destructive immediately for the wilde beast in Lebanon came and trode down the Thistle How much more now is this true in this spiritual relation When an Ignorant or prophane Minister is over a gracious people then the Thistle is married to the Cedar but but this cannot hold long for the Devil which is like the wilde beast the roaring Lyon he will come and devour all so that what the Apostle speaketh 2 Cor. 6. 14. may well be applyed here Be not unequally yoaked what communion hath light with darkness It is then very uncomfortable when a Godly people hath an unfaithfull Minister or a faithfull Minister an ungodly and a froward people This will make him sadly to bewail his condition crying out with Isay Wo unto me for I dwel among men of polluted lips Isay chap. 6. 12. This maketh him like Lot to torment his righteous soul by seing and hearing the wickedness of those he dwelleth amongst 2 Pet. 2. 8. This is a bitter and sad Persecution as it were thou dost not onely persecute a Minister by the malicious opposition and violent courses against him but even thy ungodly life that thou wilt not be reformed that thou wilt not hear and humbly receive the word of God this maketh them grieved and wearied in their work This is a perfecution of their righteous souls as Jeremy said chap. 13. 17. If you will not here it my soul shall weep in secret places for your pride Thus the wickedness and ungodly wayes of a stubborn people are the very heart-breaking of a godly Minister while they deride and scorn his soul mourneth for them while they revile and reproach him maliciously he giveth himself to prayer for them Even as it is with some tender Father who hath a Son grievously distracted and bereaved of his wits while he rageth and raveth at his Father while he miscalleth him and striketh at him The Father stands by sadly affected weeping and praying for his childe that he might be brought to his sound minde again Thus doth a godly tender Pastor mourn over a wicked scornfull and rebellious People But let us proceed to shew Wherein a faithfull Minister of Christ hath cause to rejoyce over his people And first When they are a teachable and learning people very tractable and ready to receive Instruction This is a great joy and Incouragement There are many who as they are sottishly ignorant in matters of Religion so they will continue obstinately therein They are not desirous and hearkning after knowledg that say with those in Job 21. 14. unto God Depart from us for we desire not the knowledge of thy wayes Now it is for want of a true knowledg of God that iniquity and profaneness doth abound every where
as Hos 4. 1. Is it not better and more comfortable to be a Shepherd to the bruit beasts than to such men for the Shepherd driveth his sheep into what Pasture he pleaseth and ordereth them according to his desire but these though bruitish in knowledge yet are devillish in wilfulness and obstinacy and therefore as they ignorant so they will live and die and go to Hell in it go from darkness here to darkness hereafter It is a very great comfort to preach to a knowing people to men of understanding and that are desirous to be more and more and more instructed There is great hope of such a peoples conversion afterwards as you see by that expression Isa 6. 10. Lest they understand with their heart and be converted What good doth the light at nown day to a blinde man This makes Preaching in vain and Hearing in vain Now that you may be matter of rejoycing to your Minister in this respect consider these things First The necessity of knowledg in holy things There is no salvation without it 1 Tim. 2. 4. God would have all men to be saved and to come to the knowledg of the truth If they will be saved they must first come to the knowledg of the truth Thou that art sottishly ignorant of the Principles of Christianity there is no way for thy salvation such Ignorance as well as Profaneness will necessarily damn Isa 26. 11. It is a people of no understanding therefore he that made them will not have mercy on them This very Text breaketh the staff of your confidence for you are ready to say Alas we are poor ignorant people we know nothing What then will this help you No God that made you will not have mercy on you It is true we pitty poor old blinde men because they are blinde against their will They would use any means to have their sight but you that are Ignorant are no wayes to be pittied for it is affected and willfull your eyes might be opened and you will not Oh how sad is it to preach to stones to preach to posts for so we do while to the grosly ignorant Therefore as one said when asked what was the benefit of Learning saith he nè lapis sedeat super lupidem that when a man is grown up he may not in the Counsel-House sit as a stone upon a stone implying that a man without knowledg was no better than a sensless stone and truly this good would you have by getting knowledg that in the Congregation thou mayest not sit a block upon a block How grievous is it to have Idol-hearers that have eyes but see not and ears but hear not Know then to be an ignorant people is matter of grief to a godly Minister for such carry about with them the visible mark as it were of condemnation Secondly That ye may be a knowing people Consider not onely the necessity but the usefulness and profitableness of Christian knowledg By this we come to know how to please God how to be saved how to enjoy eternal life All are convinced of the necessity of knowledg of earthly things They must know how to plow and sow Do you not set your children to know a Trade do you not say They must do something that they may live implying they are outwardly undone if they know not these things Oh foolish and unwise Must men know how to live here and not know how to live hereafter Must men know how to keep of poverty and not how to keep off damnation Why then do you not lay aside all things to get some competent knowledg of Christian Principles without which you cannot get any good by Sermons by acraments without which ye cannot tell how to live or how to die And never complain saying Thou art two old or thy memory is bad It is plain thou hast no heart to it no zeal and affection for it For how many as unlikely as thou art have by diligence got knowledg even to the admiration of others And God he useth to bless those and to encrease their gifts that are serious in their desires after these things But the truth is The world hath thy heart Lusts have thy heart If thou didst follow the wise mans Counsel to seek for it more than gold or silver more then any precious treasure thou wouldest not be such a blinde wretch as thou art Then saith Solomon thou shalt understand the fear of the Lord and finde the knowledg of God Prov. 2. 3 4 5. If then thou dyest in thy ignorance and without instruction which is threatned as a dread full judgment Prov. 11. 23. blame thy own corrupt lazy and wicked heart now this universal ignorance is the more abominable because we enjoy the plentifull means of knowledg we have constant Preaching we have the Word read and Ordinances administred in our known tongue How intolerable then is it if generally people be still as ignorant as if the Bible were not translated and all Church Administrations dispensed in an unknown tongue Secondly Then are people matter of rejoycing to a ministry when they are believing of the word of God and receiving it as Gods word thereby awing their hearts and captivating the whole man thereunto For knowledg is not enough How many know and can remember places of Scripture can understand most Sermons But they do not believe those things to be true neither are they ingrafted in their hearts by faith saying This is Gods word how can I go against it this is the word of God and not man that condemneth this sin commands that duty Wo then be unto me if I gainsay it for this the Apostle doth exceedingly commend the Thessalonians 1 Thes 2. 13. ye he is so affected with it that he did thank God without ceasing in his respect even because they received the word of God which they heard of Paul not as the word of men but as it is in truth the word of God which effectually worketh in those that believe How comfortable a thing is this for a Minister to see his people receiving the truths he preaches of Gods word They hear and tremble they believe and tremble so that without this saith as it is impossible to please God so it is to get any good by the Ministry As it s not the seeing of meat but the eating of it and digesting that doth nourish so neither is it the hearing and knowing but the believing of it that maketh a powerfull change upon a people Thirdly Then a people rejoyce a faithfull Minister when to knowledge and Faith there is added that compleat efficacy of the Word as to regenerate us and make us to become new creatures Even men who yet will lye roaring for ever in Hell may have great knowledg and some faith yet because not regenerated not delivered fully from their bondage of sin they lived in do therefore come short of Eternall glory Now this is the most
thy faith that doth not make thee watch and pray against this day Why doest thou not with Hierome thinke that every moment thou hearest that Trumpet sounding in thy eares Arise and come to judgement Oh be diligent in doing the Lord For blessed is that sarvant whom his Master shall finde him so doing Whereas if thou art doing the Devils worke he will at that day come and demand thee he is mine I challenge him for my owne though I never died for him though I was never crucified for him yet he obeyed me rather than Christ therefore I require my owne Call then to any of the creatures and thy friends and see if they can helpe thee when God shall say Depart ye cursed Will any say Lord he shall not goe I will deliver him I will rescue him I will make an atonement for him No but he must for ever perish and none can help him SERM. CVI. Of the Encouragements a Minister hath from the hopes of doing good to a people 2 COR. 1. 15. And in this confidence I was minded to come unto you before that you might have a second benefit AT this Verse the Apostle taketh an happy occasion for a transition to his Apology or defence against that crime charged upon him by the false Teachers Non saltat saith Cajetan he doth not leap falling upon this matter abruptly but the transition is very genuine Paul it seemeth had promised to come to those Corinthians but for weighty reasons he deferred his coming hitherto The false Teachers they waiting for all advantages to calumniate him did upon this accuse him with levity and inconstancy that with him was yea and nay that he did purpose according to carnal respects accommodating himself to time and outward advantages Now the Apostle is very zealous and vehement in vindicating of himself herein It is true Piscator doth begin this Apologetical Discourse at the 12th Ver. but it seemeth more genuine to make the beginning of it at this verse Estius doth well observe that while Paul was speaking in the commendation and praise of his Conversation he did use the plural number joyning others with him to avoid envy but when he cometh to this Apologetical part being charged with a heynous crime he useth the singular Number and speaketh of himself onely In the words we may take notice First Of Pauls Resolution 2. The Motive of it 3. The Time 4. The End And 5. The Manner how it was to be executed In the Verse following his Resolution is set down in these words I was minded to come unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth such a Resolution and purpose that was made upon good advice and deliberation It was not a rash suddain or presumptuous Decree but made upon good grounds though afterwards he had cause to change his minde From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some say the word Bulla is derived as being his wise decree and purpose but seldome is there either wisdome or righteousness therein 2. There is the motive in this confidence viz. which was mentioned before of their mutual rejoycing in one another whereby he was perswaded that he might do much good amongst them we have spoken of the word already This he speaketh to shew that the motive of his coming to them was wholly out of love and desire to do them good 3. The Time when and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before some make it a trajection as if it did belong to his mind and purpose he had before determined others to his coming to him as if this coming should have been long before but there is no great matter in either construction though Beza and Grotius go the former way If you say Did the Apostle then change his mind did he alter his purpose if so would not this call in question all his Apostolical Doctrine To this we are to answer in the prosecution of his Apology at the 23d verse he there plainly telleth them what was the cause that made him forbear his comming not any levity or inconstancy in him but their sinfulness It was that he might not execute that Apostolicall severity amongst them as they deserved of which in its time Lastly There is the End of his coming which is wholly spiritual That you might have a second benefit It was for their good not his own Let us consider the Motive in this confidence of your kindness and love as also of my doing good to you I purposed to come to you Observe That where a Faithfull Minister hath good hopes and confidence of doing good to a people there is great encouragement of abiding with such Thus it was with these very Corinthians God in a Vision to Paul Act. 18. 10. commanded him to stay at Corinth and not be afraid which he did a year and half longer then usually he did any where and the reason is Because there was much people in that City to be gathered to God Oh how rejoycing is it to a Faithfull Minister when he seeeth God hath converting work edifying work for him to do amongst such a people Thus you have also Paul resolved upon his tarrying at Ephesus 1 Cor. 16. 9. and why so A great and effectual door is opened to me He did see a likelihood of much spiritual good to be done and this made him willing to abide there To affect our hearts with this truth consider First That all people both by nature and custome have a door fast bolted against the entrance of the Word So that it is as great a miracle for Christ by the preaching of the Gospel to enter into the hearts of Hearers as it was when he came in to his Disciples the doors being shut yea here is a door upon a door a bolt upon a bolt There is first their native corruption and by this they are dead in sin So that our Preaching is like hooting into the ear of a dead man should not the spirit of God change and prepare the hearts of Hearers This is the inward door and then there is an outward door which is Custome and Continuance in sinning and this also hardeneth against the Ministry Therefore people are to tremble under this contrariety to their own spiritual good Remember that as you have a door shut now against the Gospel so God will one day have a door shut against you in the Kingdome of Heaven so that although you shall cry Lord Lord open to us yet it cannot be granted you Luke 13 25. As much intreating as we make to you now to receive the Lord Christ so much will you one day use that Christ would receive you Now we knock and cry and importune that you open the doors of your heart and then you shall howl and cry to Christ to open the doors and gates of Heaven Secondly Because men are thus shut up against the Word hence it is that neither any tractableness or supposed probity in any people nor
immediately make them take up such Resolutions they must shew much Constancy and self-denial using all means to recover them For seeing it is God that giveth the encrease though we plant and water and his time is unknown to us it may fall out that a people who give no hope for the present may afterwards appear more curable and the seed that is now sown thou for the present it may seem buried yet afterwards it may grow up Therefore we are to imitate God himself who useth much Patience and Forbearance even to the vilest men thereby to allure them to Repentance This counsel also Pasl giveth Timothy as a Minister of the Gospel 2 Tim. 2. 25. In meekness instructing those that oppose if peradventure God will give them Repentance to the acknowledging of the truth Though then hopes of doing good to a people is a great Encouragement to co continue with them yet a people that appear incurable for the present are not to be immediately abandoned because the times of success are in Gods hand and sometimes Persecutors are at last made Lovers and imbracers of the truth Besides we see the Prophet quieting his heart with this though he had no success in his Ministry that he had his reward with God Isay 49. 5. Though Israel be not gathered yet shall I be glorious in the eyes of God Such as are despised and contemned in the eyes of men shall be glorious in the eyes of God 4. This confidence and hope of doing good must not depend upon a mans own apprehensions but must be guided by the word of God So deceitfull and corrupt is the heart of a man that many times it flattereth it self and when a man seeketh his own advantage yet he may perswade himself that it is confidence and hope of doing good Therefore to know when their is more hope of doing good in one place than in another must not be decided by selfish and private desires but by general Rules fetched out of Gods Word and indeed because all success of Ministerial Labours lyeth wholly upon the good Grace of God and the Word is blessed sometimes to one people not so likely and at another time not to a people more likely Therefore the will of God is very difficultly discovered in such cases which sheweth with how much sincerity and fervency God is to be sought unto at such times Now the Reasons are palpable Why Confidence in a Minister to do good to a people should be a matter not onely of continuance but of studying and diligent improving all his Ministerial Labours with the greater joy First Because the End of his Ministry is hereby accomplished When the Disciples had fished all the day and caught nothing they were disheartened but when Christ bid them throw the net in again and they brought up a multitude this made them rejoyce even to amazement If the Husbandman is at much cost and pains about his ground and that bring forth nothing but bryars and thornes Is not that a disheartening If a Physician see that no Potions no Medicines he giveth ever do any good will not that make him weary of his imployment How much more if a Minister labour in vain Preach in vain Admonish in vain and still people grow more ohdurate in their sinnes Doth not this teach them with Jonah even to run from their work Secondly There is great matter of rejoycing where this hope is because Success in the Ministry is above all Successes Herein the Souls of men are concerned In this is contained our everlasting Happiness Oh that men should be no more sollicitous in this than they are How few do examine what fruit the Word preached hath upon them whether it be a sustaining Word or an hardening Whether it be the savour of life or the savour of death That Ark which brought so much blessing to Obedmelech and his Family to the Philistines was cause of grievous Plagues And thus the same Sermons that are life to one may be darkness to others that are light to one may be darkness to another If then the Minister shall see his work like to prosper in the end it is sent for here is greater cause to rejoyce then in any outward blessing whatsoever for this is of everlasting consequence Let the Use be of Exhortation to you to be a people of good Confidence that our Ministeriall Labours shall not be in vain That we do not in vain preach to you or pray for you Can there be a greater grief to the Minister yea and provocation of God than to be like that ground the Scripture speaketh of Heb. 6. 8 Which drinking in rain often yet bringing forth nothing but bryars and thornes is rejected and whose end is to be burned And is not this the sad case of most of those trees that stand in the Lords Garden Do not many grow more ignorant more prophane more hardened Oh what hope can a Minister have about such a man May we not see sad symptomes of Gods wrath upon your soules many such desperate Patients have the spiritual Physicians of mens soules to deal with But take heed of shewing thy self an hopeless man to a faithfull Minister one to whom no admonition no reproof will ever do good For First Those sighs and troubles that thou put test such spiritual Guides unto are in a speciall manner taken notice of by God It is true we see Jeremiah so grieved and offended sometimes at the wicked carriage of the people he prophesied unto that he prayeth against his persecutors yea God commanded him saying Pray not for this people for their good Jerem. 14. 11. But we have not an extraordinary Spirit neither dare we pray against any hopeless people yet remember all their â—ighs all their grief will one day witness against thee Certainly if the ears of God be open to the Curses of an hired Man whose wages are kept from him how much more will God hear the sad complaints of those Ministers who are faithfull poured out because of a peoples rebellion and incurableness 2. Consider this That your discouraging them by your evil wayes maketh them the more unfit and heartless in their studies and Labours Why doth rain fall on the rock say they Why do we wash blackamoors and so some expound that place Heb. 13. 17. That they may give their account with joy and not with grief for that is unprofitable for you in this sense by grieving and disheartening of them they cannot be so active in their Ministry they will grow more heartless therein and that will be your damage Oh it s a terrible thing when this heaviness and dulness of a Minister ariseth from the discouragements he hath from the wicked lives of a people and therefore Calvin upon that place speaketh excellently That people should take notice of God punishing them for their ingratitude When their Ministers abate in zealous and lively watching over their soules we are apt many times to
the wayes of God For though we are not called with him to passe from countrey to countrey from Church to Church to advance the kingdom of Christ yet within our sphere we are to imitate him and as we see here in the Text where there was the lesse need of his presence to continue the lesse while as in Macedonia and where there was the greater necessity of his pains and labour to continue the longer while Thus ought we to discern of mens conditions to consider who needeth more instruction and more reproof than others and so accordingly to apply our selves Oh how happy is it when prudence and zeal meet both together in the Officers of the Church This is to be Luther and Melancthon joyned in one person We come to the last particular observable in these words and that is the consequent event rather than the final cause of this his journey unto them which is to be brought on his way toward Judea You have this also mentioned in his former Epistle 1 Cor. 16. 6. as being an expression of love which he did much regard and vers 11. he speaketh of Timotheus that he should conduct him The original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be lead on forward with respect in his way and we have it often instanced in Rom. 15. 24. I trust to see you in my journey and to be brought on my way by you We read also of this loving respect shewed to Paul and Barnabas by the Church Act. 15. 3. and especially Act. 21. 5. The Disciples brought Paul and all his companions on their way with wives and children This shewed their affectionate love towards them Yea that is an observable expression of John Epist 3. 6. Whom if thou bring on their journey after a godly sort thou shalt do well In the original it is Worthy of God thereby implying that it was more than a meer civil expression or courteous act of humanity They did look at God in those eminent servants whom they did thus respect Now in this expression there are two things implied 1. Their cordial affections to them as friends This going along with them did demonstrate how much they loved their company that they were unwilling ever to be taken from them 2. It was a matter of honour and respect to their Officers it shewed they esteemed of them more than of the great and noblemen of the world yea they looked upon it as their own honour that they had such an Apostle From whence observe That where the Ministry hath wrought spiritually upon a people it worketh great love and honour to those that were the instruments thereof Not that the Ministers of God are to look so much at external reverence and civil respect but chiefly to the heart-affection of a people and their souls inward esteem of them Paul speaketh of this respect he had from the Galatians upon the first work of his Ministry upon them though they did abate afterwards of this love Gal. 4. 14. You received me as an Angel of God yea as Jesus Christ I bear them record that if it had been possible they would have plucked out their own eyes and have given them to Paul What hyperbolical expressions of love are here spoken of But all this is where the Ministry hath had its spiritual efficacy otherwise you cannot discern a man better never to have reaped any good by the preaching of the Gospel than that he never knew yet what a converting a quickning Sermon meant for if he had he would never be so malicious so opposite to the Ministers of the Gospel as he is he never getteth good by them and therefore it is no wonder that he hath no higher thoughts of them But if through their Ministry he hath been converted he hath been edified in godlines then how dear and precious are their thoughts of such Use of Admonition Try thy affections to the Ministry by the profit thou reapest by it Is it any wonder to hear an ignorant person a prophane persons revile or oppose the preachers of the Gospel How can it be otherwise They never found any soul-saving benefit by their pains Hence the Apostle to convince such Christians as were staggering and beginning to fall off from the truth and their affections to him calleth to mind what good they once were made partakers of by his labours If ever they were converted if ever they received the Spirit of God it was through his ministry Therefore thrive and profit by their labours and then despise them if thou canst SERM. CX Of the sinfulnesse of Levity and unconstancy in the Children of God 2 COR. 1. 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with me there should be yea yea nay nay IN this Verse the Apostle maketh his apologetical Defence against such calumnies that were cast upon him either for the changing of his purpose to come to them or deferring it longer than they expected And for the more efficacious convincing of them he propounds his Discourse interrogatively Did I use lightnesse Do I purpose according to the flesh So that in the words we have 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crime Cause or Charge supposed 2. Their Accusation upon it The Charge supposed is That he was thus minded to come to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was done out of deliberhtion and serious advice Though some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as denoting onely an act of his will Now this purpose Paul did not fulfill he changed his mind and did not come according to expectation Whereupon his adversaries charged two crimes upon him which usually make men sinfully alter their minds 1. Levity and Inconstancy Rashnesse and Temerity as if he did not regard what he said The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart because of its lightnesse and agility 2. Carnal and corrupt designs they make men also often alter their resolutions and that he doth remove in the ensuing words I shall take notice of the first at this time we may consider how diligent the Apostle is to free himself from all Levity and Inconstancy because his enemies would extend this to his Doctrine also as appeareth in the following Discourse He that is not to be trusted say they in his ordinary promises he that is uncertain and inconstant there will also be in his preaching and Doctrine but the Apostle doth with all vehemency yea with a solemne oath purge himself from this calumny From whence observe That lightnesse and inconstancy is a great sinne and reproach in any person but especially in the Ministers of the Gospel As it relateth to them I shall God assisting treat of it at the clause of the verse For the present I shall handle it in the general as a necessary truth to be made use of by all believers And
whereas this inconstancy may be discovered either in our civil and moral conversation or in our religious and holy concernments I shall begin with the first Let us consider the sinfulnesse of inconstancy in civil respects which may be manifested in these particulars First When we are not consistent with our selves in our assertions and affirmations This is a great dishonour to God and our selves when we will say and unsay things affirme one thing at one time and the contrary at another And in this case Inconstancy is the same with lying Thus it argueth a light vain heart to talke one thing one time and another thing another time Hence the Rule is Oportet mendacem esse memorem A liar must have a good memory and as others say A liar must have a good pair of legs that he may runne away for he will quickly be discerned if he stay long in one place Now we may not wonder if Paul would not be thought guilty of a lie For the way of lying is inconsistent with the state of grace as Colos 3. 9. Lie not one to another seeing ye put off the old man with his deeds and have put on the new man Observe the Apostles argument you that are made new creatures you that have the Image of God repaired in you how can you lie to one another Hence you have David praying for the grace of God herein Psal 119. 29. Remove from me the way of lying And vers 163. I hate and abhorre lying but thy Law do I love Mark the opposition no man can love God and his Word but he must abhorre lying But how little do people generally take heed to themselves herein They think not their gracelesse and unregenerated hearts may be discovered by such inconstant lying words as well at by grosse enormities Oh therefore look upon it as a very hainous sinne not to be a person of gravity consistency and harmony in thy words Can there be a greater reproach then to say of a man he will say and unsay there is no heed to be given to his words We are not to believe all things they say if this were onely thy dishonour it were not so much matter but it cometh from a corrupt heart within Now the people of God above all persons are to look to their words in this respect because with Paul they have their enemies to observe them And we see how prophane persons are apt to charge them with this that though they will not swear yet they will lie This indeed they do because of their enmity and malice to such as feare God but be thou sure to give no occasion herein for them to blaspheme We see this holy Apostle in a solemne sacred manner sometimes calling God to witnesse That he speaketh the truth and lieth not 2 Cor. 11. 31 Gal. 1. 20. Secondly This inconstancy and mutability in civil respects is discovered in our promises Yea when it becometh a crimson sinne then it is manifested in our promissory oaths lightly and perfidiously breaking of them Now as to abstain from all lying and to speak the truth to every man is made a property of a godly man So also it is a character of a godly man to keep his promise to be faithfull to that though it should be to his own damage Psal 15. 4. He that sweareth to his own hurt and changeth not Though his Word and promises prove afterwards prejudicial to him yet he preferreth truth above all earthly respects whatsoever It is true Divines have a Rule In malis promissis rescinde fidem A sinfull promise is not to be kept for that would be to adde iniquity unto iniquity and to double thy sinne But in things that may be inconvenient to thee thou art not to use lightnesse and easily break thy word Thus then it is a character of a godly man to look to his promises to be very carefull to observe them It 's unjustice to break them because by a promise thou becomest a debtor to another And do you see Paul so carefull lest he should be thought to be yea and nay And art thou carelesse about thy word Oh you must know that true Religion and godliness doth not consist in the duties of the first Table but of the second likewise Do not think that this is godlinesse enough to pray to perform holy duties to be often in religious Ordinances No but thou art to abound in all truth and faithfulnesse towards man to avoid all lying all falshood in promises and so to have truth both towards God and man But how apt are our hearts to deceive us in this kind Some think their righteousness towards man because their words are as good as oaths that therefore they shall go to Heaven though they be not forward in religious duties they have no family-worship of God they do not walk singularly to the course of the world and others again they are ready to think that their religious duties their forwardnesse and zeal therein though they regard not words and promises though they neglect the duties of righteousnesse yet their condition will be good enough Oh but remember this passage of Paul for ever Be not hasty to promise labour not to forget what thou hast promised which will be if thou hast a conscientious regard unto thy self herein For when thou doest not think it matter of conscience when thou thinkest godliness is not much concerned herein no wonder then if thou art so often found faulty herein The Scripture is very frequent in pressing these duties of truth and righteousness between man and man Thirdly This mutability in civil affairs is seen in our affections our love and respect to men It is a mans duty to be a faithfull friend to such whom he hath cause to respect and therefore of a friend suddenly to become an enemy for one while to love and another while to hate this is to be yea and nay Men may be unfaithfull two wayes 1. When all the love and respect they professe is in hypocrisie Their tongues and their hearts doe no wayes agree Joab's Ave and Judas his Salve when they intended destruction is famous even to a Proverb David often complaineth of such deceitfull men but then there are unfaithfull men who once did love and were real for the time in their respects but then 2. Upon carnal sinfull grounds alter their affections again Such perfidious and inconstant dealings are abominable to God and man It is one great part of David's complaint that maketh him so solemnly cry unto God for help even becavse the faithfull fail from among the children of men Psal 12. 1. It is true a man of no godliness may be a faithfull friend there are great instances of such friends amongst Heathens and the wisest Writers amongst them have serious Discourses about Friendship But godliness only doth rightly order and regulate this faithfull friendship That is a Rule to be abhorred by all
mutable and inconstant principles he can never be serviceable to God for this debaseth him before men this maketh him vile and contemptible and thereby like a broken vessel that is of no use Fourthly It is a great sinne to be thus inconstant in our words because it 's an abuse of our tongue which the Scripture calleth a mans glory though some apply it to the soul now for thy glory to be a shame to have thy tongue accounted a lying tongue a double tongue a false tongue This is an aggravation of thy wickednesse Lastly As God doth threaten to punish lying and deceitfull tongues so he doth graciously encourage all such as are of sincerity in all their words and works A lying tongue is one of the seven abominations which God hateth Prov. 6. 17. as on the other side How mercifully doth God encourage some Isa 63. 8. for he said Surely they are my people children that will not lie so he was their Saviour So that if all these particulars be laid together we may see how necessary it is to adde righteousness to our Religion to be as Christ Whose lips were without guile in respect of God and man Oh this will afford thee great comfort this will assure thee that thy Religion was not hypocrisie It 's easier performing multitude of duties then to walk thus uprightly towards men they may be done with more ease to flesh and blood yea they may be the fuell to thy hearts-pride and self-applause but this tendeth really to mortifie sinne within thee and to cause thee to have respect to all Gods commandments SERM. CXI Of the sinfulness of Inconstancy and lightness in matters of Religion 2 COR. 1. 17. When I therefore was thus minded did I use lightness WE have treated of lightness and Inconstarcy as it was expressed in civil things whether in our words Promises or dealings between man and man This you heard was both a sin towards God and a reproach to religion yea unrighteousness and falsehood in these outward affairs are so great sinnes that many times they make the greatest wound in our consciences and Experience confirmeth it That when a man is converted to God and made sensible of sin the sinnes of his unrighteousness doth most trouble his conscience It is longest e're he get the pardon of these in his own soul and the Reason may be because such unfaithfulness in words and dealings are condemned by the natural light of our conscience Even Heathens have been able to judg such things great sinnes Now what is done against natural light that maketh a greater gash in the conscience Hence the Omission of those Duties which are meerly known by supernatural light is not so grievous to us as when an humble broken-hearted sinner is called upon to believe in Christ to rest his soul upon him for justification How hardly is such a contrite spirit brought to judge that unbelief herein is a great and heynous sin that God is provoked hereby That as much as lyeth in us we make Christ of none effect So that when such a wounded conscience can complain of its former unrighteous unjust and sinfull wayes it once lived in yet it doth not at the same time bewail that great sin of unbelief its frowardness and slavishness that it doth not receive Christ as a Saviour yea it rather judgeth it a duty to keep off from a Promise and to question whether Christ will receive such a wretched sinner as he feeleth himself to be By which we see what cause the people of God have to take heed of sin in this kinde for how hardly are they healed how long may it be ere thy conscience may be pacified thorough the blood of Christ But I proceed to a Second kinde of Inconstancy which is of a greater guilt because exprest in matters of greater concernment and relation even to God himself To be yea and nay off and on in matters of Religion this proclaimeth our wretchedness And First There is an inconstancy in our Faith When we do lightly and uncertainly receive the truths of God so that we are ready for one Faith one week and another Faith another week This is a very dangerous frame of soul when a man is not of a sound judgment neither hath laid a good foundation in Christian Religion but as the Apostle saith Ephes 4. 4. is like a childe tossed up and down with every wind of doctrine Such are called by the Apostle Peter 2 Pet. 3. 16. unlearned and unstable In the number of these light and inconstant persons we may reckon the Galatians when he chargeth them with their suddain Apostacy Gal. 1. 6. I marvel that you are so soon removed from him that called you unto another Gospel They were ready for another Gospel for other Teachers who formerly had received the Apostle as an Angel of God yea as Jesus Christ This lightness also was manifested in some of Christs Disciples John 6. 60 61. who upon their misunderstanding of some passages in our Saviours Sermon judging them hard and absurd from that time went back from him and walked no more with him And truly are not these times a sad instance of the lightness and uncertainty of many men in the Doctrine of their Faith In how many mens Religion may you finde Yea and Nay How many are destroying that which once they did build Now nothing is more contrary to the nature of Faith than this inconstancy For if we do consider what the Nature of Faith is we shall finde that it doth so autoritatively bring the understanding into obedience of the Divine truth that it dare not give way to doubtings and plausible Objections of deceitfull men any more The Apostle Heb. 11. 1. giveth us a full description of Faith as to this matter of quieting and satisfying the soule for he saith It s the substance of things hoped for and ehe evidence of things not seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath but a meer apearancy as Meteors or rather as colours in the Rainbow and truly many mens Faith hath no subsistency at all it is only in their fancy Hence it is that there is almost a â—cepticisme introduced into Religion as was once into Philosophy But Faith doth consolidate the soul and establish it upon Scripture-grounds which are sure and unmoveable The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to a Demonstration that doth even necessitate the understanding to give assent to it so that it hath no power to refuse it Thus also it is when the soul believeth The spirit of God through the word so convinceth the heart that no demonstration in Sciences nor objects to sense can be more potent to perswade Oh then take heed of Inconstancy in Principles of Faith This will argue thou art built upon a sandy foundation that thou dost believe such Doctrines onely upon humane Motives and deceitful grounds
Hence it is that the Apostle doth exhort to a full perswasion of minde even in those points that were more controversal and disputeable Rom. 14. 5. How much more then are we to be perswaded fully in our minde concerning those truths that are fundamental and do so immediately concern our Salvation This uncertainty then this Yea and Nay in matters of Faith ariseth from a meer humane faith whereby we are carried out to believe these things upon no better grounds than the Turk doth his Alcoran Education custome and Universality This is the whole reason of our Faith whereas a Divine Faith is wrought by the Spirit of God as the efficient it is that which lifteth up the heart to receive the Word as Gods word Though Men have never such parts and understanding in the sense of the Scripture yet they cannot believe it unless inabled thereunto by the Spirit of God And again Divine Faith hath also a divine Motive the Authority and Testimony of God revealed in the Scripture so that we believe not because man saith so but because it is the Lord that speaketh Thus the Thessalonians chap. 2 13. are commended that they received the Word not as the word of men but as it was indeed the word of God Now then when a mans Faith is wrought by Gods Spirit and established upon Divine Autority then it becomes more immoveable than the Heaven and Earth for as God is alwayes the same his word is alwayes the same so is Divine Faith This then all are to labour for is even a full perswasion in their own minde about the truths of Religion to take heed of inconstancy and instability herein We see the Martyrs could not by any terrible menaces or fair Promises be drawn of from the truths of God they had embraced and was it not because they had a powerfull assurance of the truth of them from Divine Motives such as could not fail 2. In matter of our Conversion and Repentance for our sinnes it is very sad and dreadfull to shew Inconstancy To be Yea and Nay in this respect sometimes to mourn and complain of them and at another time to wallow our selves in the mire again how terrible is this But yet how frequently doth it fall out so what is this but to mock God and dally with our soules In times of afflictions or under quick convictions of Conscience to be then afraid of sin then to bewail sin then to resolve against sin but when this fear is over then to imbrace our Dalilah again There are few sinners but they come under this crime of Inconstancy in this respect for many do not alwayes continue in an obstinate sensless way they finde some thawings and meltings of heart with Pharaoh and therefore cry out that God is righteous and they are sinners and they resolve to let their Lusts go as Pharaoh did the people of Israel but they quickly change their Resolutions again Such therefore as finde these Yeas and Nays these ebbings and flowings let them seriously consider what an high provocation this Inconstancy is of God against their soules This unsteadfastness was often complained of by the Prophets in the people of Israel They were as so many Grashoppers that leap up on high from the ground but then settle on it presently again In their afflictions they cryed out of their Idols they called upon God but then proved like a deceitfull bow and is not this an Epidemical sin What is more ordinary than to be soul-sick to be conscience-smitten under some Sermons or some sad afflictions and fears but in all these things to have Reubens Curse upon their soules unstable like water upon which you make any impression but it receiveth none It s one of Solomons wonderfull things that leave no footsteps to be observed A ship in the Sea none can tell which way it passed Thus it is with many they sin and they repent and they repent and sin insomuch that when you see them overcome with their old lusts and passions would you think they were ever the men that prayed so that resolved so you cannot see the least footsteps of any such Repentance Now that all may be afraid of such lightness and uncertainty it is good to consider these Particulars First If there be reason at any time for thee to look upon thy sinnes as bitter and terrible the same will hold at all times Oh the time hath been when in thy thoughts such sinnes thou hast committed were intolerable the memory of them was as gall and wormewood Thou didst cry out take them away or that the Lord would pardon them Now do but consider Is there not the same reason still to think so Is sin grown any better Is it less damning Is it less sinfull to God then it was formerly Know then sin is not altered that is hath as terrible guilt as ever but thou art changed those convictions those powerfull Operations of the Spirit of God are not happily now upon thee they are witdrawn and thou art left to thy own natural corrupt self Remember then thy self saying The time was no serpent or toad was more odious to me than my sinnes the time was when night and day they were a burden and torment to me but now they grieve me not they trouble me not sin is not changed but I am changed 2. Consider this For thee to sin after such convictions and terrors doth admit of the greater aggravation because it is done against sense and experience of the bitterness thereof it s committed against more experimental and practical knowledg which maketh any sin to be exceeding sinfull Those senseless wicked men who run into all excess of impiety and have no troubles of heart they know not what they do they cannot tell whether it be a bitter and evil thing or no to depart from God They indeed hear the Word of God and the Ministers of God say that though sin be sweet yet at last it will bite like an adder and sting like a serpent they hear them say that the evil of sin is far greater than the evil of any punishment and torment but they think them words only they never had any experience or taste of any sech bitterness But it is otherwise with thee thou hast had wounds in thy heart the terrors of God have fallen upon thee The Law hath appeared in its accusing and condemning power therefore thou art the more inexcusable who wilt run into this fire when thou hast been burnt with it yea with this taste there hath been practical light and experimental knowleg and therefore thy sin is the greater a general knowledg of any thing is but confused and weak in respect of a practical and experimental one Hence wicked men are said not to know God because they have onely a general knowledg they do not practically improve this so as to love God to fear him and obey him If then thou hast been in the
of the flesh and the principle of the Spirit and such as your principles are such are ye If thy principle be to be godly to live by the Word to save thy soul then thou art daily in these things thy heart is there thy life is there But if it be flesh that ruleth in thee then this maketh thee like a worm and a moal alwayes in the earth You cannot repent you cannot believe you cannot be saved while these principles abide in you for they make you prejudiced against godlinesse they make you neglect repentance Oh but when thou shalt lie howling and roaring in hell how wilt thou curse and bewail such principles These have damned me these have brought me to this place of torment I would not entertain other principles SERM. CXIV Of the kinds and sinfulnesse of Lying 2 COR. 1. 17. That with me there should be yea yea and nay nay IN these words is the sinne specified that would flow from those two evil causes named before viz. Inconstancy and corrupt principles They that are led aside by these must needs be liars and perfidious persons frothy and vain to whom no credit is to be given The Apostle therefore doth here remove the sinne of lying or saying one thing and doing another thing for such an unfaithfull false man can never be serviceable unto God by that uneven carriage of his he maketh himself uncapable of bringing glory to God and of edifying others Concerning the Greek expression and the interpretation of it there is great diversity amongst the learned That which troubleth most is the gemination of those particulars yea yea nay nay For we read it as a command and a duty Matth. 5. 37. James 5. 12. That our communication ought to be yea yea nay nay whereas the Apostle doth here speak of it as a sinne Some therefore do think that the gemination of the particle crept into the Text by the errour of the Scribes who finding it used in other places thought it should be here also and they are the rather induced to this because in the verse following the Apostle doth not use the gemination onely affirming Yea and nay Others they think that the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a note of negation should be supplied making it to runne negatively as if with me were not yea yea and nay nay But there is no necessity of running unto these harsh remedies for we may keep the gemination of the particles well enough as intending thereby a vehement affirmation and a vehement negation For so the Hebrews use to affirm vehemently by doubling the word And our Saviour often useth Amen Amen which custome also Heinsius saith is among the prophane Greek Authours And thus the sense will be very coherent I doe not inconstantly and carnally purpose things as if I should with great vehemency affirme one thing at one time and then with as great a vehemency deny it again at another time But then we must acknowledge that this differeth from those places above-mentioned Matth. 5. and James 5. for there the latter Yea and latter Nay is the predicate in the Preposition here it is the subject and Nay nay the predicate In those places also there is a respect had to our speech as opposite unto oaths but here is denoted only truth and constancy in our affirmations Chrysostome doth not read the words interrogatively and thereupon hath a peculiar interpretation implying the clean contrary to what we have said For he maketh the meaning to be as if Paul did deny he was constant or ought to be unchangeable he was not to have Yea yea nay nay but to be yea and nay as occasion served because he was not at his own disposing to go whither he would but was wholly guided by the Spirit of God and therefore when he attempted to preach in some places the Spirit of God suffered him not So that with this Authour Paul's intention should be to remove from himself such a constancy as if he were to dispose of himself and to hold to his own resolutions whereas he was wholly to follow the guide and motions of Gods Spirit But this seemeth not so proper The Apostle rather defends himself against the charge of lying and unfaithfull dealing he was not Yea and nay Hence some make the Latine word Naucus that signifieth a vain empty trifling fellow to come from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of this more in the following verse Seeing then that Paul doth in this expression free himself from the crime of lying and saying one thing but doing the contrary We may observe That lying or contrariety between our words and words or words and actions are not beseeming a Christian neither are they consistent with godlinesse A godly man can be no more godly and a liar than godly and a drunkard than godly and a prophane person This sinne the Apostle maketh as a stream to flow from those two poisoned fountains of levity of mind and a corrupt carnal heart Now how inconsistent this is with the new man and the work of grace you have heard from Colos 3. 9 Lie not one to another seeing you have put off the old man with his deeds To be yea and nay is to be a lyar and sometimes as the Apostle supposeth here we may be very vehement and earnest in our yea's and nayes and then we are bold vehement lyars I shall not enlarge my self concerning the whole Theological matter that may be delivered about a lie but speak so much as will be for our practical improvement of this truth And First We are to take notice of this That there may be a lie materialiter and formaliter That is a material lie when we speak that which is untruth but yet we think it to be a truth or else we would not speake it But then that is formally a lie when we affirm that to be true which we know to be false and this is directly and properly a lie Some say the former is Mendacium dicere the other is Mentiri Now this latter way of speaking untruths is that which properly is called a lie and men do then formally lie when they speak that which their consciences doe tell them to be false yet in some cases when we speake those things that are untrue though we thinke them to be so we are not presently excused from sinne For in many things it behoveth us to have knowledge and a right information before we speak about them Hence the false Prophets are often called lyars who it may be thought they spake what was true being delivered up by the just judgement of God to believe a lie and therefore we must take heed of rashnesse and suddennesse in our words that we may alwayes speak that which is consonant to the truth both materially as well as formally Secondly We may distinguish of lies as they doe of oaths There are Assertory lies whereby we
but rather to advance the honor of it who by Heretical Superstitions or scandalous manners is made contemptible to the people for Doctrine If that which men preach be errors or falshoods be the Imaginations of their own hearts as the false Prophets did lies in the Old Testament and as many are said to do in the New from such we are commanded to turn away with such we are not so much as to learn any familiar commerce no not so much as to bid them God speed The Champions of Rome they condemn the Protestants for their Schisme and Faction they made against the Officers of their Church but they proved that they were Apostatical not Apostolical that they were wolves not shepherds yet at the same time they affirmed diligently the Ministry of Christ according to his Institution against any fanatical Spirits that did run into that extream So if a Minister live a wicked and a scandalous life though we are not to reject the sound Doctrine because of his life yet that ought to be a great grief and trouble to us We are not to approve of a wicked life for the Ministers sake nor to make good Sermons cover the multitude of many sinnes Nay the more excellent his doctrine is and the more raised his parts are the more is his life if wicked to be abominated It is true people are very injudicious herein and are very prone to condemn the Office because of a wicked life but that is not to be done we are to hear them as our Saviour said of some Pharisaical Doctors but not to do as they do Mat. 23. 3. all that the Scribes and Pharises bad them doe sitting in Moses his chair that is while preaching consonantly to Moses his Doctrine and not adding their superstitious leaven they were bidden to observe but then they are forbidden to follow their example They must not do as they do So that what Truths such Preach out of Gods Word we are to awe our hearts with them and to receive them as good truths but yet if their lives be contrary to Gods Word they must not approve of them or imitate them Lastly If they be negligent and lazy which is an intolerable sin in a Minister whose Names and Titles the Scripture giveth him denoteth Labour Pains and Solicitude This also may be justly complained of and yet not in that to be thought to strike at the Office of the Ministry Now there are two Extreames in this way Some corrupt and scandalous Ministers would make the world believe when judged or censured for their crimes that it is because of their Office not their unworthiness that it is not their personal sin but Ministerial imployment that is aimed at And again there are others that though they pretend the sinnes and vices of Ministers yet indeed are glad of any such offences do rejoyce when they fall out and make occasion thereby as much as lyeth in them to overthrow the Ministry it self But both these delude their own soules for God will own his instituted Office as being a Plant of his own planting and therefore the Adversaries to it may think as well to pluck the Sun out of the Heavens as those Offices Christ hath set in his Church And on the other side unfaithfull and ungodly Ministers are to know Gods anger is more against them than other wicked men and the very station they had in the Church will tend to their greater aggravation So that we may distinguish between setting our selves zealously against the corruptions of unjustifiable Ministers and against the Office it self In the next place Secondly Many wayes are a people prone to take offence at the Ministry of a man when yet it is their sin They that do wickedly take an offence at a Ministry faithfully discharged they procure inevitable ruine to their own soules These endeavour to put out the Light of the Sun that so they may with the more boldness commit their sinnes in the dark There is a two-fold Scandal or Offence as Divines usually note The one is Scandalum datum when any shall give a just occasion to any to stumble at the Truths of God and to depart from the way of Christ Not that ever any can have a just occasion indeed For suppose all the Ministers of Christ yea and all the people that profess Christ should so live and walk that Christianity would be made loathsome in the world yet a man ought not to be offended hereat so as to depart from Christ for he is to believe the Word more than the lives or Examples of men onely I call that a just occasion which is apparently so when some do carry themselves in such an ungodly manner that the weakness of some cannot but be offended at their proceedings so that they like Ministry and Godliness the worse for their sakes Now though this be the sin and weakness of any to do so yet because they administred an active occasion thereunto a wo is pronounced in an heavy manner to such Persons Luke 17. 1. The Scripture maketh it a terrible thing either for Ministers or people so to live and walk as that thereby the wayes of God and Godliness may be evil spoken of But then their is a scandalum acceptum which is called Scandalum Pharisaeorum and that when men through their own ignorance peevishness or wickedness do take any offence and cry out of Religion because of such and such things which they do not rightly understand And this was the case of our Saviours Preaching and his acceptance in the world insomuch that he saith Mat. 11. 6 Blessed is he that shall not be offended at me Why was there any thing in Christs Doctrine or Life that might rationally offend any No but the Pharisees and others being Superstitious and proud seeing also his outward contemptibleness took great offence and thereupon they condemned Christ by the Law which God made against Blasphemy They condemned Christ by that very Law which was in force against Blasphemers thinking him guilty of it because he said He was the Son of God John 19. 7. Now the many wayes that may be taken sinfully to set against the Ministry and to lay all the Burden upon that are First when we out of a cavilling and quarrelling temper dislike that which if well understood would be of great use to us So that many times when the whole fault lieth upon our dulness our mistakes our Ignorance and weakness we are ready to charge it upon the Ministry Thus we have heretofore instanced in John 6. 60 61. concerning those Disciples who murmured at Christs Expressions and were so offended that they departed wholly from him So that he who would not go off from the Ministry is to avoid a quarrelsome cavilling disposition which some are very prone unto but it is a very great Judgement to be left to such a temper For herein they do every day more and more obstruct their own Conversion and
prepare themselves to be combustible matter in Hell Indeed a modest and humble enquiry into the Truths preached as the Bereans did about Pauls Preaching is allowed and commendable but a froward cavilling Disposition indisposeth to finde out the Truth and is like some fretting humour in the eye which hindreth the sight 2. We then do sinfully oppose the Ministry when we strive and contend with them because of their zealous and faithfull reproving and withstanding the course of sin Because a Minister would bring thee to the sight of thy sinnes to a deep and serious Humiliation because of them because he would recover thee out of those damnable wayes thou livest in Hence it is that thou cryest down the Ministry and their Labours This is the true ground of most mens calumny and malice because the word Preached is a convincing Word a reproveing Word a discovering Word of that evil and wrethchedness which is in thy heart Hence it is that thy soul cannot endure the messengers thereof This is not meerly to be wicked but Diabolicaly wicked And yet if many Despisers of the Ministry were asked What is it that moveth them to such despite against the Officers of Christ They would but for shame speak that which lieth in the bottome of their heart viz. That the Ministry discovereth unto them all the evil they have done That is speaketh onely evil and Damnation to them and therefore they cannot abide it but wo be to that man who striveth with a Minister doing his duty That because he telleth thee the truth he dealeth faithfully with thy soul therefore thou dost become an enemy to him Consider that place Hos 4. 4. Let no man reprove another for this people are as they that strive with the Priest The meaning is It is to no purpose to reprove the wicked men of Israel any more it is to no purpose to bring them balme or spiritual Medicines for they are an incurable people Why how doth this appear In that they strive with the Priest They will not et him do his duty If he reprove them for sin if he set against their iniquities they rise up as proudly against him as the Sodomites did against Lot their Preacher of righteousness By this you see it s a property of a desperate and incurable people when they strive with their Church-Officers in doing of their Duty Indeed if Ministers should pervert the Ordinances of God endeavour to bring in Heresies Supersâ—ition and Prophaneness to exalt the Kingdome of darkness then they are in all lawfull and wise wayes to strive with them even as Children may in some cases reprove their Parents who are desperately set to damn their soules provided they shew that Reverence and Humility that they ought to do This Text of the Prophet is made use of by the Papists who charge our Reformers that they did strive with the Pope and their Bishops refusing submission to them For their Canonists have a saying That if the Pope should draw thousands of soules to Hell none might say unto him why dost thou so But this place will not be a Sanctuary to them for if we take the ordinary exposition and common one which I have given there being another by-Learned man who maketh directly against them it speaketh of such a people who do sinfully strive with the Messengers of God because they reprove sin and zealously do their Duty This is the highest Degree of sinfull Opposition that can be no contesting with the Ministry is so heynous as when it cometh upon this account These are like frenetique men who fight with their Physician In other diseases commonly men send for physicians they desire their help but the mad man he will ne re send for any and if any be brought to him he rageth at them Thus doth such wicked men and so are like a ground Historians speak of that is dryer by the rain that falleth upon it and the more drought the more moysture 3. Then we sinfully reflect upon the Ministry when the vices of the persons we cast upon their office and Doctrine This was that which made Paul so di ligent and zealous in this Text had it been his own glory and name he would more patiently have born it But when they come hereby to disparage his Doctrines to call that in question then he could no longer bare it Take heed then of this disposition upon any evils or faillings in them presently to fall upon the Calling immediately to dislike the Doctrine they preach For though it ought not to be so yet we are naturally ready ex personis probare fidem not ex fide Personas We are ready to like and approve of Faith as we approve of mens persons and therefore if any failing or weakness be seen in them we presently charge their Doctrine with it What should a man have refused all that Peter said thinking it is no matter what he Preacheth because in his fear and temptation he denied Christ What shall a man exclaim at Paul and say we know not how to believe what he Preacheth For he was once as hot and zealous for the contrary way Oh take heed of such ungodly Judgment The Truth is Christs Truth the Gospel is the Gospel of God however men may fail 4. This is still the more abominable when men take false rumors and slanders up or go upon their own surmises and conjectures and thereby refuse the Ministry for this was Pauls case He had just grounds as is in time to be shewed why he did not come to them as he promised It was to spare them as he saith v. 23. So that if there were any fault they were the cause of it yet how readily do they make an occasion to bring Pauls Doctine out of credit and nothing is more ordinary than this for men to feign Reasons and pretend many absurd Arguments to vilifie the work of the Ministry which yet is appointed by God for the good of their souls If you ask What are the Reasons why men are so apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Doctrine preached They are such as these First Wicked men being under the power of the Devil they are acted by him and his works they do Now his greatest work is to destroy that which if suffered would destroy him and his Kingdome The end of the Ministry we may read in Pauls Commission Act. 26. 18. which is To open mens eyes to turn them from darkness to light and from the power of Satan unto God It is no wonder if the Devil in all ages tempt men to this sin rather than others For hereby his Kingdome will be lift up so that as the Physicians were never quiet till they had deprived Sampson of that which was his strength so neither is the Devil and his Instruments ever at rest till they have removed that strength Christ hath appointed for the destroying of the works of the Devil 2. Men are carryed
upon the truth and then to be immoveable whereas the doubting and divided mind is never satisfied and flieth from one thing to another never having any rest If then thy saith be true believe as thou hast done if thy worship of God be according to his will continue to do as thou hast done and so if thy life be according to Gods command never change it thou canst not do better onely be sure thy foundation be truly laid and then abhorre all temptations and opinions that would bring thee to doubting for here will be no end thou will be in daily restlesse thoughts of soul Hence the Apostle James saith A double-minded man is unstable in all his wayes Jam. 1. 6 7. He is like a wave tossed up and down in the Sea Oh how unfit and unable are such to confesse the truth before a crooked generation to give witnesse to it by the losse of the dearest comforts they doe enjoy when they do not know whether it be Gods truth or mans errour that they plead for Now you may ask What are the causes procreant of such lightnesse and inconstancy The first is Ignorance when we are not able of our selves to judge what is the truth of God but receive it wholly from trust by tradition This traditional Religion receiving things meerly from men and because of their authority must needs make men change as that changeth Solomon hath a full expression to this The fool believeth every word but the prudent man looketh well to his going Prov. 14. 15. The more ignorant then a Ministry is the more credulous it is and so is like the materia prima ready to receive different formes and shapes when a mans faith is wholly borrowed and he liveth by another mans faith not his own when he shutteth his own eyes and will onely see by another mans then he must call black white and white black as often as those will have him do so upon whom he doth depend If then it be a shame for a private Christian not to live by his own faith and to resolve all into an implicit belief of others Is it not much more an hainous sinne in Ministers who are to be guides and to lead others Secondly An affectation of singularity and vain-glory in a Minister may make him to be Yea and Nay He seeth that by holding and preaching the old known way he shall not be much admired and therefore as people runne in multitudes to new sights so they do to such who bring unheard of opinions This hath been one of the chiefest causes of all the heresies and errours that ever have been in the Church they have been weary of the accustomed Manna they have like the Athenians been alwayes enquiring into what new thing is brought forth And hereupon as pride in apparel doth alwayes bring forth new fashions so pride in Religion new opinions And hence it is that men affect new words new phrases new expressions yea and new Doctrines all which causeth a mutability and change Now surely if a man ever did find the lively power of the truths of God he once professed upon his own heart when he should at any time be invited to taste of new wine he would say the old is better When Peter knew that with Christ alone was eternal life then he saith Whither shall we goe John 6. 68. Or to whom shall we goe We cannot be better than we are Now the other Disciples had not fully tasted of the good Word of God they depart from Christ and never follow him more We may say then to all those unstable soules who wander from one opinion to another and so from truth to falshoods many time Why doe ye leave the Fountain to go to the Cisterns Why do ye leave the fatnesse of the Olive and the sweetnesse of the Vine to go to the Briar Thirdly Another cause of changeablenesse is Love to profit to earthly greatnesse and worldly advantages There is none addicted to this but he must be Yea and Nay often and often again Must not the shadow alter often sometimes longer sometimes shorter sometimes streight and sometimes bowed down because it wholly followeth the body and hath its dependence thereon So it is here when men regard Religion only for politick and self-seeking ends then they must be hot and cold they must be bitter and sweet as their interest requireth This hath alwayes made Ecebolius's in the Church onely it were well if at last they would bewail this carnality this inconstancy as Ecebolius did throwing himself down before the Church gathered together crying out Calcate me insipidum salem This made one Bishop be sirnamed Euripus for his frequent compliances and accommodations of himself that thereby he might be advanced Lastly Another cause though external is The example of others When an whole Church or an whole Nation becometh Yea and Nay then it is very difficult to be immoveable To be onely Athanasius when the whole world is Arrian that is difficult We are apt to think that multitude is patronage enough for any inconstancy Though we judge the usages in Religion superstitious yet we are ready to say as he did Eamus ad communem errorem Hence it is that we read some Nations have received the Popish Religion and then after that Protestantisme and so change them mutually again Now unlesse a man be bottomed upon divine Motives he cannot be Lot in a Sodome he cannot be like that River that emptieth it self into the brackish Sea and yet keeps its own sweetnesse Not to turn when all turn argueth there must be some strong principle within some life within else the dead fish would be carried away with the stream The conclusive particular to clear this whole Discourse and which will antidote against the Objection at first mentioned is this We must distinguish between the Essentials of Religion and External formes thereof which are mutable and changeable It may be the same Essential Religion sull though the form of administrations may alter even as it is the same man still though he wear change of garments This is on purpose mentioned to discover the ignorance of those who charge levity and inconstancy upon the Ministers of the Gospel because they use not the same publick Liturgyl nor administer Sacraments in the same order and forme as was formerly Yea some are so farre scandalized as to think this is the removing of the Protestant Religion but all this is built upon a false foundation as if Protestant Religion were built upon Church-formes of administration For if that were so then there would be many Protestant Religions because several Protestant Churches have alwayes had several formes of administration some more pure than other though all retaining the essentials of Religion Religion then is the same still and the Ministers of the Gospel are the same still we have also the same way still to Heaven and the same Christ our Mediatour though
the forme of Church-administrations be altered we have publick prayer still and the same Scripture-matter that is to be put in prayer only the form is altered and so about the Sacraments onely the order may be altered If therefore this offend thee and cause thee to think that Ministers are light and inconstant it is thy own ignorance as if wine were altered because emptied into divers cups Yea it cannot appear out of good antiquity for many years that ever the primitive Christians meeting together in a Church-way for the solemne administration of Christs Ordinances ever had any publick Liturgy or set forme For as for those Liturgies that are fastened upon some of the Apostles they are justly censured as supposititious Let this then stop the mouth of such cavillers as aske Why is not the Crosse and other Ceremonies still used Why not the same form of Prayer For hereby the true Religion is not altered at all Now the reason why such inconstancy must needs be a reproach to Ministers is because hereby it is plainly discovered that they are not guided by the Spirit of God after his Word for the Word is the same and the Spirit of God is alwayes like it self When therefore men preach contrary Doctrines we may certainly conclude these are not in both guided by the Spirit of God but that they are carried away according to the imaginations of their owne heart When therefore men do not appeare as coming from God nor as having Commission from him all that they say is easily rejected They see no more than of a mutable changeable man in them Paul doth so often commend his Office with this character that it is of God and not of man whereas if thy administration be of man and not of God it will not bring honour or majesty with it Secondly It is not onely thus a reproach but also it rendereth a man uselesse it hindereth that other good and truth which may be in him Some report of Luther that he was convinced about his errour of Consubstantiation but yet thought it not wisdome to publish his recantation lest all his other Doctrine should be likewise called into question Certainly that was more carnal policy than Scripture-wisdome if it be a true report However there is thus much truth may be deduced from it That inconstancy in some truths though of never so small concernment is enough to bring all under examination Yet the people of God they are alwayes to remember this Caution that they labour for the full assurance of Gods truth so upon their own hearts that though they see many Ministers alter and change that they may remain immoveable It hath been a saying Optima fides laicorum And we reade of a Martyr though a woman who being converted from Popery by a Minister but revolting and denying the truth afterwards when this example was brought to her to make her change also she replied no for now she believed the truth not because that Minister said it but because Gods Word did confirme it SERM. CXIX Christ the Alpha and Omega of all Preaching 2 COR. 1. 19. For the Sonne of God Jesus Christ who was preached among you by us even by me and Sylvanus and Timotheus was not Yea and Nay but in him was Yea. THis verse containeth a new Argument for the constancy and immutability of Paul's Doctrine and it is from the object matter of his preaching If Christ be alwayes the same Christ if there be no new Christ then his preaching must alwayes be the same because he preached nothing but Christ So that in the words we have 1. The Object matter of Paul's preaching what were the contents of his Sermon not his own imaginations not the Jewish Rites and Ceremonies but Christ and he is described 1. From his two Natures his Divine The Sonne of God His humane Jesus which name was given him by the Angel 2. From his Office Christ The two Natures are united but distinguished there is aliud aliud there is not a confusion of them Again they are united into one person so that there is not alius alius In the next place you have 1. The Instruments that do thus preach Christ whereof Paul is set down as the principal by me 2. His associates and fellow-labourers Sylvanus and Timotheus Lastly Here is the Predicate or Property affirmed of this object matter thus preached was not Yea and Nay but in him was yea In all these parts we may find excellent substantial matter but I shall be the briefer in some of the Doctrines because I have handled them upon other occasions Let us beginne with the Object Matter the Sonne of God Jesus Christ was preached By Christ some here understand the Doctrine of Christ and give a Canon or Rule for interpreting Paul that sometimes by Christ we must understand his Doctrine so Ephes 4. But ye have not so learned Christ In like manner some expound that place Hebr. 13. 8. which is parallel to the Text Jesus Christ the same yesterday and to day and for ever that is the Doctrine of Christ We may understand both Christ and the Doctrine of Christ the one is preached ut quod the other ut quo as they say Indeed some Expositors doe not make this an Argument from the Object Matter but à pari or majori if Christ Jesus was not unfaithfull was not uncertain and inconstant but whatsoever he promised he made good then neither are we his Ministers who are deputed to this Office by him But I rather go the former way proposed and then the first Doctrine is That Christ onely is to be the subject of all our preaching The Apostle argueth his Doctrine was alwayes the same and uniforme because Christ is so he never altered and changed now he preached onely Christ As therefore the subject of the whole Scripture is Christ The whole Word of God tends to the exalting of Christ So it ought to be with us the Ministers of the Word As Christ is in himself the Alpha and Omega so he should be in our whole Ministry him whom God intended to exalt we should also magnifie And to let you know that you doe not understand any thing rightly till it bring you to Christ there is no truth that you are simply to stay in but you are to follow this streame till it empty it selfe into the Ocean which is Christ When we preach of Faith of Repentance of a godly life these are but the ladders as it were to tread upon that you may lay hold on Christ To enlarge this truth we must take notice how or when Christ is preached And First When we declare that Jesus of Nazareth who was crucified at Jerusalem is the promised Messiah that he is the Person in whom all those glorious Prophecies that are mentioned in the Prophets are exactly fullfilled This is indeed the Fundamental Article upon which all the other Doctrines about Christ do depend
blessed for evermore And indeed he that hath the Titles of Jehovah the Properties of Jevovah that doth those works only which Jehovah can do he must needs be so the Son of God that also he is God himself And had not Christ been truly God it be hoved him to have denyed it when it was attributed to him But Phil. 2. He thought it no robbery to be equal with God Such was Christs Humility such was his love to his Fathers glory such was his care to instruct his Disciples in that which was necessary to Salvation that above all things he would have forewarned them not to have taken him for the true High God if he had not been so How solicitous was John Baptist that he might not be thought the Christ How passionately affected were Paul and Barnabas when the Heathens called them Gods and would have attributed divine worship to him Would not Christ have much more disclaimed these things had it not been his due belonging to him That he should be acknowledged the true God equal with the Father For though indeed at sometimes he saith The Father is greater than I and he maketh himself as sent from God to do his will yet then he speaks that in respect of his Office as Mediator and so he is the Servant of God appointed to do his will in reference to the Salvation of Mankinde 2. Hence he is not the son of God in those Respects which others are called so in the Scripture as First Some are called The sons of God in respect of creation because they had their being immediately from God Thus Adam is called the Son of God 2. Some are called the sons of God because of Regeneration and Adoption as all the godly are neither is thus Christ called the son of God Lastly some are called the sons of God because of their excellent Dignity and Priviledg in which sense the Angels are called the sons of God But Christ is called in such a sense the Son of God that it cannot be attributed to any but him and therefore sometimes is called the Onely son of God some imes the Onely begotten son of God And therefore none else may be called the Son of God in that respect he is 3. He is therefore called the son of God because begotten from Eternity of the Father He is not called a Son in a metaphorical but proper sense and that by Generation Thou art my Son this day have I begotten thee Psal 27. which though applied in the New Testament Act. 13. 33. to Christs Resurrection when God raised him from the Grave yet that is to be understood in respect of Manifestation and Declaration only then he was powerfully manifested to be indeed the only begotten Son of God That this begetting of him was from Eternity appeareth Mich. 5. 2. Whose goings forth have been from of old from everlasting He is not then called the Son of God in the several senses the Socinians Assigne as because inaugrated to be a Prophet of his Church nor because of that miraculous Conception and Nativity nor because upon his Resurrection he was invested with Lordly Dignity and Dominion but because he was from all Eternity begotten of the Father As for that Passage in Luke 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost addeth Therefore also that holy thing which shall be born of thee shall be called the Son of God which hath prevailed with some though Orthodox so far as to make that miraculous birth a ground of his Sonship to God The best answer is That it is an Argument from the signe not from the cause because he had such a miraculous conception this did declare that he was the Son of God This must needs be so because he was called the Son of Man from that birth now he could not be called the son of man and the Son of God from the same fundamental respect It is necessary then to inform your selves in this fundamental Article that Christ is the Son of God and in what sense he is so For the Socinians acknowledg him a God but an appointed one a made and constituted one Therefore Smalâ—ius the Socinian inscribeth his Book de Divinitate Jesu Christi not Deitate he confesseth the Divinity of Christ but not the Deity Now they were called Divi amongst the Heathens who were made Gods after their death 4. When he is called the Son of God and that properly this doth necessarily imply that he was begotten of the Father And in this Consideration the humane thoughts of men would be much scandalized if they did not submit to Scripture How many Hereticks blasphemously have derided at this because we say God had a Son and that he is begotten of the Father But we must know there is a threefold Generation First Physical of man begetting a man and this is accomplished with manifold Imperfections 2. Metaphorical in which sense Philosophers do often speak of the Conceptus mentis that the minde doth degignere verbum which instance some learned Divines delight to use in the Illustration of this Mysterious point 3. There is an hyperphysical or supernatural Generation above the way and course of nature and in this sense the father is said to beget the son so that we are to remove all those Imperfections which adhere to humane Generation especially that of Separation and Multiplication For amongst men when the Father begets the Son there is a multiplication of a new Essence and then a Division or Separation of the Sons Essence from the Father so that although the Son hath the same specifical Essence with the Father yet not the same numerical Essence whereas in this supernatural Mystery there is no division or distinction of the Essence but of the Person 5. Because these Mysteries seem very difficult to flesh and blood therefore under all temptations we must adhere immoveably to the Word of God believing the testimony thereof and not attend to what humane Arguments suggest Thou must no more regard the Socinian Cavils than Hezekiah was to do the railing Language of Rabshaketh and we are the more solemnly ingaged hereunto by our Baptisme for that is a Dedication of us to the Name of the Father Son and Holy Ghost Though there is a Distinction in Order first the Father then the Son yet none in Dignity and therefore it s the name not the names That place also of John howsoever Socinians would wrest it stands like Mount Zion yea firmer than that 1 John 5. 7. There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one When a man taketh off his heart from the Scripture and beginneth to think How can the Infinite Majesty of God have a Son how can he have the same Essence and yet be a distinct Person whether did he beget this Son naturally or freely whether from Eternity or in time and if he
when an adult person so did God with his Church But then if we come to the Doctrinals we shall finde that the same truths necessary to salvation were in the Old Testament as the New Abraham David and all the Godly were justified by faith in Christ as well as the Believers in the Gospel This indeed is that which the Socinians pertinaciously deny they think that the Godly in the Old Testament did not believe in Christ that this is a peculiar new duty required under the Gospel and never before viz. to believe in Christ But the Apostle in his Epistle to the Hebrews doth admirably open the mysterious signification of those Jewish ceremonies and sacrifices shewing that Christ was represented therein and that it was not the blood of Rams and goats but of Christ that did take away sin Hence Abraham is said to see Christs day and rejoyce 1 Cor. 10. they are said to drink of the spiritual rock which was Christ and Act. 15. 10 11. Peter and the Councel speaking of the yoke laid upon our fathers addeth But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they The Doctrine then of Jesus Christ of the Trinity of eternal Life were in the old Testament as well as the New only more implicitely and obscurely the Old Testament being the New hidden and covered the New being the Old revealed and explained so that the Old and New Testament do not contain old and new Doctrine essentially but gradually as we say the old and new moon not meaning two moons but distinct discoveries of light therein 2. We are to distinguish between progress and growth in the same truth and the alteration or change of truth into errour And truly this is of great consideration for this very particular will obviate all the calumnies of the Papist Let it be granted that the first Reformers did not did not at first view see all the truths of the Christian Religion but that by degrees they had scales fall off from their eyes and some things that at first they thought true or tolerable afterwards they rejected as false and abominable And thus Calvin de scandalis answereth the Papists who calumniate us saying If you had the spirit of God why did ye not see all truth presently Why was it that some things did appear false to you afterwards which did not so at first This saith he is to envy us proficiency in the truth and to expect that the Sun in the morning should shine as gloriously as at noon day So that it is one thing addere aedificium fundamento as Austin calleth it and another thing to make a new Foundation Thus Lyrinensis when he made this Objection To what use are Doctors and Officers of the Church if so be they must only receive the Doctrine delivered and not excogitate new by their own wit He answereth There is profectus but not permutatio allowed a growth but not a change The work of the Ministers of the Gospel is not to finde out new real fundamental truths no more than a new Christ or a new Bible he that cannot see by one Sun would not by twenty and he that will not be convinced by one Bible would not if there were more Yet they are not useless for these Fundamentals they are dayly to confirm to explain to polish and affectionately to improve for Sanctification more and more so that as he saith they must not deliver nova yet they may nova not new things but in a new manner When a childe groweth up into a man he still retaineth his humane nature though there be an increase in his stature but if this childe should grow into a horse or a bear then this would be a change of his species and his naâ—uâ—e Thus the Church and her Officers they are to grow in more light in more knowledg in more faith but still in the same truth whereas if they degenerate into Errors and false Doctrines then the species is altered now it is not hony but gall it is not gold but dross not meat but poyson So that if we see eminent men growing out of those errors and those Superstitions they were once intangled in you must not call this yea and nay but a laudable duty for we see the spirit of God communicating it self by degrees Even as the Sun doth not presently arise to its vertical point so neither doth the spirit of God reveal all things at once It cometh in by degrees he could perfect our understandings even in this life as much as they shall be in heaven so that we shall no longer know in part but he is pleased to work gradually even as he did make the world not in an instant but successively Thus we see he did to the very Apostles they were under his Instruction and Government a good while and yet were ignorant in many particulars till at last he confirmed them from his spirit from above The Protestants then are not guilty of yea and nay though they did not at first dâ—scover all the abominations of Popery Neither may we charge any particular Minister for yea and nay if out of error he proceed to truth if from darkness he attaineth to more light For although many Heretical persons may shrowd themselves under the serious name of new light yet it is plain that both Pastors and people are to grow in new light gradually though not specifically Thus the Apostle Peter 1 Pet. 1. 19. commendeth the believers for attending unto the word of God as unto a light that shineth in a dark place untill the day dawn and the day-starre arise in their hearts not as if ever they could come to light enough that they need not to attend to Scripture any further that they may throw away the Bible as useless having light enough within them No but that donec that until is continual and alwayes as sometimes it is used 3. We are to distinguish between Yea and Nay indeed and a seeming yea and nay between 〈◊〉 constant new Doctrines indeed and those that are apparently so We grant that such corruptions such darkness may cover the face of the Church that the true Doctrines of Christ may seem new and be condemned for novelllsm and the Doctor who preached them be thought to come with his yea and nay And thus again Luther and Melancthon with many others are condemned for their inconstancy They were once ours say the Papists they did once believe as we believed worship as we worshipped but now they are a nay to their yea This calumny will easily vanish if you distinguish between new things indeed and new things appearingly so The Protestant Doctrine was not new indeed if you look to the Scripture and Christ it is old as they are but then we grant that if we consider the Chaos the Church was in at that time what superstitious abominations did then prevail we grant what the Reformers
things promised as when any are said to inherit the promise Heb. 6. 12. and sometimes for the promise it self The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used often in the New Testament whereas the Ancients did use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently for a promise though the Apostle Peter useth that also twice 2 Pet. 1. 4. 2 Pet. 3. 13. The theme of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some and for better pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Eustathius maketh it to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From this root we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the Gospel Whereas among humane Authours the word is for the most part in the plurall number signifying both glad tidings and also the reward given to those that brought them but the Gospel doth only deserve this name of glad tidings and therefore the word is now appropriated unto that though sometimes it signifieth besides the good thing preached the very preaching it self as 1 Cor. 4. 15. and therefore when the Apostle speaketh of one whose praise is in the Gospel 2 Cor. 8. 18. the meaning is one whose praise was in preaching the Gospel and labouring therein not of the Gospel written by Evangelists for Evangelium and Evangelist in that sence as it signifieth the Gospel written or a writer of the Gospel is not used in the Scripture but came in afterwards by Ecclesiasticall use The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in the generall to declare to denounce sometimes to accuse hence is that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of by Budeus but in Scripture use it is often taken more particularly for to promise Hence Hesychius and out of him Varinus rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is enough for the word the thing itself hath much comfort and treasure in it and so observe That God hath made promises to his people all the promises of God in Christ are Amen This doctrine deserveth to be opened theologically as being the foundation of all our hope for on Gods promise only we can pleade as we see the godly often in their prayers urging that Not any thing of ours O Lord but meerly thy promise we do pleade before thee And 1. take notice That God might only have dealt with man by his absolute Soveraignty and dominion imposing only upon him commands to do his duty without adjoyning any promise of a reward especially such a reward as eternall happinesse and truly this maketh much as for our comfort so also for our humiliation under all the holy works we do For it is of Gods meer goodnesse that he hath promised glory to thy repentance to thy obedience after thou hast done all God might have annihilated thee neither would he have done thee any wrong if he did not put a crown of glory upon thee after thy holy life so that its gods great condescention to deal by way of promise with us and not by way of dominion and command alone as he might do he being our Creator and we his creatures Secondly The promises that God maketh to us are truly and properly promises They are more then simple and bare assertions of what good he will do to us We know amongst men there is a great difference between a bare affirmation what he will do and a promise for that addeth a new bond and obligation to a man for fullfilling his word Now some have thought that those passages which we call promises are not so properly and truly promises as meer insinuations and significations of Gods will and purpose what he will do Thus Durand expresseth himself lib. 2. dist 27. quest 2. because happily it may be thought that we attribute imperfection to God when we say that he promiseth properly for then thereby would accrue justice on mans part and a right or claim in him to the things promised hereby also the liberty of God would seem to be infringed as if he could not bestow his gifts any other way then he promised but these are no cogent reasons And seeing the Scripture doth so often call them promises and doth so constantly say God doth promise there is no reason why we should go from the proper signification of the word to an improper especially there being no imperfection in the act of promising For meerly as so that denoteth a dominion and power in him that promiseth and certainly if the actuall giving and collation of any good thing doth not declare any imperfection in God why should the promising of it do For when God hath bestowed any thing upon us that is not so alienated as it were but that still it is his and at his disposing to continue or takeaway as he pleaseth we therefore conclude that God doth truly and properly not in a metaphoricall sence make promises to his people Yet In the third place the reason of Gods promising is not as if that were to adde more confirmation to his simple affirmation but for condescension to confirm us against our unbeleef and diffidence Hence there is a vast difference between mans promise and Gods promise For the promise of a man doth adde a new tye and obligation to his word and so his word is made surer in it self as well as to those whom he promiseth but when God doth barely declare his will to do such good things for a beleever this hath truth enough yea so much that nothing can be added to make it truer only because we are apt to conceive of God after the manner of men it doth greatly conduce to strengthen our faith as well as his affirming word yea sometimes to his promise God is also pleased to adde his oath all which is not in respect of himself as if his word could be made truer but only to antidote the more strongly against that diffidence and distrust which is apt to rise up in our hearts This the Apostle notably considereth Heb. 6. 7. when he saith That God to declare the immutability of his counsell confirmed the promise by an oath so that by two immutable things in which it was impossible for God to lye we might have a strong consolation It is not for his own sake that he promiseth yea that he sweareth but for our sakes that we might have not only consolation but strong consolation O beatos nos c. cryed Tertullian Oh happy us for whose sakes God doth thus swear but oh us wretched and miserable if we do not beleeve him thus confirming his promise so that the right understanding of Gods promise will make us see that it is not for his own sake but our sakes that he dealeth in a promise-way with us Hence in the 4th place The meer originall and rise of Gods promising any good to us is the bounty liberality and
free mercy of God The Apostate Angels have not the least promise of any good to them so that being without a promise they are in that respect altogether miserable but the Lord having a love to mankinde did freely and graciously make his promise of Christ and in him all blessednesse to those that are his Insomuch that the spring of all our happiness is Gods promise We cannot pleade any worthiness only thy promises Lord that we put thee in minde of which is like the rainbow when God beholdeth that he will not drown the world more and when God remembreth his covenant then he worketh all good for his people Thus when God would delay his help no longer but deliver his people groaning under their oppressions It is said God remembred his Covenant with Abraham Isaac and Jacob Exod. 2. 24. there was no natural necessity nor no morall necessity that could induce God to make these promises to us No naturall necessity for God is a free agent and so doth not as the Bee that necessarily maketh his honey God doth not necessarily communicate his goodnesse to us As God is a free agent so he is alsufficient he is perfect and blessed in himself he needeth not man he wanteth not his service and therefore he did not upon this account make any promise but it was his meer voluntary goodnesse Again there was no morall necessity that is there was no supposed worth or dignity in us for which it behoved God to make such promises He found nothing in us but matter of his displeasure and wrath to us all the threatnings in the Law did belong and not one promise Insomuch as the damned in hell have not any promise made to them they have not the least ground for any hope no not for a drop of water to releeve them in those scorching flames so it might be with every man if Gods grace did not interpose not any promise might have been made for thee to have the least dependance upon Thus you see Gods mercy alone to be the ground of all promises Fifthly Because God doth this out of his meer bounty make a promise of good things to us the fullfilling of them is not of debt to us but from his grace and verity And thus it differeth from the promises between man and man that are made in contracts or otherwise there a promise is made but upon some consideration or work done which is equivalent to the thing promised but it is otherwise with God he promiseth out of grace and fullfilleth it likewise out of grace Thus when God hath promised pardon to the humbled sinner and beleeving not only the promise but the actuall pardoning is of grace neither is God by his promise become a debtor to us as if God would be unjust if he did not bestow such a priviledge upon us but because as the Scripture saith he cannot lye or he cannot deny himself So that the reason why he maketh good his promises is not because we have any condignity in our selves to claim those things but because he is immutable and unchangeable so that upon this account he maketh good his promises even because he is God and cannot lye or change his minde Therefore Divines speak well of a twofold debitum about Gods promises debitum fidelitatis and debitum justitiae a debt of fidelity and a debt of justice When God maketh a promise of eternall life to a godly man he may urge God with his promise and there is a debt of fidelity whereby God hath engaged himself to do this but we cannot say God is a debtor to man hereby no he is a debtor as it were to himself he cannot go against his own word his truth will not suffer him to change but in no respect must we say he is a debtor to man reddis debita nulli debens it was said of old This is necessarily to be understood that so under all the promises of God made to us we may not look upon our selves but Gods promise only But then there is a debt of justice and righteousnesse and herein many Papists are proud and arrogant for they distinguish of Gods promises those that are for the first grace and those that are for the second and after grace They grant the promise of the first grace to be only from a debt of fidelity but then for the second grace they maintain a debt of justice Hence it is that they conclude that heaven and salvation though we have it by the promise of God yet it is by debt of justice and not meer grace Hence we reade of a dying Monk who blasphemously uttered these words Redde mihi Domine vitam aeternam quam debes sive velis sive nolis but a gracious heart cannot but tremble at such arrogancies It is true Paul calleth God a righteous Judge who will give him a crown of glory and he telleth the Hebrews that God is not unrighteous to forget their labour of love Heb. 6. 10. but righteousnesse is not here taken strictly for proper justice but for fidelity and faithfulnesse If God should not give heaven to his people who endure persecution for his Name sake he would go against his own nature he would deny his truth and so even cease to be God not that he would be unjust properly to man as if man by doing or suffering any thing for his sake did that which was equivalent to eternall glory We see the Apostle defying this 2 Cor. 4. 17. calling it but a light affliction and for a moment in respect of that eternall weight of glory And Aristotle observed that there cannot be justice or righteousnesse between us and the gods and our Parents for their is no equality and we owe all to them And as Durand well argueth it is so far from justice or righteousnesse that we may claim glory that the more grace God hath given us to prepare thereunto the more we are beholding to him and can the lesse pleade for our selves by how much the more we receive of his grace so that the more gracious acts we do we are so far from meriting that we are the more obliged to God Yet Sixthly Lest because all the promises of God are said to be fullfilled of his grace only and because all works of ours are rejected as causall and meritorious we should fall into Antinomianisin and fancy to our selves such absolute and irrespective promises that though abiding and wallowing in our sins yet we might think it lawfull to run to them as to a city of refuge and there to be delivered from the guilt of our sins we must know that the promises of God are of two sorts absolute and conditionall Absolute and such are the promises of God for the working of our first grace in us of conversion and taking away the heart of stone from us of which promise the Prophets Jeremiah and Ezechiet speak Though some will not allow those to be promises
without the promises He is the heir and therefore contrary to those in the Parable Let us not kill him but obey him and receive him for our Lord and then the inheritance will be ours Canst thou upon good grounds say Christ is mine then thou maist also say all the promises are mine but know Christ cannot be thine upon any other terms than by forsaking all thy sins though never so pleasant and profitable Christ cannot be thine unlesse you leave every thing else for him This is the pearl that we must sell all to make ours and truly no tongue is able to expresse or heart to conceive the desperate condition of those to whom no promise of grace doth belong they are herein like the damned in hell It is true in your extremities in your terrours you will call for mercy cry out for pardon but where is the Christ in whose name this is to be obtained Certainly if Christ be yours the spirit of Christ also subduing your lusts and sins for you SERM. CXXVIII The Promises give glory to God both as they are made by him and beleeved by us 2 COR. 1. 20. And in him amen unto the glory of God by us WE are now arrived at the finall cause or end of Gods promises and their confirmation in Christ which is said to be Gods glory and that by us The Ministers of the Gospel are the instruments who do offer these promises and so God is glorified by their ministerial labours Some copies indeed reade our glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding it in this sence that it is the glory of the Ministers of the Gospel to proclaim the year of Jubilee the acceptable time of Gods promises but that is not so probable Some also as we have formerly hinted reade it thus and therefore in him is Amen to the glory of God Thus the Vulgar Latine and one Manuscript Greek copy which Calvin doth commend calling that connexion we have frigida a frigid and cold one whereas this doth notably discover the duty of all beleevers that they are to set to their Amen as a Seal to Gods Promises and certainly it is a blessed thing for the people of God to be nourished up in the Evangelicall Amen We do with more ease use the word Amen optatively Let it be so then confirmatively So it is For if we did give our Amen in this latter sence to the promises our hearts would have full quietnesse and serenity after our prayers when we had cast our burthen upon the Lord then we should no more disquiet our selves with doubting thoughts whether the Lord will fullfill his promises or no. So that this Amen would exclude all ergo's all arguings and doubtful disputations we are apt to molest our selves with Now although we shall not follow those copies that reade it so yet that sence must necessarily be included for then are promises to Gods glory when they are beleeved and received by us Let us then seriously consider the end of Gods promises why hath he taken such a full and sure way for beleevers The Text telleth us it is for the glory of God we would think the promises had this rather for their end to bring salvation to us and so indeed that is a subordinate end but the Apostle he instanceth in the principall and chiefest end of all which is Gods glory And therefore Chrysostome doth well observe upon this Text that this is a sure argument to prevail with God in our Petitions for the accomplishment of Gods promises for though he might neglect our salvation yet he will not his own glory saith he though thy happinesse be no argument yet his own honour will be a motive to prevail so that the words then afford this Observation That the promises of God are made on his part and are to be beleeved on our part to the glory of God When we beleeve Promises we do not only advantage our selves but we also glorifie God This is not sufficiently thought of for we are apt to look upon faith in a Promise as that which is for our comfort our profit only and do not attend that hereby also we do exceedingly glorifie God Hence Abraham is said Rom. 4. 20. to be strong in faith giving glory unto God That the usefulnesse of this doctrine may appear we will consider the Promises first on Gods part who promiseth them and shew how this maketh to the great glory of God and then on the beleevers part while he giveth his Amen to them And for the first Gods glory is exceedingly manifested in promises by these particularly First Hereby his bounty and goodnesse is made known The Lord as you heard formerly was infinitely sufficient in his own self Nothing can adde to the blessednesse of God no more than a feather can to the weight of a mountain Had God created no world or creatures therein he had been altogether happy in himself when he made the creatures It was not for that end that Eve was to Adam to be a meet help to him No it was his plentifull goodness for bonum quo melius eo magis diffusivum God is said indeed to make all things for himself he is the end of all but as Lessius the Jesuite expresseth it he is not finis indigentiae but assimilationis not an end of indigency as if he wanted any thing by us but an end of assimilation and perfection whereby he would reduce the rationall creatures to his own likenesse we may then with enlarged hearts admire the goodnesse of God in all his promises Hath the Lord promised to be gracious to pardon sin to sanctifie and subdue corruptions give glory to God in all these things Be like a David a sweet singer of the praises of God thou maist reade in every promise the glorious attribute of Gods goodnesse and bounty Secondly As we may see the glory of his goodnesse in promises so also the glory of his love We may there reade how great his affections are to us he layeth aside as it were his absolute Majesty his terrible greatnesse and condescendeth to deal with us in a way of promise he giveth us leave by this to have confident and familiar converse with him so that as it was the unspeakable love of God to become man for our sakes thus also it is to become in promise to us so that whereas the Majesty of God might affright us his commands and threatnings might amaze us Now his promises they give us encouragement and we are with Moses admitted as it were to speak to God face to face as one familiar friend to another he giveth us the key when he maketh a promise to come into his chamber of presence when we will or to go in his wine-cellar for all spirituall refreshments when you come with a promise you have a mandamus as it were for every door to open to you and to receive you in These promises
Law commandeth is often treated on that is constantly preached upon but the sinfull enmity that is in our hearts naturally to close with the Promises of God that is seldome thought upon It is therefore very necessary to know the backwardness and frowardness of the heart to embrace Promises as well as to obey commands For whence is it that the heart is humbled for sin whence is it sensible of the guilt and burthen thereof that it flyeth from the Promise whence is it that the Gospel of Grace and Justification of a sinner is such a Mystery to it Whence is it that experience in a godly man teacheth him that Faith in the Promises of all works is the most difficult Is not all this from the contrariety of the heart though humbled to Gods way of Promises This being then laid for a foundation when God doth sanctifie a man he doth not only put these Principles into him wherby he is inabled to obey the commands of God but also whereby he is strengthened to receive the Promises of God And therefore as we have the Spirit of Sanctification whereby we are fitted for Holiness so we need the Spirit of Adoption whereby we are prepared for the Promises of God Now if you ask what are those habitual Principles wrought in us by God whereby we entertain the Promises and apply them to our own selves I answer They are these The First which doth immediately and formally work the soul thereunto is Faith Faith and the Promises are mutually related one to another They are like the stomach and meat hence Gal. 3. 22. it is said That the Promise by faith of Jesus Christ might be given to them that believe And Ver. 14. the Gentiles are said to receive the promise of the Spirit through faith By which it doth appear that the Promise without faith doth us no more good than meat without eating Therefore to believe is John 6. to eat the flesh of Christ and drink his blood This Faith therefore in the Scripture is commended above all other Graces both in respect of its working ad intra and ad extra ad intra for by it Christ dwelleth in our hearts by it we receive the Promises by it we are justified by it the heart is purified and then ad extra by faith we are quickened up to all those holy duties which are required of us It is faith which worketh by love Gal. 5. 6. and so by patience by zeal by repentance If then thou wouldst have thy soul fixed upon the Promises pray above all things for this grace of faith Faith dispelleth fears doubtings and all temptations of Satan therefore we are said to be kept by the power of God but through faith to salvation 1 Pet. 1. 5. we are left as in a safe garrison so the word signifieth as some observe Know then that if thy faith could alwayes be kept lively and vigorous in thee there is nothing could divide between thee and the promise but as the childe in the wombe is nourished by the navel of the mother so is thy heart by Faith in the Promises Hence it is observed that of the same root in the Hebrew whence the word Faith cometh there ariseth also the word signifying a nurse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 11. 12. as a nursing father beareth the sucking childe as if faith did make a man continually suck at the Promises as a childe doth at the nurses breasts This then is the most eminent and principal grace establishing the heart As on the contrary unbelief is that which doth unsettle and distract the heart A Second habitual grace and principle inclining the heart to the Promises is Love not that we are justified by love or that love is a receptive grace applying the Promises but only it doth sweeten the heart in reference to God It putteth us upon good thoughts to God we look not upon him as a severe judg taking all opportunities to damn us but as a gracious and loving father reconciled to us through the blood of Christ Therefore not only faith but love likewise doth expell tormenting fears and doubts Thus the Apostle notably 1 John 4 18. There is no fear in love but perfect love casteth out fear because fear hath torment He that feareth viz. in this slavish manner is not made perfect in love We see in this Text what the nature of slavish fear is and what is the proper effect of a filial love of God Slavish fear is tormenting doth not every soul exercised therewith subscribe thereunto are not servile fears almost like the torments of Hell it self How intolerable is it to fear God as Cain did as Judas did with dreadfull apprehensions of Gods wrath against them Thus fear produceth spiritual hornets as it were in the soul to sting it day and night but love the more that is perfected it casteth out them How blessed a thing then is it to have the heart filled with the love of God For as the Apostle saith 1 Cor. 13. Love suffereth long and is kind is not easily provoked thinketh no evil Thus doth our love affect us towards God though he exerciseth and chastizeth us yet we suffer long and bear it patiently neither do we entertain hard thoughts of God as if he were too severe as if he did punish us more than our sins deserve it removeth these suspicious thoughts which guilt is apt to raise up in us as if God were become our enemy and interpreting every thing in the worst sense yea this love seeketh not her own but so that God is honoured that his great name is magnified and glorified he mattereth not his own consent and ease Therefore though God leave him long in desertions though he be under manifold temptations yet he saith God is good and he loveth God even when God seemeth not to love him so we may truly say with Solomon Cant. 8. 6. Love is as strong as death the coales thereof are as coales of fire Many waters cannot quench love many floods cannot drown it Certainly if this be true of humane love how much more of divine love If therefore thou wouldst have thy heart setled upon the promises preserve this love like the fire upon the altar of thy heart daily Thirdly Another habitual principle to confirm the heart upon the promises is Spiritual fortitude and heavenly courage Aristotle maketh fortitude a moral vertue when a man either doth or suffereth great things for vertues sake but Christian fortitude is of a more sublime nature neither do we speak of it as enduring great things from man but from God For we may see David many times ready to sink under the heavy temptations he was conflicting with but then see how his holy generosity recovereth it self Psal 42. 9 11. I will say unto God my rock why hast thou forgotten me c. And why art thou cast down O my soul Why art thou disquieted hope in God Hence David
is the Sealing that here beleevers are said to have from God and that will appear to be a metaphor taken from men who for severall ends make use of seals and so accordingly it is to be applyed to that work of Gods spirit which is in the hearts of beleevers All which will better appear in the opening of the doctrine which is That the people of God are his sealed ones To improve which truth Consider First That we reade of an active sealing and a passive sealing An active sealing is when we by profession or otherwise do give our Testimony to the Truths of God for when a man receiveth the Word of God as his Truth and doth accordingly manifest this in his life herein he doth seal to God So the Evangelist John chap 3. 33. He that hath received his Testimony hath set to his seal that God is true By which expression you see of what necessity faith in the Word of God is with the profession thereof in our lives It is a sealing that God is true insomuch that he who beleeveth not as much as in him lieth maketh God a lyar Oh consider this thou who art tempted to unbeleef to distrust not to rest upon the Promises of God What an hainous sin is this not to give testimony to Gods Truth but this we are not to speak of Therefore there is a passive sealing which we reade applyed to Christ and to all beleevers To Christ thus Joh. 6 27. For him hath God the Father sealed How was that when by the wonderfull miracles that were wrought he was confirmed to be the Messias And then for beleevers they are said to be sealed not only in this place but Eph. 1. 13. and Eph. 4. 30. Thus you see the people of God have a sealing But in the next place Gods sealing of his people is twofold either visible or invisible externall or internall Gods visible sealing was again twofold extraordinary or ordinary extraordinary were the miracles and wonderful signes which many beleevers did in the first plantation of the Gospel Thus Paul cals miracles the signes of his Apostleship 2 Cor. 12. 12. and they are said to be a sign to those that beleeve not 1 Cor. 14. 22. Now some would have this sealing which beleevers are said to receive meant of these extraordinary miracles which were visible to the world but that cannot be partly because all true beleevers in those dayes had them not and some who were not true beleevers did partake of them and partly because that was but for a season while the Gospel was first preached whereas the Scripture speaketh of such a sealing as the godly may have in all ages even till their redemption In the next place there are visible ordinary seals such are the two Sacraments of baptism and the Lords Supper for as circumcision is called Rom. 4. 11. the seal of the righteousneste of faith so that is to be applyed to every other Sacrament being of the genericall nature thereof It is true the Apostle in this Text and other places may happily allude to this Sealing in the Sacrament which is visible and externall but because the outward application of these is to the unregenerate and hypocrite as well as the truly godly therefore the Apostle meaneth a further thing even some proper priviledge that is peculiar to the godly only and that invisibly or spiritually in our hearts as the next words shew the earnest of the spirit in our hearts So that as the anointing is a spirituall invisible thing thus also must the sealing be Therefore before we come to declare the nature and use of this obsignation Let us consider what is implied in the metaphor of sealing for thereby we shall in part be brought to understand the admirable nature thereof And first Sealing of the godly doth imply the precious and excellent esteem they have with God for so amongst men those things are sealed up by us as we account precious None use to seal up dung and pibbles in a bag Thus Hag. 2. 23. God promiseth Zerubbabel he will make him as a signet because he had chosen him that is he should be very precious and dear to him as the diamond in a ring Therefore we have that expression Jer. 22. 22. Though Coniah were the signet of my right hand saith God yet I would pluck him from thence that is though never so dear to him We have also the Church praying Can. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm As these who dearly love any were wont to have their image engraven upon the rings they did wear on heir hands to have them continually in remembrance Thus the Church prayeth that she may be put as a seal even upon the heart of Christ so that by this expression is meant the preciousnesse the high esteem God hath of them they are his Jewels they are his peculiar treasure and therefore it is that he doth thus seal them 2. Sealing is for the safety and preservation of any ohing that we would not have lost Thus Dan. 6. 17. when Daniel was cast into prison there was a stone laid upon the mouth of the den and the King sealed it with his own signet that so there might be no hope of having Daniel released and thus God sealeth his people by special grace preserving them that they shall never totally and finally be lost though Satan be never so watchful to destroy them They are sealed and therefore they shall certainly persevere but because this will come more fully in the next particular I passe it over 3. Sealing doth not only imply safety but security also against such danger that is imminent upon us God sealeth his people that the destruction which is consuming of others may passe them by Thus we reade in Ezechiel cap. 9. 4. when the Angel was to destroy the inhabitants of Jerusalem yet there was a command given to set a mark upon the foreheads of such as did sigh and cry for the abominations thereof When the Egyptians likewise were to be destroyed they passed by every house that had blood sprinkled upon the posts thereof Rahabs red thread was like a seal to preserve her from destruction and her family hence Rev. 7 4. we reade of many thousands of Gods servants sealed in the foreheads and they were therefore sealed that they might be preserved from desolation This sealing was not any external mark no more than the mark of the beast was but that reall profession of Christ which they put forth in the midst of all dangers not defiling themselves with the impurities of others And thus God doth still seal his people that Satan though he desire to winnow and sift them yet is not able to devour them as his prey Oh what unspeakable mercy is this when the justice of God goeth with a drawn sword to throw such and such into hell he passeth by thee because thou
if you ask Have all the sanctified persons of God this sealing Have none the sanctification of the Spirit but they must also have the witnessing of the Spirit I answer this Question because of great practical importance shall God assisting be handled by it self after the description hath been explained That which I shall here take notice of is That sanctification is necessarily presupposed to this sealing A great Prince will not set his seal to dung to make an impression there neither will God to an heart unsanctified For as in matter of Doctrine God will not vouchsafe miracles to confirm that which is a lie neither in practicals will the Spirit of God witnesse to that heart which is not made holy For indeed it should witnesse a lie in such a case informing such they are the sonnes of God when indeed they are the children of the Devil This order of Gods Spirits first sanctifying and then sealing is clear Ephes 1. 13. In whom after ye believed ye were sealed Those eminent Divines who defined faith to be assurance making it the same with the sealing of Gods spirit are gravelled at this Text and therefore make this Objection If faith be assurance be the sealing how doth the Text say After we believed we were sealed To this therefore Piscator answereth not yeelding that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred Having beleeved as of a thing past but beleeving as in the present but there is too much forcing in this interpretation Others they consider of faith as it hath two parts Illumination of minde and fiducial assurance Now say they the Apostle meaneth by faith the former work of faith and so the meaning is After you were enlightned to know the truth you were confirmed and assured but that opinion making faith justifying to be an assurance that Christ is mine is justly refused It is plain then that when the Spirit of God hath in order of nature for in time they may be both together sanctified a man throughout whereby he is made a new creature then the Spirit of God maketh this glorious stamp upon him then he giveth him this seal as an honourable priviledge whereby he may know himself to be the Lords Even as in antiquity none might have seals but persons of honour and dignity So that the natural and unregenerate person is to stand aloof off thou hast nothing to do in this priviledge thou art not the man whom the great King of Heaven and earth doth purpose thus to honour We proceed in the Description and there we meet with the formal Nature of it wherein it doth essentially consist with the object thereof The Nature of it is In confirming and establishing the heart of a man For this is the chief and usual end of seals to ratifie a thing and to make it no longer uncertain and doubtfull And to this property doth the Scripture chiefly attend For whereas the soul though sanctified is apt to be in daily fears and doubts about Gods favour and grace towards it it fluctuateth up and down having no subsistency the Spirit of God cometh and consolidateth the soul inabling it to rest satisfied in this that God is his God that his sinnes are pardoned that he is become a reconciled Father in Christ And if you say Why do we not need the Spirit of God to do this Cannot we by our graces by our repentance and holy life sufficiently establish our own souls in peace No by no means we need the Spirit of God to comfort as you heard as well as to sanctifie and that for these Reasons First It is very hard for a man whose guilty conscience doth presse him and condemn him daily telling him that he hath deserved at Gods hands to be eternally tormented in hell not to thinke because God may doe thus that therefore he will do so In such terrours and affrights we look more to what we have deserved we look more to what God may do then what he will we are naturally suspicious and think the worst of God even as we doe to man If we have offended a man greatly and it lieth in his power to undo us we are never quiet we cannot but think when ever the opportunity is he will be avenged and therefore we dare not trust him Yea though we have given no just cause if others have taken up an unkind spirit towards us we expect nothing else from them but our ruine when it is in their power Therefore for all Saul's tears and good works to David yet he would never trust him Now although there be no cause for us to have such suspicious thoughts about God for he hath graciously promised that he will receive us insomuch as not to believe him herein is to give more credit to a man whose words many times satisfie us than to God who is truth it self yet the heart being guilty and full of fears doth work in this doubtfull manner about God How hard is it to bring the afflicted sinner to good perswasions about God and that though by promises and other wayes God hath so abundantly provided against such distrust Here then is the reason why we need the sealing of Gods Spirit we cannot perswade our selves but God will doe what he may do and what we have deserved And A second Reason followeth upon the former We can hardly be perswaded that the great and good things which we stand in need of God will ever bestow upon us who are so unworthy of them Can a beggars daughter be perswaded that a great King will marry her But here is a farre greater disproportion What will the great God of Heaven so holy so full of majesty look graciously upon me and not only forgive me my sinnes but advance me to eternal glory These things are very improbable Shall Joseph be freed not only from the prison but promoted to the greatest honour in the Land next to the King Who would have believed it And thus it is here the soul having low and humble thoughts of it self cannot be perswaded that the great God of Heaven will look upon such despicable wretches as they are 3. The way of evangelical confidence with the comfortable effects thereof are wholly supernatural And therefore no wonder if we need the Spirit of God to help us therein Not only holinesse and grace is supernatural but assurance and joy are likewise supernatural As we cannot pray without the Spirit helping our infirmities so neither are we able to call God Father If faith in Christ by which we are justified be supernatural then also is the comfort and peace flowing from the knowledge thereof As the Doctrine of the Gospel is by divine revelation flesh and blood hath not revealed this unto us that Christ is the Sonne of God so neither can flesh and blood enable us to the perswasion of this Mediator as loving me and giving himself for me Certainly if it be the gift of
c. These are horrible execratory oaths though God be not named These two things premised let us consider What doubts may be raised from the forementioned definition of an Oath And First In that an Oath is said to be a religious calling upon God it may be asked Whether words be necessary to an oath May it not be by other signes The Answer is That a man may swear mentally and in his heart onely because God is a searcher of that and knoweth every thing which moveth in us And again Dumb men as Zacharias for instance no doubt might have sworne by some signes he might make Hence the Comical Poet cited by Covarruvias and Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a firme Oath though I doe but nodde with my head A man also may swear by writing and thus the Apostles Oath is here in the Text by writing Yea Austin's observation is That he doth not remember that ever the Apostle did swear any otherwise than in writing not in speech or discourse he delivered by mouth And hereby an Oath is made more deliberate If no men would swear but first write it down it would be a special means to stop much ungodly swearing The second Question is We define an Oath to be a religious calling upon God as a witnesse Whether then it be not lawfull to sweare by the creature What is more ordinary not onely amongst Papists but Protestants also than to swear by the light by this bread by their faith and truth and these are creatures To this it is answered First That the Papists Covarruvias part prima relect de juram though they hold an Oath to be a religious worship of God yet they say we may sweare by creatures but with this distinction not absolutely and terminatively staying in them but relatively to God whose power and goodnesse is eminent in the creatures But this is an empty distinction For our Saviour doth absolutely prohibit to sweare by the creatures Matth. 5. and the command is often to sweare by God alone they are reproved also who sweare by God and Baal God and Milchom For although they were Idols yet the reason of the prohibition is because they are not Gods and every creature is not a god therefore it is not lawfull to sweare by any creature neither terminatively nor transitively for all is Idolatry giving the worship due to God unto the creature It is true though a man sweare by the creature which is unlawfull yet it is an Oath for all that and doth oblige as our Saviour informed against the Pharisees Non te audit lapis loquentem sed Deus te punit fallentem saith Austin speaking of the Heathenish custome which was to hold a flint in their hands while they did sweare saying If I doe deceive let me be cast out of the City as I throw away this stone This they called swearing Pexr Jovem lapidem Therefore it is a foolish and senslesse evasion of many to say they doe not sweare by God they are but petty oaths as is to be shewed For here is the more Idolatry when you sweare by a creature Is your Faith a God Is your Troth a God Is the Light and Bread you sweare by a God These oaths were usual amongst Heathens Socrates whether it was to deride the Heathens opinions about their gods would sweare by a Cocke and by a Dogge It cannot be denied but that it might be men at first out of a superstitious reverence to God did forbeare to swear by him but herein they did more dishonour God while they thought to honour him which is alwayes the fruit of superstition Some Protestants indeed Calvin and Peter Martyr are said in some sense to allow swearing by creatures as the symbols of Gods presence and power but that is not safe and there is no creature but in it the power and wisdome of God doth appear so that then we might swear by every creature God then onely is to be sworne by for he alone is the all-seeing witnesse of all that we doe and omnipotent to punish such as shall take his Name in vaine So that thou art not to thinke thou art clean from the dishonour of God because thou swearest but doest not name him It is true two wayes learned men say we may mention a creature in an Oath though we do not swear by it And The first is when we mention it as a pledge in which we desire God would punish us if we say not the truth As here in the Text Paul doth name his soule though he doth not sweare by it And in this sense some excuse that speech of Joseph's By the life of Pharaoh Genes 42. 15. For say they his meaning is As deare as Pharaoh's life is unto me which I would have God constantly preserve it is thus and thus Even as in the primitive times though the Christians refused to swear Per genium Imperatoris yet they did swear per salutem as that which was dear unto them Although for that fact of Joseph some say it was his sinne and condemn him therein as if by living in Pharaoh's Court he had contracted this sinfull custome In the second place it is lawfull to mention a creature in an Oath and not swear by it When we make a collation and comparison as it were betweene the truth of one thing and another As when David said to Jonathan As the Lord liveth and as thy soule liveth there is but a steppe betweene me and death 1 Samuel 10. 3. Thus Hannah said to Eli O my Lord as thy soule liveth I am the woman that stood here praying 1 Sam. 1. 26. Thus Abner said to Saul when he asked him Whose sonne David was he answered As thy soule liveth O King I cannot tell 1 Sam. 17. 55. In these places they doe not sweare by the soule of a man but make a comparison as sure as they live which is plaine and manifest so surely is such a thing true And in this sense likewise some defend that Oath of the primitive Christians By the safety or life of the Emperour if thereby they did not meane God himself as David often calleth God The health and light of his countenance yea his life also Now although in these respects a creature may be named lawfully yet the latter way is not to be used by Christians For it is offensive to godly eares especially that is a wicked and most ungodly comparison which some men use when they will say Such a thing is as true as God is true For that is blasphemy to compare a creature and the infinite Majesty of God together in matter of truth In the third place Concerning this Definition of an Oath that is A religious calling upon God we may question concerning some forme of speeches which are frequently used amongst us whether they be Oaths or no. As First Many have this ordinary expression I vow to God it is
their earthly ends It is true when the faithfull Ministers of Christ do effectually move for the purity of Ordinances and the promoting of godlinesse among their people there are those who will maliciously traduce them for carnal and selfe-seeking ends as if they proceeded wholly upon subtilty and policy but the searcher of hearts witnesseth to their sincerity and so they comfortably proceed in Christs worke maugre all opposition It 's holy prudence then not carnal policy which must manage ministerial power Secondly When we require holy prudence and meeknesse we do not hereby exclude zeal as if a man should not with much fervency and ardour of spirit set himself for the truth of God as also against the kingdome of sinne and Satan No it cannot be heavenly prudence unlesse it be accompanied with this zeale As zeale must be with knowledge and discretion so must knowledge be with zeale They must be as Castor and Pollux alwayes appearing together which was represented in the Sacrifice which was to have salt as well as fire Thus Rom. 12. We are to be fervent in spirit serving the Lord. And it is the Lord Christ who said The zeale of thy house hath eaten me up Joh. 12. 17. Here is a notable example for all godly Ministers The zeale for Gods glory is even to consume them as it were as the fat of the Sacrifice was burnt in the fire to the Lord to which some think our Saviour doth allude in that expression We are to come in the spirit of Elijah even to be carried in a fiery Chariot And truly without this zeale for God a man is but a lump of earth It is true we must distinguish holy zeale from our owne passions and cholerick distempers but that which is the pure fire of Gods Spirit kindled in our hearts as it doth greatly conduce to Gods glory so it doth exceedingly tend to our own comfort Let therefore those be magnified for wise and moderate men let them be admired as so many Angels that live in a lukewarm and neutral way they will reprove no sinne they will provoke no man to frowne upon them but alas the issue will discover their folly Oh the throbs and pangs of conscience some have had when going out of the world for this very particular because they did not with more zeale and forwardnesse appear for God And on the other side that Minister who hath with faithfull zeale according to the words direction behaved himself in his ministerial labours though great ones have frowned at him though malicious people have vexed him yet he dieth full of comfort For they that are filled with the Spirit of God by zeal in their life time are many times filled with heavenly consolations in their death Lastly This holy prudence is not to be confounded with that sinfull man-pleasing which is in many indulging men in their lusts and hardening them thereby in their impieties Though the Apostle said 1 Corinth 10. 33. That he pleased all men in all things not seeking his owne profit yet that is not to be understood in sinfull things for in that respect he saith Galat. 1. 10. If he pleased men he should not be the servant of Christ but in lawfull things he did condescend to those that were weak and would not alwayes use his own liberty which he might being strong in judgement but this doth nothing advantage such who have a flattering complying way with men in their wickednesse like those false prophets of old that daubed with untempered mortar and cryed Peace peace to him whom God hath promised no peace This is highly offending God Yet how many are admired because they have the love of wicked and ungodly men that they can keepe in with them Whereas this is not because they have large parts but a large conscience and that which some make to be a very wise man is indeed to be a man without any conscience But I must not enlarge in this In the second place therefore we are to shew Wherein this holy prudence doth consist And First In discovering our love to their persons to be the ground of all our proceedings If we reprove them it is love if we admonish them it is love if we do not admit them to the dreadfull mysteries of Christ it is love Dilige loquere quod vis saith Austin Love and then say what ye will This made the Apostle use a sacred oath at this time to shew it was his love to them and no sinfull end that made him forbear his coming so great a matter is it to be perswaded that what the Ministers of the Gospel doe though it distaste and displease us yet it is out of their conscience to God and love to us Secondly Holy prudence lieth in this when we observe the fit seasons and opportunities for exercising our power which God hath given us otherwise if unseasonably administred it may doe more hurt than good It is special prudence to time it well in this sense it is good to be a time-server as some read that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. applying it to this sense Abigail would not speak to her husband in his drunken senslesse fit Isai 50. 4. The tongue of the learned is to speake a word in season though that be chiefly to be applied to a word of comfort yet a word of reproof in season doth more good than ten thousand unseasonably spoken Such a word so spoken is said to be like Apples of gold in pictures of silver Prov. 25. 11. wherein is implyed both preciousnesse and excellency as also delight and refreshment A fit word is called in the Hebrew A word upon the wheeles as some thinke because of the smoothnesse and readinesse of it to enter into the hearts of others Some render it A word with its two faces as looking on both sides which is the property of prudence and the next verse following sheweth how happy it is when a wise reproof and an obedient ear meet together such an obedient ear is more comely and glorious than any ear-jewel As then the Bee doth not every day but in fit seasons gather its honey so doth a prudent Minister of the Gospel Thus Solomon Eccles 12. 9 10. Because the preacher was wise he sought out acceptable words Some trees that blossome last are yet said to have their fruit first which sheweth that it is not the first or sudden speaking but the most opportune that doth the greatest good especially in reproof this is most necessary because it is said Genus quoddam Martyrii est c. It is a kinde of Martyrdome to take a reproof patiently Thirdly Our prudence is seene when we discerne of sinnes not judging little and great alike To excommunicate for lesser faults is saith Gerson To strike off a flie from a mans fore-head with a beetle The remedy is more dangerous than the disease They were grosse sinnes that the Apostle
the Church but that is finaliter not originaliter because the end of their office is for the good of the people They have not these Offices for their own honour and dignity but meerly for the good of others So that although in respect of Christ they are meerly Ministers and servants yet in respect of the Church and the people they are Fathers and Pastors having a spiritual rule over them 3. Neither doth this expression encourage a licentious boundlesse questioning of the Doctrine that the Ministers of the Gospel do deliver because they are not infallible because they are not commanded absolutely to depend on them Therefore some runne into a disorderly extream cavilling and questioning every thing that is taught But you must know that although every Christian be allowed a judgement of discretion and he is by his own faith to be saved Hence the Bereans are accounted more noble because they compared the Doctrine delivered with the Scriptures yet withall they are commanded to hear the Ministers highly to esteem of them for the workes sake To obey them and to submit themselves to them So that the liberty a believer is allowed must not tend to the overthrow of the office of the Ministry It is true here is much wisdome and grace required in bounding the peoples liberty and yet asserting their dependance upon the Ministers whom God hath set over them and from whom they are to seek direction and guidance but this work is not to be done here It is certain they may mutually stand together yea they were appointed by God for the mutual good of each other and therefore it 's nothing but corruption that maketh a contrariety herein sometimes by the Ministers pride and affectation of power and sometimes by the peoples pride and conceitednesse whereby they refuse humbly to submit to such order and officers as God hath commanded them But this deserveth a large Tractate For all evil ariseth in the Church because these bounds are transgressed In some ages the officers tyranny in other ages the peoples licentiousness have much hindered the power of godliness and the beauty of Ordinances Lastly By this is not excluded that duty whereby Ministers ought with holy zeal and courage reprove sinne and that in the greatest of men Yea and whosoever are obstinate and impenitent sinners to refuse the administration of the seals of Church-communion unto them When the Apostle commanded this incestuous person whom some think to be a man of great place among the Corinthians to be cast out when he delivered Hymenaeus and Philetus up to Satan when he commands If any walk disorderly to withdraw from such 2 Thess 3. 6. Yea and if any obey not his word to note or signifie such a man All these are demonstrations of power but not lordly dominion yea where reproof admonition and excommunication are rightly administred to a spiritual heart awakened they become more dreadfull than civil or bodily punishments because what is done this way God bindeth in Heaven God casteth such out of his communion and commands them as David to Absolom not to come in his presence Thus the Apostle doth not exclude these necessary ministerial duties although distastfull to flesh and blood Yea though corrupt persons account them nothing but the expression of lordlinesse Even as when Lot reproved those wicked Sodomites they replied He would be a Judge over them Gen. 19. 9. and Moses when he rebuked the Hebrews striving one with another How scornfully did the injurious person answer him Who made thee a Prince and a Judge over us Exod. 2. 14. By this we see how imbred a thing it is in all sinners if they be reproved and controlled in their wickednesse to account all nothing but dominion and lordlinesse Even the holy Government of the Church appointed by Christ for spiritual and supernatural ends and so wholly for the good of those that go astray yet by evil men hath been complained of as worse than Turkish slavery How little do such men consider what their Christianity obligeth them unto What it is to be baptized into the name of Christ and to acknowledge him the Head Lord and Governour of his Church For if they did they would not say Let us break his bends and cast his cords away from us Is not the Discipline of Christ to be received as well as his Doctrine Did not the Apostle rejoyce to behold the faith and order of the Colossians Col. 2. 5. Thus you see what is not excluded Let us then consider in the next place What the Apostle doth positively shut out by this negative expression Not that we have dominion over you And 1. It doth exclude all abuse and excesse even of lawfull power For those who are true officers of Christ having a lawfull power committed to them may yet abuse it they may shew much rashnesse too much austerity in the exercise of it Therefore in the next Chapter we see this holy Apostle though zealous to have this incestuous person cast out yet when truly humbled and repenting he is no lesse carefull to have him received again requiring them to confirm their love to him lest he should be swallowed up with too much grief Some learned men have thought that the primitive Bishops did exceed in their austerity herein as appeareth by many Canons made against some sinners who for two or three years were not to be received into Church-communion though truly repenting yet some excuse them because the condition of the times did then they say require it that the Churches zeal against sinne might vindicate her against those abominable calumnies cast upon her by the Heathens as if she did secretly nourish all impiety And although she was thus severe yet the Novatians did refuse communion with the Church as being too remisse in that she would at any time receive such who through fear apostatized in time of persecution though never so sincerely manifesting their humiliation Thus all unlawfull austerity even in lawfull power is excluded 2. By this the Apostle doth disclaim all civil and political Government Hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Varinus and one that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus The Apostles did not invade the Magistrates office neither would Christ the fountain of all Church-power be a divider of an inheritance A civil power is coactive and compelling by force which Church-power is not And although Bellarmine say Ecclesiastical power is ridiculous and in vain if it may not civilly compell Yea a prophane Papist saith Our Lord Christ had been indiscreet if he had not given this temporal power also Yet they speak this according to their humane apprehensions transforming Christs kingdome into an earthly and external one 3. Hereby he excludeth a magisterial power though in an ecclesiastical way over consciences That is he doth not assume to himself to be Lord in the Church but
it is wholsome Therefore do not thou cry out against such men that have the Law hell and damnation so much in their mouths for this is the way to polish and prepare thee for comfort we do not forget the Gospel while we preach so neither are we to be accounted as legall Preachers and not such as preach Christ for hereby we levell the mountain for Christ to come hereby we streighten the camels back that it may go through the eye of the needle yea all those spirituall censures inflicted upon offenders are for comfort if thou art reproved and that sharply and zealously it is for thy comfort yea if thou art for thy scandalous and impenitent waies cast out from Church-communion and denied the seals of comfort yet all this is medicinall and maketh a way for comfort The incestuous person is by Paul cast into spirituall sorrow that so he may partake of spirituall joy and consolation of which blessed effect more in â—â—s time when we come God willing to the next Chapter In the next place let us consider the grounds why Ministers are to promote the comfort of such who are fit subjects for it And first Because they are Ministers of the Gospel and what is that but the glad tidings of pardon of sin of reconciliation and of everlasting happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is noted to signifie not only glad tidings but the reward also given unto the messengers thereof What then is more suitable to the Ministers of comfort but to bring comfort that we may say as David of Ahimaaz he is a good man and bringeth good tidings If a Minister be a Boanerges a son of thunder it is that he may be a son of consolation It is not contrary to their commission to preach of sinne and of the day of judgement for so Paul did to Felix which made him tremble only we are not to stay here we must not keep you allwaies under this Schoolmaster but bring you at last to Christ Insomuch that all our duties tend to this even to advance the Gospel in the hearts of hearers yea every doctrine of Christ as it is a doctrine after godlinesse so it is also after consolation And therefore if any opinion do properly make against godlinesse we may reject it and so if any do truly make against solid comfort we may refuse that as not being of Christ It is true many hereticall and erroneous persons may pretend to great comforts and ravishments They usually say they never had so much comfort as since they engaged in such waies but then you must remember that the devil may be transformed into an angel of light and as there is a counterfeit pie y so there is also a counterfeit comfort It is not enough then to have comfort but it is to be judged and tried by Gods word Neither may we say this is a comfortable doctrine therefore I will embrace it but first see it be a true Scripture-doctrine and then receive it for such to be sure will also be comfortable 2. We are to help forward the godly mans comfort because the heart of man awakened for sinne is very much indisposed to receive it and the devil he is a vehement opposer of it That the heart of man wounded for sin doth difficultly receive consolation is plain because joy is the fruit of Gods spirit and the spirit of God is given not only to sanctifie us but to vouchsafe consolation also so that as a man hath a dead womb in respect of grace he is not able to have one good thought without Gods spirit so he hath also a dead womb in respect of comfort he is not able to have one comfortable thought unlesse God who is called the God of all consolation infuse it into him and then the devil is a daily opposer of our comforts as well as our graces as he is a tempter to sinne so to unbeleef and discouragements he loveth to keep us as he did the lunatick person about the tombs in thoughts of our hypocrisie and damnation that God doth not love us that he hath cast us off Is it not then necessary to endeavour the comfort of a godly man when it is so greatly gainsaid both within and without 3. Our duty is to perswade to comfort because hereby the heart is more enlarged and quickned unto all godlinesse The joy of the Lord is our strength as Nehemiah said Nehem. 8. 10. It is like oyl to the wheels With what delight and gladnesse doth a joyfull beleever exercise himself in all holihesse with what courage and confidence doth he discharge all the duties required of him The spirit of God did come upon the Prophet when he played upon the harp The more chearfull the more prepared to receive power from God as the drier the paper is the fitter to receive characters whereas upon wet paper none can write As it doth thus enable us to do no lesse also doth it fortifie us to suffer We see with what readinesse and undaunted courage the Martyrs endured the most exquisite torments and why so but because they were filled with unspeakable joy insomuch that their condition was sar better than the most prosperous and flourishing estate of any wicked men They were infeliciter felices and these were feliciter infelices as Austin said So that in promoting holy joy we advance grace and godlinesse also Use first of instruction to the Ministers of the Gospel to answer the main end of their office which is to be comforters not to be Marahs but Naomies Spiritual consolation is the proper fruit of the spirit of Adoption and therefore a pearl highly to be esteemed and that they may do this they must attend to their doctrine and their practise Their doctrine and thus in Popery in stead of building up they destroy comfort the doctrine of uncertainty and doubting about the state of grace the doctrine of satisfaction and merits these are uncomfortable doctrines Indeed some adversaries say the doctrine of absolute predestination and that Christ died but for some only and not all is an uncomfortable doctrine Hence their saying is spiritus Calvinianus est spiritus Melancholicus The Antinomians they also say to preach the Law and repentance thereby as in a way to obtain remission of sins is a method of preaching that destroyeth all comfort but these might easily be confuted if it were our businesse It is a Ministers duty to see the doctrine he preacheth doth not in its own genius and as a proper effect work despair or discouragement And then for their practise they must be carefull that all reproofs admonitions and spiritual censures be so managed that though for the while they may seem bitter yet at the last they will bring much comfort and that though they be in pain for a while yet they shall at last rejoyce to see a manchilde born 2. Use of Exhortation to be such a prepared people as that comfort may
We have dominion over your faith no more than they can say We are the true and great Jehovah They cannot make a Religion make Sacraments but enjoyn the observance of that which is required in the Word and the reason which excludeth both spiritual and civil Governours is general to all We are not baptized into any mans name neither hath any Emperour or Church-officer died for us they have not been crucified for us neither have they power over our hearts to impose a command upon them which must necessarily be in the duty of faith neither can they damne or save men Hence the Apostle saith There is one Law-giver which is able to save and to destroy Jam. 4. 12. Fourthly Although divine faith be such a noble and excellent work coming from Heaven and ascending up to Heaven againe Yet it doth admit of degrees in the subject where it is Some have stronger faith some weaker some have more explicite and extensive faith than others yea and the most setled beleevers are subject to temptations they are often assaulted and that even in their faith about the principles and fundamentals about God about the Scriptures about the immortality of the Soul about the state of Glory and eternal Torments Fiery darts are sometimes injected for which the people of God doe abhorre and loath themselves Therefore we must distinguish between little faith and no faith between doubtings and Atheisme And truely for this end doth God suffer errours and heresies to arise in his Church that truth may be more confirmed and the approved may be made manifest It 's to exercise the spiritual wisdome and faith of the godly whether they can discerne of things that differ and can tell which is the strangers voice and which is the true shepherds It is a very grievous temptation to be assaulted about fiducial faith whether the promises belong to thee in particular but in some respects it is farre more terrible to be exercised in doubts about dogmatical faith for this tendeth to the razing of the foundations and the arguments or remedies to cure this distemper are more difficult Use of Instruction Is faith thus immediately respecting God above all instruments though making use of them Then First Theirs is not faith which doth wholly depend upon the Authority of a man though never so eminent We may not relie on Austine on Chrysostome neither doe we owne those expressions of Lutherans and Calvinists For although we acknowledge them eminent instruments in propagating of the Gospel yet we believe not upon their authority meerly because Luther and Calvin saith so It is true nothing is more ordinary than to admire mens persons and while we extoll their gifts and abilities we are secretly enticed to thinke of worthy menâ— above what we ought and finde an awe in our consciences to recede from any opinion they have delivered But we must take heed we doe not hereby become guilty of spirituall Idolatry setting up men as Idols in our hearts Secondly This instructeth that grosse ignorant men cannot have any divine faith for they feel nothing of any work of Gods Spirit or illumination upon their understandings hence they believe as other men believe as if a man were not to be saved by his own faith Thirdly It sheweth the Sceptical and Pyrrhonian man in Religion the meer Seeker that he hath no faith If he had the substance of things hoped for and the evidence of things not seen upon his soul he would not be tossed up and down as he is Fourthly It sheweth that the meer carnal Politician hath no divine faith for he looketh upon Religion but as an humane device or a State-engine and therefore can transforme into all shapes and times How contrary is this to true faith FINIS AN Alphabetical Table CONTAINING The chief Heads of this Treatise A Administrations THe godly sometimes deceived about Gods Administrations towards them pag. 293 294 295 296 297 Reasons of it 298 Rules for the preventing it 299 300 Afflictions God comforts his people in all their Afflictions both spiritual 167 And temporal 168 'T is a special duty to comfort the Afflicted See Comfort The most eminent Saints when Afflicted need comfort 188 189 190 See Sufferings 'T is of great use to know what are the Afflictions of the people of God 256 Reasons of it ibid. What use is to be made of preaching about those Afflictions which Paul and others suffered from the Heathens 257 258 259 The Afflictions of the godly heavy and yet light 270 Faith and flesh passe different judgements upon Afflictions 270 271 Propositions clearing it 271 272 How we may know when flesh and when faith speaketh in Afflictions 274 275 276 'T is very usefull to know that 277 Natural strength not able to carry a man through all Afflictions 280 Propositions clearing it 280 281 282 See Troubles and Sufferings Anointing All true believers have a spiritual Anointing from God 620 Propositions clearing it 620 621 Apostle What an Apostle was 15 Two kinds of them ibid. They were appointed by Christ in the first building of the Church 16 The properties of an Apostle 16 17 18 19 Of the difference betwixt the Office of an Apostle and of an ordinary Pastour 506 507 Assurance A believer may be Assured he performeth duties with an upright heart 394 What is required to an Assurance of our being in a state of grace 395 396 The impediments of Assurance 400 401 Gods command to look after it 401 402 The effects of it 402 Cautions about it 403 B Blessing A Threefold Blessing mentioned in Scripture 127 Christians ought to Blesse God for all his mercies ibid. What is required to our Blessing God aright 128 129 130 131 We should Blesse God more for spiritual mercies than for other 134 See Praising God C Call THe divine Call of Ministers necessary to be known 19 Two things premised concerning a Ministers Call 20 What are the practical concernments which will follow those who have a true Call from God to the Ministers 21 To the people 22 The Call to Church-offices proceeds meerly from the will and pleasure of God 33 34 What is there meant by the will of God 34 35 36 Changing Of Changing in matters of Religion 546 Christ Why our Saviour called Christ 36 What it doth imply 27 He is the Sonne of God 135 Propositions explaining how Christ is the Sonne of God 136 137. 561 562 563 564 This truth is the foundation of all Christian comfort 138 139 Christ the onely object of all preaching 557 When Christ is preached 557 558 559 560 Jesus is the Christ the anointed of God 569 See Jesus Church Of the name Church 50 51 The nature and description of a Church 51 It is a society 52 Called of God 52 53 54 By the preaching of the Word to the profession of Christ and Church-communion 55 56 Wherein Church communion consisteth 56 57 The notes and signs of a Church 58 59 Why necessary
for the future Considerations clearing the truth 1. Though we have oft had experience of Gods goodness yet every new trouble is ready to startle us 2. Though the promises be sufficient grounds for our trust yet experiences do much promote faith 3. 'T is a good way to keep the heart calme even to exercise trust in God for the future 4. The future good things that we are to trust in the Lord for are both spirituall and temporall Object Answer 1. There are motives to trust in God from both the personal and general priviledges of believers 2. What are the opposites to trusting in God 1. Presumption Signs of presumption 1. When we walk not by Scripture-light 2. When we are confident without a promise 3. When we separate the means from the end 4. When we use false means 5. When we think by our own strength to obtain grace and glory 2. Despair Whence despair arises 1. From low thoughts of God As 1. The power of God 2. The goodness of God 3. Of the merits of Christ 2. From wrong apprehensions about our sins 3. This grace of trusting in God cannot be expected to be perfect here 'T is our duty not to separate Gods power and goodnesse from the means required How God and the creature work together 1. All Gods spiritual mercies have many things concurrent before they be accomplished 2. The opposing of these requisites one against another hath bred much confusion and errour How we should relie wholly upon Christ and yet make use of the means and how we may know whether we do or no. 1. When we acknowledge whatsoever we have to come from Christ 2. When we attribute no merit or causality to the means 3. When we rest upon Christ onely for our justification 4. When we put no trust or confidence in the means 5. We dishonour God in the use of the means when we think we profit him thereby The most eminent in gifts and graces need the prayers of their inferiours Reasons 1. Because there is a more peculiar promise made to the prayers of many then one 2. Because the Church in Scripture is called a body whose parts stand in need one of another Use People ought to pray for their spirituall guides Considerations explaining the truth 1. 'T is an errour of the Socinians to say God commands prayer only in the New Testament 2. No merit or confidence to be put in our prayers 3. Ministers are to pray for their people and people for their Ministers 4. This supposeth the people to be both gifted and gracious 5. Many things there are which people are to desire of God for their Ministor 1. That they may be preserved 2. That their word may be suceesfull 3. That their gifts and graces may be quickned 4. That they may be saved Whensoever we have received mercies from God we are by praise and thankfullness to acknowledge then to him What is required to the praising of God 1. An acknowledgement that God alone is the Authour of all our mercies 2. Both the generall and particular acts of faith 3. Love to God 4. Heavenly mindedness 5. Chearfulnes Motives to praise God 1. 'T is an excellent duty in that we are so backward to it 2. It is called a Sacrifice 3. 'T is a debt due to God 4. The chief motive is thankfulnesse 5. A thankfull heart is the most proper disposition to Gospel dispensations 6. The neglect of this duty is an argument of a rotten heart Our ordinary temporal enjoyments are the gifts of God 1. The effects of natural causes are still the gift of God 2. The comforts that flow from moral causes are still the gifts of God 3. What we receive from men 't is still the gift of God 4. Whatsoever we have by the art and skill of others 5. Such things as come upon us without our care Reasons Why these are all Gods gifts 1. God is not necessitated to give them 2. We have oft forseited them by our sins 3. We are to pray to him for them Not only personal but publick prayers and praises are acceptable to God Reasons 1. Hereby the honour of God is more promoted 2. Hereby our love to one another is much quickened 3. God in a more especial manner present there 4. Herein the lively may prevail for the dull and indisposed Mercies vouch safed to the Ministers are to be accounted as Church mercies An holy rejoycing and glorying in the graces of God is lawfull What is required to our glorying in the gifts and graces we have received from God 1. An high esteem of our graces 2. A certain perswasion that we have them 3. Good grounds and Scripture-demonstrations thereof 4. The Spirit of God In what respect 't is lawfull thus to rejoyce and glory 1. As they are the fruits of Gods favour 2. As they bear up our hearts against all accusations either external or internal Wherein this rejoycing is unlawfull 1. When we rejoyce in our graces as if they were perfect 2. When we so rejoyce in them as so rest upon them 3. When we rejoyce in them as coming from our selves not God The witnesse of a good conscience is great ground of comfort What is required to a good conscience 1. That it witness according to the word of God 2. The help of the Spirit to instruct us in the true meaning of the Word 3. Pure aims and intentions 4. Inward sanctification What else is requisite to a well-regulated conscience 1. The witnessing and sealing power of the Spirit with our consciences How the Spirit of God doth not witness with our consciences How it doth 1. Effectively 2. Objectively What are the effects of the Spirit by which our consciences are rightly guided in witnessing to us 1. A purpose to leave all known sin 2. A zeal for the glory of God 3. An holy confidence in our approachings unto God 4. Love to the Brethren 5. Self-denial 6. Delight in heavenly things Distinctions concerning the testimony of our conscience 1. 'T is either particular or general 2. It witnesseth either perfection or sincerity 3. Conscience is either habitually enabled or actually prepared to testifie 4. The testimony of conscience is either alone or relating to Christ A believer may be assured he performeth duties with an upright heart What is required to a certain knowledg of our being in a state of grace 1. A firm assent to the truth of Gods promises and Word 2. A particular application of the promises to themselves What is required to an experimental discerning of our graces 1. An humble heart 2. A regular disposition in the soul 3. An holy fear 4. The help of Gods Spirit What are the hinderances which keep men from looking after an assurance of their sincerity 1. Self-fulness and presumptuous security 2. A prophane careless spirit 3. Carking carefulness 4. Despairing and discouraging thoughts Of Gods commands to get assurance The effects of our souls 1. A quiet heart 2. Spiritual
the admirable gifts and efficacious parts of a Ministry but the powerfull grace of God alone is that which doth open the doors of mens hearts Not any tractableness in people therefore the Socinian and Arminian Doctrine is with indignation to be excluded who speak of a probitas naturalis and ingenium docile a natural teachableness in some persons which doth prepare them for the Gospel and that is the reason why some are converted by the word and not others yea they are not afraid to offer violence to that Text which doth so evidently witness against them Act. 13. 48. As many as were ordained to eternal life believed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would wrest to signifie some inward Disposition and Qualification men that had fitted themselves But certainly If God so often tell the Israelites that he gave them not that rich Land of Canaan because of their Righteousness or for that they were better than others can we think Heaven and Salvation which was typified by that Canaan shall be obtained by our own worth Nay experience telleth us that sometimes the most prophane have received the Gospel when others more civilized and moralized have been great enemies to it If any have Humility and Meckness which is necessary for the success of the Gospel in his heart that is the gift of God it floweth not from nature Neither Secondly is it any thing in the excellent gifts of any men though they could preach with the tongue of Angels Though the Apostles were designed by Christ to be leaven to leaven the whole World to be salt to season all people yet too many here as the favour of death and some were the more enraged and made more obstinate in fin by how much the more affectionate he was to do them good Yet the Ministry though of it self it cannot roll away this stone or open this door of mens hearts is not therefore useless God hath appointed to convert by it We must not out of Pride refuse to wash in this Jordan as Naaman at first did thinking other waters as good I mean to think that stayiug at home and reading of good Books is as profitable because this is to neglect the instituted means by God and it is just that it thou do not seek God where he is to be found that thou shalt never finde him there where thou seekest him Though this be so yet it is God that openeth the door of mens hearts Paul said An effectual door was opened in a passive fear he doth not say I have opened it Hence Christ speaketh from heaven to the Church of Philadelphia Rev. 3. 7 8. I have set before thee an open door and no man can shut it When Christ will open the hearts of people as he did Lydia's all the rage and violence of the Devil cannot hinder it How many men are wrought upon that of all in the world you would not have exspected it who would have thought such bears should be turned into sheep Thus God sometimes continueth a Ministry to a people which doth a world of good when there are many persecutors many enemies men that have used all their fraud and power to remove it and could not any more stirr it then they could mountains While God hath converting or saving work to do by a Minister though it be but for one soul though all the rest should maliciously conspire against him yet they do imagine things in vain Observe that I place already mentioned 1 Cor. 16. 9. An effectual door was opened and their were many Adversaries There was a large door opened for all that It is true we have that Expression even in the same Chapter Rev. 3. 20. Behold I stand at the door and knock and if any man open unto me c. But that place onely implyeth our duty what we are bound to do not our ability He that knocketh must also open the door although the will is not forced in this but God hath insuperable power over it whereby he can make it of unwilling willing 3. It may fall out sometimes that God calleth a man to preach to a people concerning whom their is none or little hope of doing any good Now such who are thus called must continue in their slation obeying the will of God though they see they labour in vain This was Isayes case Ch. 6. when he is commanded by his preaching to make the eyes of the people blinde their hearts heavy It was also Ezekiels case Cha. 3. 7. But the house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard hearted so Cha. 2. 7. Thou shalt speak my words to them whether they will hear or whether they will forbear Thus a Minister lawfully called to a people must not presently think of departing from them because of the little hope that he hath to do good but must patiently and constantly wait upon the Lord in his way The case of a Ministers removeal from a people is of great difficulty and tenderness The causes of his departure may be either Internal which God onely knoweth as Whether it be a pure Zeal to Gods glory or some carnal and sinister respect or External and those externally may be either by some powerfull and cogent Providence of God as some think in the Plague or personal Persecution of the Minister or by the command of Superiours or for want of Maintenance or where he cannot have his health or hy a voluntary dismission of the people or Lastly when there is a manifest Opposition generally against the Ministry so that the madness and malice of the people force him away Thus our Saviour commandeth Matth. 10. 14. Whosoever shall not reteive you when ye depart out of that city shake off the dust of the feet Thereby to signifie say some so God would at last cast off such a people with as much abhorrency as we do the dust of our feet or else thereby to declare that all the labour and pains they had been at should one day give in Testimony against them Thus we read Act. 13. 21. Paul and Barnabas shook off the dust off their feet against the persecuting and unbelieving Jews And Verse 46. Paul speaketh boldly to them Seeing ye put the word of God from you and judg your selves unworthy of Eternall life lo we turn to the Gentiles Thus You see there may be weighty Causes of a Ministers Removeal For they are two rigid who think the Union between Pastor and people is indissoluble like that of marriage Yet among all the Causes nothing is so clear as when a when a people by their wickedness and Opposition do persecute and drive him away or when they are too refractory to the Orders of Christ that he cannot with a good conscience exercise all Ministerial duties amongst them But though this be so The frowardness and unprofitableness of a people must not