is an improper foundation for thy faith As thy faith is hereby a blind faith so thy comfort is but a blind comfort How greatly do the Popish Casuists perplex their people with such cases of conscience and about such superstitious things that they have only tradition for and that it may be not many yeares neither without any stamp or superscription of the Scripture Have not they comfort in their Penances in their Indulgences Will not their Friers and Monks not those slow beasts and idle bellies who from deluded principles of conscience do severely and austeerly mortifie themselves say They have the testimony of their consciences and make a bulwark from thence But where is the rule they go by Is it not tradition On the contrary side in another extream there is the Enthusiast who rejecteth the Scripture as a dead letter and doth adhere only to revelations to pretended workings of Gods Spirit to the manifest light within them Doe not these even boast in their joyes and ravishments Doe they not when unable to answer arguments flie to a light within them But what ground is there for this Is not the Apostles command That we should not believe every spirit but try them 1 John 4. 1. And how must that be but by the Scripture You see then that it is not conscience simply and alone but a Scripture-conscience that is the ground of comfort To leave that and to trust in our conscience is to make our consciences a Bible to attribute infallibility to our selves Now this Scrigture is not only a Rule for our conscience in matters of faith but also of manners of righteousnesse towards man Conscience must witness to thee not only that thou art in the true Religion but also doest walk in holy conversation It must testifie of thy righteousness towards man as well as of Religion towards God This was Paul's continual exercise Act. 24. 26. To have a conscience void of offence towards God and towards man There are many voluminous Tractates of Cases of Conscience De jure justitiâ Of Righteousnesse towards man And although the Scripture doth not particularly decide Law-cases yet it layeth down such general rules that by them particulars may easily be decided if our hearts were not corrupt As for example that famous rule What you would have men do to you do ye to them Mat. 7. 12. Our Saviour after he had given religious precepts about prayer c. he addeth this to shew that Religion and righteousness must alwayes go together And Adrian the Emperour was so affected with this Rule saying He had it from the Jews or Christians that he commanded it to be written on the doors and gates of his Palace and before he would punish any offender would inform him of this Rule And our Saviour saith This is the Law and the Prophets A great expression Look then to thy conscience that it take the Scripture for a Rule in its adequate nature For faith and conversation this is no rule for conscience to go by Others do say every one is to look to himself but the word of God that must bear evidence to thee by thy conscience Secondly To the right guidance of our conscience in witnessing to us there is not only required the Word as a Rule But the Spirit of God to enlighten thy mind to receive the true meaning thereof Such are the powerfull delusions of Satan that when he can no longer dethrone the Scripture from its authority but men will appeal to that then he looketh about to advance his Kingdom by the Scriptures ill handled and wrested to corrupt opinions and by this means men are brought into a worse condition and more incurable then those who walk by no Scripture at all For if a man be delivered up to this perswasion that his opinions and wayes are allowed by Scripture warranted by Scripture what way shall we take to reduce him The Apostle Peter telleth us of some unstable and unlearned men 2 Pet. 3. 16. which did wrest the Scriptures to their own perdition And nothing is more ordinary which made Luther say That the Bible was the Hereticks book not in the sense the Papists do accusing it thereby of insufficiency and imperfection But for the dignity of it having such authority that every Heretick would gladly runne to this Sanctuary The Scripture then though a perfect Rule yet is not enough to guide our conscience unless the Spirit of God as is promised lead us into truth As the Sunne though never so full of light yet cannot guide a blind man We grant indeed that the Scripture is but a dead letter and of it self without Gods Spirit doth not enlighten the mind and convert the heart Only we say The Spirit doth this in and by the Scripture and that all mens consciences impulses light revelations and joyes must be examined and stand or fall according to this Rule Let this be granted and then we plead as fervently as any can for the work of Gods Spirit This must enlighten the conscience to be able to understand and believe the things revealed there Hence the Disciples could not attempt their office of publishing the Gospel without this assistance from the holy Ghost John 16. 13. he is said To guid them into all truth To guide them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this signifieth that they did not know the way or if they were in they would quickly divert into by-paths if this Spirit did not guide them When David said The Word was a lamp and light to his feet If we understand it effectually so that it did not only propound the light objectively but that also he was subjectively thereby illuminated this doth necessarily presuppose the work of Gods Spirit No wonder then if so many may be exceedingly acquainted with Scripture be ready with some Texts upon every occasion yet for all that be deluded with errours because they want Gods Spirit to enlighten them and instruct them thereby Let us look upon the Jews the sad dest object in the world at this day they have been so skilfull in the Old Testament that some could remember how many words and syllables were therein and that is read to them daily yet who more maliciously opposite unto the Lord Christ promised in the Old Testament than they are But the Scripture giveth a full reason thereof The veil is upon their eyes And long before there was such a prediction of this spiritual judgement upon them That seeing they should not see hearing not hear lest they understand and be converted Therefore to have a pure and true conscience we must be sure to pray and exercise our selves herein that the Spirit of God would direct us into the true sense and meaning of the Word which is to be expected in the holy use of those means which are necessary to find out the sense thereof For you must not expect that Gods Spirit will immediately reveal the sense of the Scripture without
putting on the new man Austin wrote much against this way of lying And certainly seeing that words are appointed to signifie our mind to another if we pervert them to the contrary end to deceive them we doe overthrow the foundation of spiritual and civil societies It is one thing indeed not to reveale all the truth when not required or commanded this may sometimes be done but to deny the truth or equivocate this doth no wayes become those who with sincerity and not with fleshly wisdome are to propagate the Gospel If you say for all the Church of Rome hath used such carnal policy yet she continueth in her externall prosperity she is not blasted and crossed in her designes and therefore Bellarmine would take advantages of the Protestants by this If saith he the Church of Rome be so vile and impure as you say she is if she use all those unlawfull and ungodly wayes to keep up her glory then it 's the greater argument that her constitution is of God that all her craft and wickednesse hath not yet ruined her But to this doubt it is easily answered That by the Scripture we know it is foretold that he must prevaile for a long time in the Church and therefore their successe notwithstanding all their cruelty and craft is not to be any stumbling block to such who believe the Scriptures The third instance of fleshly wisdome to propagate Religion by is To indulge men in their lusts and sinnes that so the party which followeth them may be the more numerous This is fleshly wisdome in an high degree of impiety and yet in this also the Church of Rome hath beene notorious when other Churches have by their good Discipline cast out some offenders for scandalous impieties They have appealed to the Church of Rome in that case and she craftily laying hold on the opportunity hoping thereby to establish her Supremacy would like Absolom say to every one that came that his cause was good and by this policy in indulging and encouraging such licentious offenders whom other Churches would not endure as members At last with other politick devises she arrived to that amplitude of power she now glorieth in We might instance in other subtil forgeries as the corrupting or denying some Canons made in the Council of Nice thereby to translate the chief Patriarchship to her self a famous cheat and discovered most palpably to the shame of the Romane party of which there is much in Ecclesiastical Authours as also the pretence of Constantines donation a forged he like the rest This I shall insist upon as greatly considerable The indulging of people in prophanenesse as also in horrible ignorance that so they may rule without controll And how well were it if this fleshly wisdome were inclosed in the Romane Conclave Are there not too many in the Protestant Churches that out of a desire either to please men or increase their earthly advantages promote a promiscuous admission of all to the Lords Table making no difference betweene the clean and unclean This I confesse is the way to be applauded by the most This is that which will give best content to all This is accounted wisdome and moderation but Wisdome is justified of her children and the holy institution of Christs will be owned by those who worship God in Spirit and truth But this fleshly wisoome whereby we please all and indulge men in their lusts is seldome successefull but fire will come out of the Bramble when it doth not out of the Fig-tree to consume I meane even prophane and wicked spirits are many times stirred up by God to oppose such corrupt Teachers when the godly meddle not at all For God doth many times make use of the wickednesse of one ungodly man to torment another Yea Luther's first stirrings against the abuses of Popery were not so pure and sincere as afterwards when the light and grace of God came more upon him It is therefore a great duty incumbent upon the Ministers of the Gospel to walk sincerely by Christs rule in their pastoral exercises avoiding this fleshly wisdome which though it may seeme sometimes to prevent a mischiefe yet as it did to David doth afterwards plunge in a greater calamity And indeed going to carnal policy in Church-administrations is but like going to witches and wizards forsaking Gods way which never bringeth a perfect cure Fourthly Then is carnal wisdome used to propagate Religion When by it we propound carnal and selfish ends to our selves not the glory of God and advancing the power and purity of his Ordinances This is that which Paul doth principally disclaim I seek not you but yours saith he in this Epistle 2 Cor. 12. 14. And that they might be perswaded hereof he would take no maintenance of them but made use of other Churches that he might spare them yea sometimes working with his own hands How farre this is imitable by the Ministers of the Gospel now as many do upbraid them with this example of Paul will be clearly and fully evidenced God assisting in its time for we shall meet with this part of Paul expresly mentioned and insisted on by him in this Epistle But it is worth the observation that Paul by no way he took could escape the slander of a self-seeker For if in that case he had burdened the Church of Corinth the false Apostles would have calumniated him as using a cloak of covetousness and seeking himself But now because he will not do so see how this is interpreted as a carnal designe also for so he bringeth in their objection vers 16 Be it so I did not burden you but being crafty I tooke you with guile This was suggested against Paul they made this construction of Paul's not burdening them that he did this out of craft that they should think themselves the more ingaged unto him and so by this means he get the more dominion over them Thus what shall Paul do if he doth not take maintenance it is his craft and if he doth it is his craft By this instance we see how much we are to avoid all fleshly wisdome for do what we will it shall be charged upon us Only when we have this sincerity of conscience within to comfort and support us this will be a means to make us bear the slanders of enemies with greater alacrity Now as we said then we may certainly conclude we are guided by fleshly wisdome when our aimes in our ministerial way is either glory and applause which was the poison of the Pharisees duties or earthly wealth and external pomp which motives do easily creep in unlesse grace be the porter to keep the door of the soul We see even the Disciples themselves and that twice contending about superiority and once this was done when our Saviour was fore-telling them of his sad sufferings and how they should be scattered And truly this should much prevail with us to walk by sincere rules because nothing doth
our knowledg true when it is conformable to the thing it self but then is the thing true when it is conformeable to the knowledg of God So that herein is the Infiniteness and excellency of Truth as it is in God manifested above that which is in man So that man may well respectively to God be called a lyar There is no truth in him Now because truth as it is in God is invisible and the same with his Essence and we are never able to cown to know Truth but by God Hence we have the Scriptures given to the Church as the rule of truth All truth is from God whether it be natural or supernatural When any of the Heathens have found out Truth it was from God even as all fashood is from the Devil so that when the Godly do lye 't is from the Devils temptation the Father of lyes Thus when wicked and ungodly men have uttered truth it hath been of God Now because Supernatural truth could not be discerned but by Divine Revelation and pacefaction Hence it pleased God to make known in his Word What is that truth which will lead us to Salvation So that seing we are not able to behold truth as it is in God we must look upon it as it is in his Word for God is the hidden Truth as it were the Word is the revealed truth Therefore whatsoever is Scripture we may conclude of it as sure and firm Truth coming from the supream truth If then ye ask as Pilate did another way What is truth I answer thee The Scripture is truth No men are true any further than guided by Scripture and led by the Spirit of God accordingly Oh that therefore you did more aw your hearts with the truth of Gods Word If that say sin will be bitter in the latter end though it may bring profit and pleasure for a while believe it against all the wicked men in the world and say I do more believe this Text this Place of Scripture than all which the wickedness of men may oppose against it 3. In that God is true Herein he differeth from man and is thereby opposite to the Prince of darkness He differeth from man Therefore it is said Numb 23. 19. God is not as man that he should lye or Repent To trust in man is to lean upon reads Yea hence it is that because God only is Truth no pastors or Officers in the Church are to be believed any further than they bring the Word of God It was Christ alone God and man that could say I am truth Neither Austin nor Luther nor Calvin can say I am truth Not that therefore the Ministers of God are therefore to be laid aside because they are not infallible For God hath commanded us to hear them and to submit to them only we are not ultimately to depend on them The Church is called the Pillar of truth because she doth declare and hold out the Truth but she is not the Author of it We are then to conclude of all men that of themselves they have no Truth they need the Spirit of God to guide them therein And then hereby is an Opposition in God to the Devil As God is true so the Devil is the Father of Liés John 8. 44. when he speaketh of his own he speaketh a lye Now then consider how inexcusable every wicked man will be For on the one side Christ who is Truth it self he speaketh to the sinner to repent to reforme promising Everlasting Happiness to him Christ saith Thy sinnes have no pleasure no profit in them thou wilt finde them prove a lye to thee On the other side The Devil he tempteth thee contrary to Christ he telleth thee sin is sweet it is good and profitable to sin he biddeth thee follow the lusts of thy soul thou shalt not be damned for all that and now thou believest this Devil this Father of lies rather than Christ Oh how unsufferable is this how great is the Patience of God towards thee What hearken to the Devil before God But even thus Eve did at first she believed the Serpent more than God and thereby brought ruine upon her self and Posterity Oh that we could convince you enough herein that you may see with what madness and folly your sinnes carry you away while you listen to the Father of Lies who is the Adversary of your soules rather than Christ who mourneth over you saying Oh that such a sinner did know the things that maketh for his peace 4. From this truth of God Hence it is that we are so much commanded in Scripture to believe on him to trust in him and to depend upon him which indeed is a quiet and blessed life For what is that maketh thy heart like a Sea What is it that causeth one wave to rise up after another in thy soul Is it not because thou dost not depend upon this truth of God Were thy soul more assured here in the frame of thy spirit would be more joyfull Two Temptations amongst others there are wherein the soul cryeth out as in a Whales belly not knowing what to do◠whereas the confidence of Gods truth would presently satisfie the soul The first is In matters to be believed about the Doctrine that is delivered there For because that is wholly supernatural above our humane reason though not contrary to it hence it is that we have many fluctuations of spirit and our understandings are with difficulty captivated unto the Word of God Though these temptations about the Truths of Christian Religion are not incident to all the Godly and it is a special mercy to be preserved from them yet upon some they have come like a violent storm and therefore there is no way to stand disputing and arguing but to say God is true the Word is true I believe when I cannot dispute as one Martyr said But then a Second temptation which is like a continual thorn in the sides of the Godly is their Diffidence and distrust about the Promises of God They do not live and walk as if they were true So that never did any Heretick more subtilly cavill against the Doctrine of the Scripture than they do argue against the Promises of the Scripture Whether they be such as belong to the Church or to themselves To the Church when they read the Scriptures they finde such glorious and excellent Promises that they exspect she should alwayes have Halcyon dayes that her enemies should alwayes be vanquished but alas they finde experimentally the contrary They cannot see how Gods Words and his Works how his Promises and Providences do concurre together But the reason of this is from themselves They do not take a right way to understand the truth of God in this particular for these three Causes which commonly make the sense to erre about the Object although to speak properly the sense doth not erre but the judgment of a man discerning according to sence for
zealous was Paul in desiring this for the Jews We read of a notable expression Epist 3. of John ver 2. There he wisheth Gaius as much health to his body as he had in soul How excellent was his soul that was in better condition than his body SERM. XXIII Of the Name Nature and Preheminence of the Grace of God above all other things 2 COR. 1. 2. Grace be to you and Peace c. THe next thing considerable in these words are the particular mercies prayed for in this Salutation The first whereof and that which is the efficient cause of all other things is Grace The Common-place in Divinity De Gratia Dei of the grace of God is of a very vast extent and most of the Popish Arminian and Socinian errours arise from the mistake of the use of this word in the Scripture but it would be impertinent to grasp that whole controversie I shall not treat any more of it then what may relate to this Text. We may therefore briefly take notice of the use of it to our purpose That the first and most principal signification of it is the favour and mercy of God towards us for it answereth the Hebrew word Chen which comes of a root that signifieth to have mercy So that when the Scripture faith We are justified by grace we are called by grace we are saved by grace The Popish party doth grosly erre taking grace there for something in us wrought by the Spirit of God whereas it is indeed without us even the Attribute of mercy and grace in God So that the meaning is We obtain such glorious priviledges not because of any thing in our selves though never so holy but because of the meer grace and favour of God without us Grace then in the most frequent and principal signification of it denoteth the favour and goodness of God But then In the second place It is used sometimes for the Effects of this Grace For as mercy is sometimes taken for the attribute in God and sometimes for the effects of it So likewise is grace Hence it is that Gods grace is sometimes put for the Gospel and the preaching of the Word This being meerly from his grace that he vouchsafeth such a mercy to his people Act. 20. 24. Tit. 2. 11. Sometimes it is taken for the good success and special assistance that God giveth unto the preachers of it Act. 14. 26. 1 Cor. 15. 10. Yet not I but the grace of God viz. assisting and giving success to my ministerial labours Again It 's applied to those common gifts of Gods Spirit which were so wonderfully vouchsafed in those dayes To speak with tongues to work miracles these are called the grace of God though some would distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and offices in the Church are called Gods Grace as Paul did his Apostleship Rom. 1. 5. because it's the meer grace of God that hath appointed such Offices in the Church Lastly That which the Roman Church makes the more ordinary sence that indeed is sometimes but seldom to be found in Scripture viz. to signifie those habits and principles of holiness which are with in us There are some indeed who say The Scripture never useth the word Grace in this sense but some places seem to be clear Col. 3. 16. Col. 4. 6. Heb. 13. 9. 2 Pet. 3. 18. And therefore we may truly call that work of God in us Grace so that we do not make it to justifie or save for that is the grace of God without us Observe That the grace of God is to be desired by every one in the chiefest and first place This we should earnestly pray for that whatsoever God would deny us yet that he would give us his grace and favour We are I say to desire it not only above all temporal and earthly comforts above riches honours and long life but even above the sanctification and holiness of our souls which God worketh We are to desire his grace more than grace in our own hearts for this is the effect of that and this alone being imperfect in us could not justifie or save us Let us discover this rich treasure of Gods grace though the Apostle Ephes 2. 5. calls it The exceeding riches of his grace so that we can never speak to the full of it though we had the tongue of men and Angels still there is more in the grace of God than we are able to fathom We must therefore speak and understand as children about it till in Heaven this imperfection be done away And First We must know that God hath several attributes tending to the same thing yet do not ionally differ There is his Goodness whereby he is willing to communicate of his fulness to the creature Thus he was good to Adam making him so glorious a creature There is his Mercy and that is whereby he pitieth his creature being cast into misery There is also his Patience and Long-suffering which is extended to sinners that do for a long time rebell against him when he could if he pleased destroy them every moment in hell And lastly here is this property of Grace whereby he is called a gracious God And this the Scripture doth speak of as the most glorious and comfortable attribute and that doth imply these things 1. That whatsoever good God doth bestow upon us it cometh solely and originally from his meer bounty and good pleasure So that there is nothing in us that may in the least manner either merit with God or move him to be thus gracious So that we can never hear of this word Grace but it should presently humble and debase us it should make us condemn our selves and give all to God For if it be of grace than there was no motive in us God out of his own bowels doth this for us Rom. 1. 5 6. The Apostle speaketh very fully to this If of grace than it is not of works otherwise grace is no more grace So that to acknowledge the grace of God as Pelagians were forced to do and so Papists and Arminians do yet at last to divide between grace and our selves to make us co-workers with it yea to make it effectual this is to take all away really that we had given verbally before So that if it be Gods grace we must not give so much as the least sigh and desire to our selves all cometh meerly from the good pleasure of his own will 2. Grace doth not only thus imply a pure and only original from God himself excluding us but it supposeth also a manifest unworthiness in us and a contrary desert to what God bestoweth upon us Therefore grace in the Scripture language supposeth sinfulness in us that we deserve to be abhorred and cast out of Gods presence Hence justification and pardon of sinne are attributed to the grace of God
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
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
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
be applyed to you how can ye have comfort if ye live in the waies of sinne doe not any thing that may chase away this comfort if we preach never such comfortable truths if thou by thy negligence and unmortified walking dost deprive thy self of consolation then know the blame lieth in thy self and not in the Ministery Thou criest give me a word of comfort how can we comfort him whom God would not have comforted SERM. CXLVII God only the Lord of our Christian Faith 2 COR. 1. 24. For by faith ye stand THis last clause saith Calvin other Interpreters either take no notice of or else do not clearly instruct about it for whereas it is plain by the causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is brought in as an argument of something preceding it is very difficult to finde out the reason Those Interpreters that take notice of it are divided Some do make it a reason of the words immediatly foregoing Paul was a helper of their joy because they stood firmly in the faith for although there were some who denied the resurrection yet that was not the doctrine of the Chuch in general nor was it puhlikely professed by them It is true many abuses there were in practice both civill and religious yet because they did firmly retain the true faith therefore it was that he would not wholly cast them off as no Church Their true doctrine which they professed made him the more hopeful of them and certainly the pure sound faith professed by a Church though otherwise greatly corrupted maketh it to have the essence and life of a Church and withall suggesteth hope that God in time will make them an holy practical Church as well as a sound Orthodox one Hence Paul in his first Epistle to the Thessalonians c. 3. v. 5 6 7. doth much rejoyce in their faith that they stood stedfast therein When I could no longer forbear I sent to know your faith As also Timotheus brought him glad tidings of their faith And again we were comforted in our affliction by your faith and this interpretation is very probable and not to be wholly rejected But then a second is more probable and that maketh it a reason of the former part of the verse We have not dominion over your faith for by faith ye stand stedfast Insomuch that if I Paul or an Angel from heaven should preach unto you another doctrine yet you beleeve in the truth as Gods truth and not mans truth So that God alone hath the dominion over your hearts in beleeving Thus it is a very fit and proper reason Hence Heinsius thinketh there is a transposition of the words which is usuall with Paul and that they should be inserted before the later clause thus Not that we have dominion over your faith for by faith you stand Whether we reade it objectively you stand in the faith or instrumentally by faith you stand it is not much materiall Neither are we to render it in the past signification you have stood because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek as if the Apostle did imply they formerly had indeed stood in the faith though lately they grew wavering for it is usuall to use the preterperfect for the present especially when a continuance or perseverance is intended as Matth. 20 Why stand ye here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle all the day long Both these interpretations may be conjoyned but because the latter is the most considerable Therefore I shall insist on that and observe That the Christian faith is of that nature that it doth respect and relate unto God only We believe not in men but in God Whether we speak of dogmatical or fiducial faith they cannot have any other bottome to stand upon but the authority of God himself Thus saith the Lord Thus it is written is the ground of all true Christian faith which truth deserveâ—h explication in some particular Propositions As First There is an humane and there is a divine faith which onely deserveth the name of Christian faith and to which onely the promises of God doe belong An humane faith I call that when men doe beleeve principles of Religion meerly upon humane motives that is the ultimate reason and motive into which their faith is resolved These humane motives are manifold as the Authority of the Church the Authority of Ministers and Pastors our education by parents custome and universality as also the Laws and Edicts of a Magistrate commanding such a Religion to be received and no other Now whosoever maketh this the chief reason of the profession of his faith is upon no better ground than the Turkes is for their Mahumetan the Papists for their Popish faith Insomuch that many Protestants Turkes and Papists though they exceedingly differ in the materials of Religion yet agree in the formali motivo they believe so and so because brought up in it because commanded by their Civil Magistrates It is that which the Papists upbraid us with that our Religion is but a Parliament-Religion or a Queen Elizabeths-Religion because when they established it the Land generally received it Now to this we say That no doubt the generality of people except such as are enlightned by Gods Spirit doe receive even the Christian or true Religion but upon civil and humane respects and therefore when Emperours have been Arrians the people have been Arrians when the Kings of Israel were Idolaters the inhabitants became Idolaters And thus when the Kings of the Earth have been Papists the people have been Papists also So that they cannot object any thing more against the Protestant Religion than we may against the Papist Onely we adde a further position which introduceth a divirâ—e faith which they overthrow and so by consequence teach no more than an Lumane faith For we hold That every private believer is bound to have an explicite faith of the things necessary to salvation and this faith we say is knowledge the ground whereof is the Authority and Testimony of God in the Scripture So that we doe not believe in Magistrates nor in Ministers nor in the Church trusting our faith and salvation upon them but the word of God onely whereas the Papists do expresly affirm That a private Christians faith is enough to salvation if he content himself with this That he believeth as the Church believeth never troubling himself in reading of books or searching of the Scripture As Valentia's known instance of a Merchant brought in by him disputing What Religion he should be of doth evidently declare So then a Papist as a Papist cannot reach any higher than to an humane faith For though they will not yeeld the Authority of the Church to be an humane Authority yet both reason and experience doth fully convince that But let us come to our own people and sadly bewail the ignorance and stupidity of Protestants in general who are not moved by any divine motives or Scripture-respects to imbrace
as if he were in Hell already Can a man then believe this to be Gods Word and yet be so desperately mad as to live in a full contrariety to it If therefore this very Epistle be received as the Word of God that it 's no Apocryphal or humane Invention but Paul wrote it as inspired and directed by the Holy Ghost How can ye how dare ye reject the counsel and admonitions contained therein both as you are a Church and as you are particular persons But to enlarge this Doctrine consider these things First That the meer prefixing of a name though of some holy Authour is not enough barely of it self to confirm the Divine Authority of the Scripture For although indeed most of the Books both in the Old and New Testament have their names prefixed yet some of them have not as of Judges So in the New Testament the Epistle to the Hebrews hath not the name of its Authour But these are few only in respect of those whose Authours are known All the Prophets begin their Prophecies with their Names and the Authority they have by God that greater faith may be given to what they deliver If then the Authour of some Books be not known yet if these Books have all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and marks which other Books have for their Canonical Authority then they are to be received as the Word of God Therefore I say a meer Inscription of the Name without other signs is not enough for there are false Gospels that go under the name of Thomas and Barnabas yea there is a third Epistle said to be of Paul to the Corinthians and Paul's Epistles to Seneca are mentioned by Austin and Hierom with some respect though both Papists and Protestants reject them as Apocryphal We must therefore besides the Name consider those other Arguments which prove the Divine Authority of the Scripture and see whether they be in it or not It doth appear that even in Paul's time there were some deceivers who would counterfeit Letters as if written by Paul and set his Name thereunto to get the more Authority This he informeth the Thessalonians of 2 Thess 2. 2. That they should not be shaken in mind by word or letter as from him c. You see there were some that preached the instant approach of Christs coming and they alledged Paul for it Paul said so and Paul wrote so Hence it is that to prevent such mistakes he doth so often mention his own hand in writing The salutation of me Paul with mine own hand 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Thes 3. 17. Phil. 1. 9. he put his own hand as well as his own name to his Epistles Secondly Consider that Paul and so all other Pen-men of the holy Scripture they were not the principal Authours but instruments used by God and that not in a general or common way As when godly men make Sermons or write Books but in a peculiar and extraordinary manner So that there could not be any mistake or errour This is witnessed by Paul 2 Tim. 3. 16. All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by inspiration All Scripture And although the Books of the Old Testament were it may be then only written yet it holds by proportion of all that shall afterwards be written Peter also confirmeth this 2 Pet. 1. 21. For the Prophese came not of old time by the will of man but holy men spake as they were moved by the Holy Ghost The whole Word of God then came not by mens inventions neither was it any designe in them to make such a Canon or Rule for men to walk by but they were inspired by God both in the speaking and writing of it so that both for matter and words they were infallibly guided And therefore though Chrysostome and others do admit of some repugnancy in the holy Writers of the Bible in matters of lesse moment and say That this makes more to prove the Divine Authority of the Bible because hereby it doth appear that they did not all conspire and agree together yet this is dangerous to hold so For if they might erre in matters of Less moment why not in greater Besides the Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture that is the whole Scripture in all the parts of it So that the Bible it 's Gods Book it comes from him he hath commanded it as a Rule in which we must search and by which we are to order our lives Oh then with what reverence and respect should we receive it There we see the mind of God the will of God who would not think that there should be nothing done in the Church of God but what is according to the Bible the Doctrine of the Bible the Worship of the Bible the good Order of the Bible Yea that there should be nothing done in Nations in Cities in Towns in Villages in Families but what the Bible commands For that being the Word of God all Laws all humane Authority and Power are to submit to that And certainly this is an infinite mercy That in all things necessary to salvation we may know the will of God what he would have us to do It 's not then Paul or Peter but God himself whose Authority you despise when you will not obey the commands in their writings for they are but the Pen-men or rather those that did dictate it for Paul had some others sometimes to write his Epistles as it 's thought Tertius wrote that to the Romans Therefore because he wrote that to the Galatians with his own hand he takes notice of it Gal. 6. 11. that thereby they might be the more earnest against those false teachers that would bring in the Ceremonial Rites for Justification yet though the Holy Ghost did thus inspire and direct the holy Writers thereof both for matter and words that doth not hinder but that it was in a sutable way to their Gifts and Parts Therefore there is a great difference between the Prophet Isaiah's and Amos's Prophesies in respect of the style and so of Luke and John Hence thirdly Seeing the Scripture is thus inspired by God and the Pen-men were moved by him in the composing of it this should teach us to rest satisfied in the style and method of it For the style because it hath not the florid and Rhetorical Ornaments that humane Authours have therefore some have disdained it Yea how many had rather read some quaint English Books or Poets or Oratours rather than that Oh be ashamed of that curiosicy and vanity of thine if thou art not ashamed to believe in a crucified God in Christ though born in a manger Why of such a Scripture that doth in a plain but majesticall manner relate these things They say where mines of Gold are there groweth little Grass and few Flowers Thus where divine and holy matter is affectation of words and humane eloquence would be a
disparagement to it The Scripture is in a style full of Efficacy and Majesty sutable to God who speaks it and therefore the very Heathen could say That Moses wrote his History like one that was of God And for the Method also that some are Historical some Prophetical some Moral all this is from the Wisdome of God Therefore it 's prophane arguing on Bellarmin's part who saith That if God had intended the Bible to be Rule of Matters in Faith it would have been put into some other mould like a Catechisme or some Body of Divinity But what arrogancy is this to prescribe to the Spirit of God And this may satisfie us in that Question made by some Why Paul did write thus in an Epistolary way Why it was by way of Epistles that he wrote rather than in another manner For although some give Reasons as Because it was the way of the greatest and most learned to answer to questions propounded by others Hence we have the rescripta and responsa prudentium Or because it 's a more familiar way and apter to beget love Hence Gregory called the whole Bible An Epistle sent from the Omnipotent God to Mankind Though I say these Reasons be given yet it 's best to acquiesce in the Wisdome of God Fourthly Christians should not willingly enter into those Disputes which are apt to be raised about the Authority of the Bible and how we come to know they are the Books of God Austin spake fully to this when he acknowledged that God had taught him that such were not to be heard who would say Unde seis hos libros c. How do ye know these Books to be from the Holy Ghost and that the Authours thereof were guided by him For this is the first principle of Christianity We cease to be Christians if we deny the Authority of them So that as in all Arts there are the prima principia which are not to be questioned and are indemonstrable So is the Scipture to Christians They are like the Sunne that is visible by its own light And indeed it would be a vain attempt to undertake such a proof to a Christian seeing nothing can be apprehended of greater Authority with him than the Scripture it self Therefore the people of God should stop their ears against all such Disputes For it was the Devils way of old to make Eve question the truth of Gods Word Yet In the fifth place Because the importunity of Papists and Heretickes yea and sometimes the Devil himself who doth assault Gods own children In this very point it is good to consider these particulars First That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed as we have to believe any works were made by humane Authours That Plato's works were made by Plato that Tully's works were made by Tully thus that Paul's Epistles were made by him Yea we have farre greater reason for there were miracles wrought by most of those who wrote those Books which could not but confirm their Authority in writing whereas Plato and Aristotle these never wrought any miracles Now then if there were no more this is something That there is not so much reason to doubt of these Books as made by such men then of any humane Authour that ever wrote And as thou hast no doubts there so neither may any be made here But In the second place We must go higher for this is but an Humane testimony and so only begets an Humane Faith They introduce Humanity in stead of Christianity who affirm We believe that there was such an one as Jesus of Nazareth upon no higher motives then that there was such an one as King Henry the Eighth Therefore this principle once granted as it must be then it will necessarily follow That we must receive the matter therein as the word of God and not of man For this being their Writings and they therein declaring that they are sent of God and that their Doctrine is of Heaven it must necessarily follow That the ultimate motive of our Faith is that Divine Revelation and Authority appearing therein So that if this be cleared in an humane way that such men there were once and they wrote those things as the malicious adversaries who wrote against them do confess then they therein declaring of whom they come and from whence inabled we do no longer receive their works as we do humane works but as the word of God Humane Faith may make way for a Divine Faith but this Divine Faith cannot be ultimately resolved into it And if to this In the next place you adde The wonderfull Doctrine informing us about God and the way of reconciliation of a sinner with him as also the purity and holiness of the promises the excellency of the reward promised and the terrible threatnings denounced as also the fulfilling of predictions spoken of many years before the miracles wrought to confirm it the Universal Consent of all Christians in those Books except some doubt for a while about a few which was afterwards quickly removed as also the patient Martyrdom of many millions to testifie this truth These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart But that these may perswade thee Thou art earnestly to pray for the Spirit of God which alone worketh a Divine Faith in us in and through the Word without which though all those Arguments be spread before us yet we remain Atheists or Scepticks Use Is this Epistle then of Divine Authority Is it not so much Paul as God by Paul Take heed then of rejecting any duty or truth contained therein Among other passages take notice of that 2 Cor. 4. 15. He that is in Christ is a new creature old things are passed away all things are become new If this be received as a Divine Truth then what will become of you who yet lie in your old lusts and sinnes Is this Gods Word Oh tremble then thou that hast thy old rags upon thee None is in Christ but a new creature Is not this place enough to convert the whole Congregation Do ye need any more to cast off all your former impieties But how long shall we complain Who believeth Gods word SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe next thing considerable is Paul's description from his Office and that is an Apostle He nameth his Office thereby to be received with Authority And that they might honour his Calling it being of great consequence for those who come in the Name of the Lord to be assured of their Calling The word Apostle is sometimes used more
He may justly expect Gods assisting of him with such qualifications of zeal and courage as are necessary to that work Thus the Apostle speaking of all the Ministers of the Gospel saith We have not received the spirit of fear but of power and love and a sound mind 2 Tim. 1. 7. It 's God that giveth us such a spirit where God calleth to an Office there he giveth suitable assistance For as it is with the general Call of Christians because God calleth them to holiness therefore he furnisheth every one with grace without which happiness cannot be enjoyed So it is in peculiar special Offices if in civil he gives Saul another spirit and much more in holy functions Hence he Isaiah's lips with a coal of fire from the altar Though Jeremiah pleaded he was a child yet God promised to enable him And when Moses did again and again excuse his inability to the Office God put upon him The wrath of God was kindled against him Exod. 4. 11. saying Who hath made mans mouth who maketh the dumb or deaf c Have not I the Lord If then God calleth he can give wisdom mouth and spirit such as none shall be able to withstand Oh then what a comfortable support is here When thou art dejected under the thoughts of thy insufficiency and weakness thinking thou shalt fail under the burden and prove a reproach to the Office Yet because God hath called thee thou mayest imbolden thy self thou mayest say Lord I cam not hither of my own will I am not in this place and Office by my own seeking but all is of thy will and ordering and therefore do thou own thy own servant Though I am weak thou art not who is the Father of Spirits but thou alone Therefore under all imperfections do thou runne unto God who hath set thee in that Office 2. As he may expect assistance so also Protection and Defence in all the dangers they are assaulted with For it cannot be but he that is called of God if he do the work of God zealously and impartially but he will raise up many enemies and find great opposition in his work Now as our Saviour told his Disciples of their danger That they should be haled before Rulers thrown into prisons and cast out of Synagogues yet he bids them Take no thought what they should say viz. not in a sinfull distrustfull manner because at that very time it should be given them what to speak Mark 13. 11. He doth not forbid a lawfull premeditating but that which is accompanied with slavish worldly fears and humane distrust as if the Spirit of God would not be ready to assist Doth not Paul reckon up the several dangers that he was every day in insomuch that his safety was every day miraculous Yet God delivered him out of all He prayed to be delivered from absurd and unreasonable men and God heard him Thus Jeremiah likewise he did undertake a very difficult Province he was to deal with Scorpions and tygers yet Jer. 1. 17 18 19. God bids him Not be dismayed at their faces for he had made him a defenced City an iron pillar and a brazen wall c. They might fight against him but never prevail This then is a blessed reviving when in the midst of all thy assaults all the troubles thou dost conflict with this man reproacheth thee that man revileth thee thou canst appeal to God O Lord Is not all this because I do the work commanded Is not all this because thou hast sent me and because I am an Embassadour in thy Name Certainly if David did so severely avenge himself upon the Ammonites for the injury done to his Embassadours No lesse wiâ—l God reward those who despise those he sends And therefore it 's one of the great wonders in the world That Christ hath maintained a Ministry in his Church for so many hundred years when all the malice and policy that could be devised hath been imployed to overthrow it Yea God hath in most ages still stirred up some with admirable zeal and courage to withstand the deluge of corruptions that were in those daies and though many have been violently put to death yet some have been wonderfully protected as John the Evangelist Athanasius and Luther 3. They may expect wonderfull success and fruitfulness in their labour For seeing God hath sent them and they come in his Name their labour shall not be in vain The Apostles though few were made salt enough to season the whole world At one Sermon Peter converted three thousand Rom. 15. 19. Paul tels us The Gospel did spread it self by his preaching yea some of Caesars own houshold became converts Thus doth the Lord wonderfully cooperate with his own instruments insomuch that Divines have a Rule Qualis vocatio talis successus yet this must be wisely understood for as in the Scripture many precious godly women went barren and had the reproach of not bearing children as Sarah and Hannah So many eminent servants of God though called by him and owned as it were by name yet have not had such success in converting of souls as others had Yea Christ himself did not convert so many as the Apostles Isa 49. 2. Christ speaks notably to this of this protection by God yet the little success he had So that it 's the Scriptures complaint of stretching out the hands in vain all the day long to a gain-saying people Therefore we are to distinguish of people for they are either such as never had the Word of God preached to them or such who though enjoying of it for many years yet have so universally apostatized that a Reformation is like a new plantation of the Gospel Now to such a people as these commonly the Word hath been successefull and multitudes have been caught in the Net of the Gospel Commonly at such seasons there hath been a preparedness made for the Gospel to run and to be glorified Thus you see the Romans Corinthians and many Heathenish places were converted from their Idols to serve the living God Thus also among the Jews when Christ came as a reformer to that apostate people he saith That the harvest was great but the labourers were few Luk. 10. 2. There were more to be converted but no instruments to do it and therefore he bids them Pray unto God to send labourers into his harvest As with ground new broken up there the labourer hath the greater hopes But in the second place There are a people that have long lived under the means of grace and have often resisted the Spirit of God in the Ministry Now for the most part there is very little conversion wrought on such Not but that Gods arm is as strong as ever and the Word is as powerfull an instrument and God doth approve of his Officers only the unworthiness and unprofitableness of the people have deserved that God should give them up to spiritual judgements and that no
minds of men alike that he would bless the Church with this Unity Oh how greatly would godliness flourish errours be discouraged if it could be said of all believers which is spoken of the primitive Christians often That they met together with one accord and with one heart Oh how blessed is it to see the whole Church of God rather than one family or City to dwell together in Unity The next thing observable is in that Timothy who is here called a Brother is at other times very often called a Sonne And besides the Reasons insisted on the last day there is another mentioned Phil. 2. 22. that Paul was as a Father to him instructing of him about his Ministerial Office and therefore had two Episties wrote to him for the managing of Ecclesiastical affairs in a godly manner This great help and tuition as it were Timothy had from Paul being made a Church-officer while he was young Observe That it is of great consequence to such who in their young years are set apart for the Ministry to have the guidance of those who are more solid and experienced Thus Christ himself though he could have immediately furnished his Apostles with admirable and sufficient abilities for the great work of Apostleship yet kept them two years as the Harmonists gather under his peculiar charge and information In the Old Testament likewise though the gift of prophesie was by immediate inspiration yet we read that even then there was the Colledge of the Prophets and the sons of the Prophets 2 King 2. 7. So we read 2 Chron. 34. 22. of the Colledge of the Prophets Hence it is also in the New Testament that the Apostle directing of Timothy how to keep up the sound Doctrine of Christ after his departure giveth this notable instruction 2 Tim. 2. 2. That what Doctrine he had heard from Paul he should commit to faithfull men that should teach others That is a very full and pregnant Text. For the usefulness of Universities that there should be Nurseries wherein young ones should be trained up to deliver the sound Doctrine to their Posterity after them Though in those primitive times there was such a plentifull effusion of the Spirit of God in the gifts thereof yet he there commands that faithfull men should be chosen who should commit to posterity one age after another the true Doctrine of Christ and therefore in the primitive times before there were Universities the Bishops house was a Nursery to train up young Disciples And in Origen's time he began to be a Catechist and to set open a School in reference to the Christian Religion If there be in such publick Nurseries and Universities gross abuses men degenerating into laziness and not fulfilling the general intention of the Founders the abusers are to be purged away but not the order or manner of education it self If it be said The the Spirit of God is that which alone inableth a man to such Offices and Imployments We grant that the Spirit of God is the alone Sanctifier of all gifts and abilities but yet now the Spirit of God doth not work in an immediate and miraculous manner else why is there not working of Miracles Why do they not speak in all Tongues Why do they not understand Hebrew and Greek which are the original Languages the Scripture was written in If therefore we must not look for the Spirit of God in such an immediate way it must be in a mediate and acquired way And this ordinary way doth not exclude Gods Spirit but supposeth it For if in those days when miraculous gifts were ordinary yet see what charge Paul layeth upon Timothy to give himself to reading and studying of the Scriptures especially that is observed by Calvin 1 Tim. 4. 13. Till I come give thy self to reading he would not have him so much as neglect that little time No wonder if in these later days such duties are more vehemently to be pressed Use of Exhortation to you that are people to be of more publick spirits in your prayers not only regarding your present age but that the truths of God may be handed from age to age that the Universities may be pure fountains and hopefull Nurseries from whence may come such who shall be able to propagate the pure Doctrins of Christ Peter was carefull that after his decease the pure Doctrins of Christ might be preserved And so for your children and childrens sake that they may not live in times of ignorance and darkness importune God earnestly that he would keep up such faithfull men and good wayes that may propagate the Gospel to the worlds end SERM. XII Of the Name and Nature of a Church 2 COR. 1. 1. To the Church of God which is at Corinth c. FRom the Persons inscribing we come to the Persons inscribed or to those to whom this salutatory Preface and so the whole Epistle is directed and that is set down 1. More particularly and then more generally More particularly and they are described by the relative condition and estate they are in viz. a Church To the Church which is further described topically from the place where it is At Corinth Let us consider this particular first And for the opening the word Church we might spend much time therein but I shall briefly explicate it The word is used and that only in Act. 19. for a Civil Assembly Yea it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assembly was confused The Athenians called their publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is used in Thucidides as the learned observe The Hebrew hath two words Cohel which is for the most part translated Ecclesia by the Septuagint and Gnedeth which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth rather answer Cohel than Gnedeth because under the New Testament it is not fixed As for such who would understand that place Mat. 18. Tell the Church of a Senate or Civil Power it 's so improbable that it 's not worth time to confute it The word therefore is most frequently used in the New Testament for an holy Society gathered together in an holy manner for holy ends And thus it is used either for the Catholick invisible Church which is the whole body of Christ that shall be saved as when he is said Ephes 5. To give himself for his Church and the Church is made the wife of Christ And Col. 1. 24. it 's called the body of Christ This Church is meant in the Creed when we believe there is an holy Catholick Church and so a Communion of Saints though some would have it a communion in holy things To this Church belonged all the godly that lived in the Old Testament For that is a dangerous errour of the Socinians that make the Church in the Old Testament specifically distinct from that in the New as if they were not saved by the same Christ and the same faith as we are under the Gospel Now it
's very necessary to distinguish this Catholick invisible Church from a visible particular one The Papists confounding these and making their Roman particular Church a Catholick one and applying such Texts of Scripture as are spoken of the Universal invisible Church to their particular do thereby grosly mistake in pleading for the infallibility and perpetuity of their Church But Secondly The Scripture doth use the word Church for a visible company of persons professing faith in Christ and then it hath several acceptions For sometimes it is used for the general Company of believers Act. 8. 3. Thus Paul is said to persecute the Church Or else more particularly and for a Church at such a place as the Church at Jerusalem the Church at Corinth Again the word Church is sometimes used more strictly for the People onely as distinct from Pastors Thus the Epistles of John are directed To the Angels of the seven Churches Thus the Elders are exhorted Act. 20. 28. To feed the Church of God over which they were set And in this sense the Remonstrants speak confidently That the word Church is most commonly used and that never or very seldom it comprehends the Officers also But this is not so for Mat. 18. Tell the Church by the Church must needs be meant Officers at least with the Church for they are said to bind and lose which power is given to Officers only It 's true they and so Grotius by Church understand a multitude or more in opposition to those two or three witnesses that were required before But the Context may easily be improved to overthrow that 1 Cor. 12. 28. God is there said to set in his Church some Pastors and Teachers that is as part but the chief part of the Church Even as the Starres are set in the firmament but as parts of the Heavens though the more noble and fulgent parts Again when the Apostle here writeth to the Church of Corinth he must needs comprehend the Officers as well as the People because he writeth about such duties wherein the Officers were interested as the censuring of the incestuous person he speaks also of Prophets which were extraordinary Officers in that Church and they are blamed for male-administration about the Sacrament of the Lords-Supper So that although Grotius thinketh that abuse was because they had no constituted Officers yet it 's plain they had some because they had the administration of the Sacraments Lastly The word Church is applied sometimes to an essential Church as it is called for a company of believers simply as such believing in Christ of which often in Scripture sometimes for an organized Church that is formed and stated in that godly order by a Ministry Government and Discipline conjoyned together So that they make a particular flock being bound to submit to their Pastors as their peculiar Pastors and Pastors bound to watch over them as their peculiar flock Whether indeed this Church of Corinth was one Congregational Church or one Church aggregated of several Congregations is disputed But of this in its time This Church of Corinth was formed and stated in some order though there were great abuses in it As for our common use of the word Church taking it for a place or the material building that is an improper speech but allowable by a Synecdoche as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the place and persons therein convened And although one or two learned men from 1 Cor. 11. would have the word used there for a place yet the arguments are not cogent for the people are properly the Church it 's they that Christ hath redeemed they are to be built up by Pastors and Teachers whereas the material Church is built by manual Artificers not needing an Apostle but a Carpenter This may suffice for Explication only let this be added that the Greek word relates to Gods calling it signifieth a Society called by God So that the Apostle directs his Epistle to that Society or company of persons that did come our from the Heathenish Idolatries and abominations that the other Corinthians lived in and did profess their faith in Christ with obedience to him From whence observe That a Church is a company called of God by the preaching of the Word to the profession of faith in Christ and an observation of all that solemn worship and Ordinances which Christ hath appointed with a life in external conformity thereunto This is a Church When you read of a Church at Jerusalem a Church at Corinth the seven Churches of Asia you are to understand such a company And this Doctrine about a Church is much to be insisted on People are generally carnal ignorant and prophane And although they would think it an high reproach to have the name of a Church denied them or to be cast out of the Church as so many Heathens yet they do not attend to the nature of a Church nor to the properties of those who are to be members thereof It is true there are vast and infinite Disputes about a Church and every sect or party is ready to monopolize and appropriate that name to them That they are only the Church But these great Disputes about it argue we should be more carefull to distinguish lest we take Babylon for Jerusalem lest we take that for Gods Temple which is indeed a den of thieves Doth not the Popish party glory in the name of a Church Do they not make it necessary to salvation to come into communion with it and yet it is the place that Gods people are called to come out of lest they partake both of her sins and punishments But let us examine the chief particulars in the Doctrine which is a popular deseription of a Church And First We say It is a Society or Company So that one man cannot be called a Church It 's absurd in the Papists that when they have lifted up the name of a Church like a Gorgons head to turn all men into stones that they must not mutter a word against it when you come to examine what this Church is at last it is but one man and that is the Pope What number goeth to make a Church is not defined To a formed organized Church there must be so many at least that Church duties which are essential may be performed and a distinction between Governours and governed maintained otherwise where two or three are there is a Church said Tertullian Again In that it is a Company we see That it is not lawfull for a man to think of serving God alone by himself when there is an opportunity of joyning to a Church You read Act. 3. and 4. as any persons were converted presently they joyned themselves to the Church It is true there may be such persecutions or other impediments that Christians have wandered up and down and could not enjoy publick or private meetings but this absence from Church-communion was an heavy burden on their spirits And
as go astray and the turning from those that walk disorderly 2 Thess 3. These several acts of Church Discipline commanded in the Scripture are very evident And although there are a generation of men who would with scorn and pride cry it down as lordly and Popish and I know not what yet at last it will be found that that it was only their lusts and love to sinne their hatred of sinne their hatred of powerfull godliness which provoketh them hereunto What would they have said if they had lived in Tertullians Cyprians Chrysostomes and Austin's dayes when there was such zeal in Church Discipline against all prophaneness that in some things they were immoderately severe If then this be the external form of Church-communion if in these things Church Assemblies are to be exercised let us mourn for our general Apostasie that in some sense our Church Assemblies have been like the world at first a meer chaos and confusion Not that ever any Church will be so reformed as that it will not need further Reformation But only let us endeavour to attain what degree of purity may be had SERM. XIV Of the Notes and Signes of a true Church 2 COR. 1. 1. To the Church at Corinth c. YOu have heard what is to be vnderstood by this expression of a Church The true Doctrine about this being so necessary I shall further inlarge my self not entring into the whole Common-place of a Church for that would be too prolix and ere this Epistle be ended we may happily meet with more Texts that may afford further knowledge in this point Only I shall after the popular definition of a Church give you the Notes or Marks whereby we may come to know what is or where is the true Church For this hath been a great controversie between Papists and us There are indeed some of late as the Remonstrants Episcopius c. who say This dispute and enquiry about the marks of a Church is wholly uselesse and needlesse For say they either we have to do with an Infidel or a Believer if with an Infidel it is absurd to tell him of the Notes of a Church who doth not believe there is any such thing as a Church at all And for a Believer he is in the Church already and so they are uselesse to him But this is meerly frivolous For 1. When we have to do with an unbeliever we must not in the first place deal with him about a Church to prove that we are the true Church but that there is a God who is to be worshipped as natural light will convince of this Then that this God hath made known how he will be worshipped Next that the Scriptures do contain this revealed will of God And when this foundation is â—aid then out of Gods Word we are to inform him of a Church So that in order there is first The Word of God to be discovered 2. What is the true sense and meaning of it Lastly That what society hath this there is a true Church And Secondly Even Heathens by hearing of the Word preached have by the Grace of God been converted and so the Word preached which was at first instrumental to convert them doth afterwards by way of a sign or mark confirm them therein The Apostle tells us of an unbeliever coming into Church-meetings who is so wrought upon that he crieth out Verily God is here 1 Cor. 14. 25. And as to the Believer the notes of a Church are necessary for the further confirming and establishing of him For seeing that every Party or Sect saith They are the true Church and with them onely is Communion to be had condemning other meetings as false as the Synagogue of Satan and as necessarily damning all those that continue in that Communion different from them It is thereby of great use that we should have such Notes or Marks to conclude that where such are certainly there is a Church for we are not to be Scepticks or Seekers When the Scripture commands us To tell the Church Mat. 18. To conjoyn our selves to the Church of God it plainly intimateth that such a Society may be known Even as there was a Star to guide the Wisemen unto Christ In the second place There are three things necessary to make a Note or a Mark of a Church 1. It must be more known than the thing it self 2. It must be proper and peculiar to that thing alone of which it is a Note For if it be common to others it cannot be a Note Sense is not a Note of a man because it 's common to a beast And Lastly It must be inseparable For if it doth not alwayes agree to it then we cannot tell how to discern that we look for Now for such Notes of the Church the Protestants say there are these three only 1. The pure preaching of the Word with the publick receiving and professing of it 2. The right and orderly administration of the Sacraments 3. The due use of holy Order and Discipline Where these things are there we may conclude that certainly Gods true Church is and with such a Society we may lawfully joyn Thirdly Only when we give these three Notes we do not make all of the same equal necessity Discipline and holy Order is for the well-being of a Church This Church of Corinth was a Church though that was neglected It is true this is greatly to be pressed for and the introducing of Christs order into a Church is like the bringing of the Ark into Obed-Edoms family So that without this manifest impiety being suffered God will be so highly provoked as to give a Bill of Divorce to it and take away his Gospel from such an unworthy people yet this is not made essential to the being of a Church So also the administration of Sacraments There was a time when the Church had none viz. before Circumcision was appointed but since Christs appointment of them there they ought to be used where the way and manner he hath appointed can be attained For the dispensers of those holy Mysteries must take heed That they give not pearl to swine nor encourage prophane men in their impieties by giving them the testimonies of Gods love whom yet he abhorreth Therefore that which is infallibly necessary and alwayes accompanying a true Church is the preaching of the Word in a right manner with the publick receiving and profession of this I adde the publick profession because the Word may be purely taught to a people who yet are not the Church because they do refuse and reject the Gospel tendred to them as the Jews did and many Heathens so that there must be a manifest and publick profession of it And besides the true preaching of the Word is only a sign of a true Minister not of a true Church unless they give their consent thereunto So that when our Divines say The pure preaching of the Word is a Note
confession is a sign although Hereticks pretend thereunto As true Miracles were a sure Argument to prove the truth although others have done and Antichrist will pretend to true Miracles And indeed though all Sects as the Socinians especially pretend much to the Scripture yet it is not the words only but the sense of it that is by the Context and Scope to be discovered that is the word of God Therefore Irenaeus of old said elegantly That Hereticks making the Scripture to speak what sense they pleased did as if a man should take the Statue or Image of a King and so transpose the parts of it as to make it the image of a Dog or some other vile thing These things concluded on let us draw some Uses by way of Corollaries As 1. In that the holy Ghost is pleased to appropriate this Word in the New Testament to his people which among the Heathens signifieth the meaner sort of people for that they called Ecclesia and it was opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Senate which consisted of more noble men Hence we may see who they are that are most commonly called to be of his Church even the meaner sort Not many rich not many noble hath God called 1 Corinth 1. We should not despise the Church of God if it be not so externally pompous and glorious as Kingdoms and States For Christ is more peculiarly present with his Church and shed his bloud for that 2. That if we speak properly the Church is not a material place not this building of stones and wood but the people of God meeting there Indeed it may tropically be well enough called a Church as Synagogue is applied to the place He built us a Synagogue whereas properly it signifieth the people meeting together as you heard Thus Concio amongst the Latines signifieth both the place and the company met together Bellarmine would have the word to signifie a place 1 Cor. 11. as also where it is said Let the woman keep silence in the Churches And those learned men Fuller and Mede expound it so in 1 Cor. 11. But there is no necessity of such Interpretation But though the Scripture doth not call it so we may by a Trope give it that name and use must authorize in these things Though Ifidore Pelusiota in one of his Epistles sharply reproving a Bishop that adorned the material place with Images and Ornaments but neglected the Church of God the true professours he persecuted doth call the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly Is it a Church a company called by God Then this sheweth of what consequence Unity and Concord is amongst all the Members thereof How can a body be kept together without ligaments and nerves How can the building stand if the wood and straw be not aptly fastned and cemented together How can the Church subsist if there be not Love Union and Concord It 's observable Phil. 4. 2. that the Apostle thought it not too low a thing even in canonical Scripture to intreat two women that were at difference to be of the same mind I beseech Euodias I beseech Syntyche that they be of one mind Two godly women differing the Apostle doth passionately intreat reconciliation and agreement how much more then would he have intreated the Pastors and Officers in the Church to take heed of discord SERM. XV. Why Paul writeth to the Church not the Churches of Corinth What is implyed in the Churches being called the Church of God 2 COR. 1. 1. To the Church of God which is at Corinth c. THe Nature of a Church hath been considered with the Marks thereof from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given here to the society of believers at Corinth So that we might dispatch this only in that the word Church is used in the singular number The Church at Corinth not Churches It 's disputed What one Church it was whether one single Congregation exereising all Church-government within it self or a combined and collective Church united into one but consisting of particular Congregations and it may seenâ— probable that this Church of Corinth was a combined or associated Church partly because Act. 18. we may read of much people that God had in that place and therefore Paul staid above a year there which argued a multitude of converts The plenty also of their Teachers and Officers with the diversitie of tongues And lastly in that 1 Cor. 16. 19. Aquila and Priscilla are mentioned with the Church in their house It is true what is meant by the Church in an house is controverted we find the expression four times in Scripture Rom. 16 15. where Aquila and Priscilla are saluted with the Church in their house So 1 Cor. 16. 19. these persons are mentioned again with the Church in their house Col. 4. 15. There one Nymphas is saluted with the Church in his house Phil. 2. There likewise Philemon is mentioned with the Church in his house Mr. Mede doth from hence inferre That even in the Apostles dayes and so in the primitive times that the Christians had publick places fixed and setled being set apart for the publick Assemblies to worship God in answering those places of Arnobius and others who told the Heathens they had no Templa nor Aras he saith these mentioned in the Texts named did set apart some piece of their house for that end But it should seem by other passages that in the Apostles dayes there were no fixed places for to meet in Therefore sometimes they meet in one house and sometimes in another yea They went from house to house Others they think by the Church in their house is meant many believers For they say Whereas when other families are saluted only some are named sometimes the Master of the house is omitted as Salute the houshold of Narcissus because he was thought to be an infidel Yea Calvin thinketh it is that infamous and wicked Narâ—issus so notorious wicked and great with Nero of whom Historians speak Now when the Apostle salutes the men and the Church in their house it was because there were no unbelievers but all were of the Church Howsoever it be it 's plain there were many believers in that family more than ordinary and therefore called a Church which should argue That the Church of Corinth was a combined Church That passage also makes it likely 1 Cor. 14. 34. Let your women be silent in the Churches Your women therefore he speaks of the Corinthians there who are said to have Churches and yet here it is called a Church This will still appear the more likely if we consider that here were believing Jews as well as Gentiles in this Church of Corinth as Estius observeth in the Preface to the first Epistle Therefore when the Apostle speaketh of some who said they were of Cephas that relateth to the believing Jews yet because they were few comparatively to the Gentiles therefore the Apostle
from the Apostles writing a second time to the Church of Corinth which he seldom did to any Church but to that of the Thessalonians and to Timothy a single person One reason whereof amongst others was because that his former Epistle had taken some good effect and whereas they had been too remiss before about their indulgence to that incestuous person it seemeth this Epistle had now so awakened them that they began to be too severe to him though repenting and humbling himself as appeareth Chap. 2. 6 7. whereupon he exhorteth them To comfort him lest he be swallowed up with too much sorrow It 's true there were other reasons why he wrote this second Epistle but this is one amongst the rest From whence we might observe That it 's very hard for the Churches of God to keep within their proper bounds about Church-administrations Nothing is more ordinary than to fall from one extream to another These Corinthians that were so negligent in good order that many pollutions were suffered amongst them insomuch that Gods judgements had surprized them for their default herein Now when awakened to do their duty they are ready to overdo and from too much remisness to fall into too much severity Thus in many other things we might instance how the Churches of God have fallen from one extremity to another but this subject especially as it relateth to Church-Discipline will be more sutably treated of in Chap. 2. I therefore briefly raise a third Observation and that is from the Apostles care and zeal to build up the Church of God For whereas he could not come to the Corinthians as yet lest any Church-corruption or disorders should arise thereby he endeavours by writing to do that in his absence which he would not do by his presence From whence we may gather That it 's the Ministers duty not only by personal preaching but by all other lawfull wayes to promote that Church he hath any relation unto When Paul cannot preach he will write This zeal in Paul drew out those many Epistles that now we have recorded in Scripture Our Apostle speaketh notably to this 1 Thess 2. 17 18. and Chap. 3. 1. where he sheweth his cordial affections towards that people with what violence he was kept from them and because Satan hindered him he saith He could no longer forbear but would be left at Athens alone without any comfort or solace rather than not to send to them that so they might not be moved from the Gospel Thus at other times we see this glorious Apostle when present yet not contented with his publick preaching did from house to house as occasion served with tears beseech and testifie every one to cleave unto the Lord. From this example of Paul who though an Apostle and so not bound to attend on particular Churches yet did by letters confirm and quicken those Churches he had planted We see how great and grievous a sinne a voluntary and unnecessary non-residence is in those Pastours who by their Office are bound to a particular Flock and to watch over them For though in some weighty cases for the good of the whole Church they may be detained from their Flock yet voluntarily and slothfully to do this will at last be found a grievous soul-murdering sin Use 2. To reprove that people who complain of too much preaching and too much ministerial imploiment thinking it needless SERM. XIX Of the Name and Nature of a Church-Saint 2 COR. 1. 1. With all the Saints which are in all Achaia WE are now arrived at the last clause in this verse which containeth a more general Description of those to whom he directs this Epistle Some Epistles are called Catholick because not inscribed to any particular Churches or persons but to the whole Church of God Others are more particular and local as this to the Corinthians yet we see it 's not so inscribed to them but that also all the adjacent Saints are comprehended in it Yea though Paul and others wrote their Epistles to certain Churches and persons yet they are in some sense Catholick for they all were written as a perpetual Rule to the whole Church of God in all ages So that this Epistle doth concern even the Churches of God in other Nations as well as that of Corinth when guilty of such disorder So that in the Inscription which is more general than the former clause we may take notice 1. Of the Persons to whom Paul writeth and they are described by their qualifications Saints 2. By a Note of Universality All the Saints There is none so mean or inconsiderable but the Apostle writeth as well to such a poor contemptible Saint as well as to the greatest and most eminent 3. There is the place where Which are in all Achaia I shall first consider the Qualification Saints He giveth this title to all that were of this Church even as in the former Epistle he saith They were sanctified in Jesus Christ Now the Question is How the Apostle could give the title of Saints to to all the Corinthians with those in Achaia for they both seem guilty of the same sins and therefore from this Epistle directed to them when yet they were so foully polluted Was the incestuous person before he repented Were those unclean persons that had not humbled themselves for their sins and Paul was afraid he should find them such when he came Were those Saints Were such who denied the Resurrection yea that had no knowledge of God as Paul said of some to whose shame he spake it were these Saints To this Austin of old answered and so some of late That the Apostle speaks this generally of the whole body because some amongst them were Saints The denomination being from the most worthy part So that they conclude of this as a Rule to interpret Scripture by To understand that of some parts which yet is attributed to to the whole And for this reason they say it is That the Apostle writing to some Churches as to this of Corinth doth sometimes speak of them as if they were all godly and at another time he reproveth them so as if they were all blame-worthy Thus because some were Saints indeed therefore he writeth to the whole Church as if Saints as we call a field of corn by that name though there may be many weeds and bryars amongst it This hath some truth but yet this is not all Secondly It may be thought that the Apostle calls them Saints in the judgment of charity because they did outwardly profess their faith and obedience in Christ even as Paul saith of Sylvanus 1 Pet. 5. 12. A faithfull brother as I suppose but a judgement of charity must be according to truth and he knew that all in Corinth were not truly Saints And as for that expression of Pauls concerning Sylvanus Calvin Estius and others do not relate the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a faithfull brother but to
the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the few things or briefly as added for Modesty sake and indeed if it were related to Sylvanus it would not commend his fidelity but rather give occasion to doubt of it But if we attribute it to Sylvanus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a firm and undoubted judgment upon good consideration therefore our English word suppose doth not so well answer it Therefore in the third place That distinction of a Saint by external profession or dedication to God thereby and by internal and spiritual renovation is the most genuine to answer this doubt Some were Saints by inward regeneration Others were Saints by external profession and outward submission so that they had not as yet renounced their Christianity and this sense the Apostle plainly makes when he gives that opposition between Heathens and Saints as 1 Cor. 6. 1. Dare any of you go to law before the unjust that is the Heathens and not before Saints where Saint is opposed to an Heathen So vers 6. a brother which is all one with a Saint is opposed to an unbeliever All that came out of the world to profess Christ are called Saints and believers though even amongst them all were not godly Now you must know that there are degrees of godliness 1. There is that which is supream and infinite and thus God is holy holy holy 2. There is created boliness and that either perfect such as the humane Nature of Christ the Angels and glorified Saints in Heaven have or else imperfect subject to many imperfections and weaknesses Hence saith Salmeron We dare not call any man a Saint while be liveth on this earth till he be consummated but that is absurd for to be a Saint is no more than to be holy so that if we may call any holy we may also call them Saints as our Translators do for the most part render the word The Papists indeed they call only those that are canonized Saints who are already in Heaven therefore those that lived in the Old Testament because of their opinion of their being in Limbo Patrum they are never in the Roman Church called Saints they never say Saint David or Saint Isaiah Salmeron also observeth from this title of Saints given to all believers That in the Infancy of the Church saith he all were called Saints in the Adolescentiâ only the Bishops and Officers in the Church but in Senectute only those that are translated into Heaven But we must conform to Scripture not humane speculations The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew Kodesh for the Septuagint seldom translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but generally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some said to be as much as sine terrâ without earth or any worldly pollution But the best Grammarians derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reverence and respect as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire because all holy things are with much reverence to be regarded Whereas then to be holy hath a two-fold principal signification 1. To be dedicate and set apart to God 2. To be inherently sanctified and both these applicable in the Text. We may observe That all those who are of Gods Church are Saints by profession and dedication and ought to be Saints by their lives and conversations Hence Rom. 1. 7. we have that expression called Saints that is either called to be Saints holiness being the term to which of their vocation or Saints by calling as Paul was by his calling an Apostle Both these tend to the same thing and all oblige to holiness First Let us consider how much this Church-Saintship doth comprehend what degrees and steps it hath And 1. It doth imply Their being under the external dispensation of Gods Covenant of Grace All that are under the Covenant administration are thereby Saints and holy though all are not regenerated Upon this account it is that the children of one or more believing Parents are called holy 1 Cor. 7. 14. where to be under the Covenant is enough to give this denomination of holy And hence it is that all the people of the Jews among whom there were many prophane and unholy persons in respect of inward Sanctity are yet called all of them Saints because the Covenant-dispensation was towards them Psal 77. 2. The Psalmist complaineth That the enemies had given the flesh of his Saints to the beasts of the earth where the Nation of the Jews destroyed by their enemies are all called Saints So Psal 89. 5 7. the assembly of the Israelites wherein also David did meet to praise God is called the Assembly of the Saints Now we cannot think that every Israelite who came to sacrifice and serve God was truly holy Yea Psal 50. God complaineth of such Who came and took his name into their mouth and yet hated to be reformed Therefore they are called Saints because they are all under the Covenant of Grace 2. Church-Saintship consists in a dedication and consecrating our selves unto God For our Baptism is the initial Sacrament and by it we are externally sanctified and set apart to God from the Devil sinne and the world For as in the Old Testament there were by certain ceremonial Rites dedicating of persons and things to God which thereby had a relative holiness and so were called holy because dedicated Thus though with some dissimilitude by the Sacrament of Baptism we are baptized into the Name of the Father the Sonne and the holy Ghost which amongst other things signifieth this also that we are given up to God from the world and the Devil to be no more theirs not to live according to their course and way And for this reason it is that those who are not of the Church are said to be without 1 Cor. 5. and the world is distinct to the Church when therefore of the Church we are not of the world we are not without under the kingdom of Satan but we are of the body of Christ of his house and our Baptism doth sacramentally denote our communion with Christ Now although all that are baptized do not in deed and in truth put on Jesus Christ yet as long as they do not renounce their Baptism so long by that there is an outward dedication of them to God And thus that Apostate spoken of Heb. 10. 29. who never had true grace yet is said to be sanctified by the bloud of the Covenant whereof the Sacraments are seals So that our sacramental relation doth give an outward denomination of a Saint or an holy person though if there be no inward holiness the condemnation of such will be farre more dreadfull and intollerable than of the vilest and worst of Heathens 3. This Church-Saintship goeth a further step and that is An external profession of our faith
in Christ and submission unto his will For a Church being a visible Society there must be some external and visible sign whereby we may demonstrate our selves to be of the Church Hence Rom. 10. it 's said That with the mouth confession is made to salvation There may be many secret and hidden Atheists in the Church of God yet because they do externally profess the Christian Religion therefore it is that they are of the Church in respect of the external and visible state of it Thus Simon Magus and others while they did profess their faith in Christ they were under the name of a Church and believers and so of Saints 4. There is yet a further degree in this Church-Saintship and that is When besides this sacramental and external holiness there are some workings of Gods Spirit upon their souls So that the Christian Religion hath some kind of influence upon them They are not only titular Saints but they have some kind of inchoate and imperfect workings of Gods Spirit upon their souls which have a tendency to godliness or at least a resemblance and shew of it So that in the opinion of others and many times in their own perswasions likewise they are true Saints Now these may well enough be stiled Saints because the Scripture attributes to them such acts as have the name of holiness So Mat. 13. the temporary believer likened to the thorny ground is said to have faith and to receive the Word with joy Some are said in 2 Pet. 2. To escape the pollutions of the world Yea Heb. 6. some are said to be enlightned to have tasted the good Word of God to partake of the holy Ghost c. and yet for all that such were never true Saints For such that are so can no more finally apostatize than true starres can fall from the Heavens Comets and blazing Stars may have a great lustre for a while but being composed of terrestrial exhalations at last they fall into the womb of that Earth from whence they sprang Thus those who have only some imperfect common works of Gods Spirit abounding in gifts and many admirable abilities these may seem in Saintship to exceed many that are truly so but because there was never true and deep rooting when the storms and tempests shall arise this glorious building will not have so much as a stone left upon a stone Those uncomfortable Teachers injurious to the grace of God that do so peremptorily dogmatize the Apostasie of the Saints do yet never bring such Texts of Scripture or instances that do necessarily prove those to be true Saints that are spoken of Saul was never a true Saint Judas was never a true Saint and so no wonder of hopefull beginnings degenerated into such tragical and horrid beginnings Now whereas the former mentioned viz. those that are only baptized that give an external submission to Christs Laws especially if as too many do wallowing in all the wayes of the flesh and carnal excess if these I say may by all be proclaimed to be no real but nominal Saints all the world seeth they are Christians in name but beasts and devils in respect of real Saintship Yet the great difficulty and the constant wisdome of a Christian is exercised about the discerning this later holiness from that which is true To know when I am gone further than any hypocrite or reprobate can attain unto This as we are greatly to study and examine our selves in so we are to know that it is better to be deceived in any worldly matter than in this Lastly The ultimate and most compleat step of Church-Saintship in this life is When we go beyond all the former and are made partakers of the Spirit of God in the powerfull renovation of us so that from that holy and new creature within us our lives and actions are made really and solidly holy And this is indeed the true and proper Saintship to which only the promise of Justification and Glorification is made So that if thou didst enjoy the greatest Church-priviledges yea and the most admirable gifts therein yet if destitute of this Saintship thou art but a tinkling cymbal and the hottest place in hell will be filled with such seeming Saints SERM XX. External Holiness is not enough to bring us to Heaven without the inward renovation of the Heart 2 COR. 1. 1. With all the Saints that are in all Achaia VVE have heard what is the last and ultimate step in Church-Saintship without which all the former though they be in themselves great mercies yet because we take them in vain do become in some respect in the number of those whom God will not hold guiltless They are I say in themselves great mercies For when we are thus called by God unto the external means of holiness there is some hope and a possible way for salvation whereas without this there is necessary destruction It is here as in blind Bartimeus his case Mark 10. 49. for when Christ commanded him to be called to him presently some said to the blind man Be of good comfort he calleth thee that was a good encouragement Christ called him so whereas there are many thousands in the world that are left alone in their state of darkness but he vouchsafeth the means of grace to thee We may say Be of good comfort there is some hopes Christ calleth thee yet because many are called and of those many called few are chosen therefore this external holiness and Saintship is not enough unless there be the inward renovation of the whole man Unless thou art holy inwardly as well as outwardly this will make to thy greater condemnation That therefore which is the essential form and gives a constrtutive being to Church-Saintship is Regeneration or the work of grace upon a mans heart Indeed to an external state and visible condition of Church-holiness a profession of faith with submission unto Christs wayes is enough but that which maketh us indeed members of the body of Christ and invests us with right to all saving benefits that is only this inward real Saintship And to clear this more you must take notice First That even in real Saintship there is a great latitude and difference All are not Saints alike The Scripture speaks of babes of young men of old men It speaks of some that are spiritual and perfect others are imperfect and even carnal 1 Cor. 3. comparatively so that we must alwayes distinguish between the truth of grace and the degrees of it A Saint is a Saint though but a bruised reed and a smoaking flax This is good to be observed that we may not judge of Saintship by such degrees and high attainments but by truth and sincerity No there will be alwayes difference both in Illumination and Sanctification and that amongst the Saints themselves And this should teach a mutual bearing and forbearing of one another Let not him that is strong who doth farre surpass others though
fancies and opinions making such a grace as we would have and then go to the Scripture to confirm it but the word of God must be the alone Rule in this case So that by the Scripture alone we shall not give too little nor on the other side attribute too much to it making Gods grace to be such a thing not indeed as it is but such as we would have It is good therefore to attend to the Scripture and to lay all our own thoughts and all humane Authorities aside that so the Scripture grace of God may be found out Now these Characters we may have of that grace the Scripture commends in God 1. That the Scripture-grace doth begin all the good in us We do not prevent God but he prevents us Thus our Saviour You have not chosen me but I have chosen you We love him because he loved us first So that the word of God doth still resolve the original of all we have into this grace of God as Rom. 9. and Rom. 11. Ephes 1. Whosoever therefore makes something in us to begin and then Gods grace to be subsequent he setteth not up grace in a Scripture-way Therefore there are no antecedent merits or dispositions in us for which God doth afterwards bestow his grace upon us The very first desire inspiration and least unseigned groans after Christ is from this grace of God Therefore the beginnings of what is good is attributed to God as well as the progressives yea the initials most of all because then we were dead in sin and in a state of enmity against God 2. The grace of God which the Scripture commends as to our Sanctification and conversion is not meerly suasory and by moral arguments or in an universal indeterminate and ineffectual manner till we by our freewill content to it but it 's a grace that takes away the heart of stone and giveth an heart of flesh it 's a grace that gives a new birth and maketh us new creatures Which expressions do suppose that we had not so much power as to consent unto grace till grace doth enable us It is a grace that giveth us both to will and to do It 's a grace that makes us to be what we are and so to differ from another whereas if we did co-operate with grace or make Gods grace effectual then it would be we our selves and not Gods grace that should make this difference 3. The grace of God which the Scripture commends as to our Justification is imputed grace not inherent evangelical grace which justifieth us is external though by faith received into us and made ours And this is greatly to be observed for what godly man when he goeth for Justification and consolation doth not more attend to inherent grace than imputed This truth is the very heart and marrow of the Gospel It is about this that there is so much doctrinal and practical contending Whether grace inherent in us or imputed to us be that which we must rest upon and lean upon when God enters into judgement with us We say only imputed grace others say inherent and that because the Apostle excludeth works not only meritorious work but godly works works of grace done by us And here now the Adversaries seem to insult saying The Apostle excludeth works only of the Law such as are done by our natural strength or perfect works or works that merit but this is to distinguish where the Scripture doth not and whereas it is said that the works of grace cannot be opposed to grace because they flow from it they are effects of it It 's answered that works of grace cannot indeed be opposed to that principle of grace within us from whence they are said to flow but they are opposed to that grace which is said to be the effect of them viz. Justification and remission of sins So that though works of grace do not oppose internal renovation yet they do justification which they say is produced by them Again whereas they say That none extoll grace more than they do because they make grace inherent to make us accepted of with God Whereas the Protestants debate it denying it this noble work For say they will not grace be most advanced in Heaven when we shall be justified by that perfection of holiness which is within us But to this also it 's answered That it's imputed grace which is Evangelical grace and that we are to exalt in this life In Heaven indeed this Evangelical and imputed grace will cease though all glory will be given to that because by it we are brought to perfect inherent grace Lastly The Scripture-grace though it be not for good duties yet doth alwayes require the study of them and diligent attending thereunto So that as we must not with the Papist make our duties thrust out grace so neither must we with the Antinomians make grace to thrust out duties for both these do consist together Therefore as the Scripture speaks of Gods grace so it doth also of those holy duties which if we do not diligently perform we cannot have any portion in everlasting happiness Use of Admonition To pray for that spiritual wisdome that we may joyn Gods grace and our holiness to be conscionable in performing of the later but to relie only upon the former Especially take heed of such wayes and courses that shall put thee out of this warm Sunne that shall make thee to walk in darkness not feeling the comfortable beams thereof Oh remember it is this alone that makes life and death comfortable It is true thou mayest be under this grace of God yet by some cloudy temptations upon thy soul thou not be able to perceive Oh but let thy earnest prayer be That Gods grace may not only be to thee but this may be evidenced to thee Thou canst never have true solid peace and quiet contentation of soul till this be all the food as it were thou livest upon till this be all the cloaths thou coverest thy nakedness with SERM. XXV Of the Nature of true Gospel peace and wherein it chiefly consisteth 2 COR. 1. 2. Grace be to you and Peace from God our Father and from the Lord Jesus Christ VVE are now come to the second thing which the Apostle doth so cordially wish these Corinthians and that is Peace Grace is the Cause Peace is the Effect Grace is the fountain Peace is the stream This word Peace among the Hebrews comes from a root signifying to be whole and sound because by Peace they did mean all good and prosperity as by Warre the Hebrew word coming from a root signifying to eat and devour they meant all misery and destruction And among the Hebrews this was their ordinary salutation and greeting Peace be to you intending thereby all prosperity and happiness And so some expound it here by Peace understanding a prosperous and successefull proceeding of all their affairs But though this is not to be excluded yet
God ruleth in our heart The fire doth not more easily dissolve the frost and ice then this peace of God in our souls doth chase away all slothfulness and negligence if this grace and peace of God were shed abroad in thy heart thou wouldst like a Gyant runne thy race of Christianity whereas now thou art but a Dwarf feeble hands and weak knees will not go through much work especially if difficult and laborious Now the way of Christianity is compared to a race to fighting and combating there are thousands of discouragements and oppositions in the way it behoveth thee therefore to have this peace within that so the work of grace begun in thee may go on more prosperously But you will say This indeed is a mercy like that Pearl in the Parable we may well fell all to have it But how may we be directed to obtain it Take notice of these things briefly First Distinguish between carnal presumption and this peace from God Many have been deluded by taking one for the other The Jews and Pharisees did confidently boast in God as their Father and that they were Abrahams seed the Covenants of Grace did belong to them yet who were further off from it than they were When the Pharisees said Lord I thank thee I am not like other men he might have boldness and confidence upon his soul but yet here was no true peace And thus there are many hundreds who have quiet still and it may be feared stupified consciences Now these find no trouble no aches or pains of heart because of sinne but thank their good God all is well with them when yet alas they are miserable being upon the very borders of Hell in which they may fall every moment Secondly Take heed of living in sinne or omitting of those Duties God requireth of thee For although these be not the cause of this peace in thee yet without these no peace can either be obtained or preserved This is to be throwing water upon the fire till it quite go out Thirdly Perswade thy self of those Doctrinal Truths against the contrary Errours which help to establish this peace Such as the Nature of Justifying Faith in the particular application of it as also not only the possibility but the duty of Assurance the certain and unchangeable love of God to all those who are his as also the acceptablenesse of such a quiet and joyfull spirit unto God himself Fourthly Regard Gods promises as well as precepts Look upon the Gospel as well as the Law let not one destroy the other but make them to be subservient in thy whole life Lastly Pray much for the Spirit of Adoption For it is not thy own power or meditation upon all the Rules that Ministers may give which will give this peace of God till the Spirit of Adoption doe reigne in thee SERM. XXVII Of the Names of God 't is he alone who can give Grace and Peace to his People He is a Father to all Believers even the weakest as well as the strongest 2 COR. 1. 2. From God our Father VVE have dispatched the choice and special mercies here prayed for we now come to the Original and Spring of them The Efficient Cause who alone can vouchsafe this to us and that is two-sold God our Father and the Lord Jesus Christ Let us consider the first and there we have a description of him 1. Absolutely God 2. Relatively a Father 3. The Community of this to all Believers or the Extension of it Our Father We shall dispatch all these particulars briefly The first head is the absolute consideration of God expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that word come from fear or to runne or to behold is doubted of In the Hebrew there are several Names given to God insomuch that the Rabbins call him Hashem the Name Whether God himself revealed his Name to Adam or Adam imposed a name upon him it is hard to determine This is certain that the Scripture names do very emphatically represent the Nature of God especially those two Jehovah and Elohim The word Jehovah is commonly rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the New Testament Christ is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when named together as is to be shewed in the verses following Now of these two mentioned words one in the singular the other is in the plural which doth denote especially having light from other places of Scripture that there is One Divine Nature and Three Persons Hence sometimes Jehovah Elohim is put together although also the former word signifieth the fulness of Gods being and giving being to other things For which reason say some he is not named Jehovah till the second Chapter in Genesis when all things were compleated and in another place God is said Not to be known by the Name Jehovah Exod. 6. 3. because they had not seen the great things promised accomplished and Elohim denoteth God as governing and ruling the world in which sense the fool is said to affirm There is no God no Elohim Psal 14. 1. Yet having light from other places of Scripture especially from the New Testament we ought not to reject this consideration that therefore Jehovah is in the singular number and Elohim in the plural to signifie the One Nature and Three Persons For though from the plural number meerly we cannot pitch upon the number three more than four yet from other places joyned to this we may So then as God in making of man spake in the plural number so we shall find in the Scripture in other places speaking of God as Makers in the plural number Isa 54. 5. Psal 149. 2. Job 35. 9. for this reason Though some Divines dare not say Tres Jehovae Three Jehovahs yet they say Three Elohims as Zanchy nameth a piece of his works Indeed there are others who do wholly reject and dislike that expression The word God is applied sometimes properly sometimes improperly Improperly so it is given to Angels and Magistrates The Apostle saith They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Gods in Heaven and Earth Though a learned man observes That never any Angel or Magistrate is called a god in the singular number but they are said to be gods in the plural number now the Apostle sometimes layeth an argument even upon the number Improperly also it is given to Magistrates Moses is said to be made a god to Pharaoh here is the singular number but the respective limitation is added because of his dominion God gave him over Pharaoh to bring judgements upon him Yea the Devil is called the god of this world who is said to blind the minds of disobedient persons Although some expound that of the true and eternal God who doth in just judgement harden the hearts of wicked men Non impertiendo malitiam sed denegando gratiam But properly and truly it is
the grace of Adoption yet the Apostle confirmeth that speech because we are all his creatures but the good Angels and good men are the sons of God in a more endeared respect We shall not insist long neither upon this though the Scripture make it the treasury of all our consolation only we may briefly consider What it is to be our Father And First It implieth his spiritual begetting us by the Word For before conversion the Devil is our Father we may say Our Father which art in Hell if we were to pray to him as our Saviour told the Pharisees not Abraham but the Devil was their Father and all because we have his likeness upon us and his works we do But when God by his Spirit doth change us and make us to partake of his Divine Nature then we are sons Sonnes by Adoption and sonnes by Regeneration It is not then every one that God is thus a Father to he must have the Image of God and his likeness Therefore though many call him Father yet he is a Judge and an enemy to them because they are contrary to him in nature and actions Secondly As God is thus a Father in respect of a metaphorical generation so also in regard of all his paternal love and care to those that are his No bowels of father or mother are comparable to his Therefore the Prophet Isaiah makes his love to transcend the mothers love and that to her sucking infant Isa 49. 50. Insomuch that all our doubts and fears may presently be subdued if we consider he is a Father Why art thou so disquieted as if like Melchizedech thou were without father and mother Thou art afraid of hell and condemnation but will a Father do thus Again thou doubtest about many earthly and sensible comforts what thou shalt eat or drink and doth not our Saviour say Matth. 6. 8. Your Father knoweth what ye have need of Improve then the relation of a Father think what care love and bowels God hath put into thy heart who art a father to thy children thou never doubtest of thy affections to them but many times of their affections and dutifulness to thee And is not this fatherly affection much more in God Thirdly He is not only our Father but he sendeth his Spirit into our hearts to assure us of this and to be more affected with it Rom. 8. 15. Gal. 4. 6. For whereas in nature there the child by a natural instinct is carried out to his father and to call upon him It is not thus in grace for when God is become our Father then we need the Spirit of God to assure us of this to make us believe it of our selves we should rather conclude he is our enemy and our Judge but this Spirit of God putteth a filial confidence into us Again it doth not only assure us but inableth us against all those doubts and jealousies we have to the contrary to cry Father that denoteth the soul is in a very great agony many objections and oppositions it hath but yet we are enabled against our hearts and against the Devils temptations thus to do Lastly He is a Father and therefore doth afflict us and chastise us for our good Insomuch that it is from his fatherly love to afflict us as well as to give us of his mercies and if as the Apostle urgeth Heb. 12. 9. We reverenced our fathers after the flesh when they chastized us how much rather our Father after the Spirit which cannot miscarry or erre in his afflictions upon us To this Doctrine let us adde the Extension of it Our Father Paul saith not my Father or the father of Abraham and such eminent Saints but our Father Observe God is a Father to the meanest and weakest believer as well as the strongest Hence our Saviour taught all the godly to say Our Father In this expression is implied First Appropriation and application It is not enough to acknowledge God a Father but we must bring this relation home to our hearts Our Father my Father and thy Father Secondly It implieth That God is so the Father of one believer that he is the Father of all the rest Earthly parents have sometimes so many children that they cannot provide for all at least so liberally but God can do as much for any one child of his as if he had no more his riches and inheritance is given to every one All his children are heirs and have as much as if there had been but one child Thirdly There is implied the unity and agreement of all believers amongstthemselves They have one Father why then should there be such divisions amongst them The Apostle Ephes 4. 6. urgeth this one God and Father of all one Lord one Spirit one God and Father These are brought as arguments of unity not meerly because they are one but one â—o believers All believers have but one Lord one Spirit one God and therefore are to manifest this unity Use From both the Doctrines joyned together of Direction with what Evangelical quiet and joyfull spirits we should live upon this divine truth Gods being our Father should be the Gospel harp to drive out every unbelieving and troublesome thought 1 John 1. 3. Truly our fellowship is with the Father and with his Sonne Jesus Christ Our fellowship it should be no new or strange thing to us SERM XXVIII Of the Dominion and Lordship of our Lord and Saviour Jesus Christ 2 COR. 1. 2. And from the Lord Jesus Christ WE are arrived now to the last particular in this verse and that is the second Principle or Cause of this Grace and Peace prayed for which is Jesus Christ So that the Lord Christ is here conjoyned with God the Father in bestowing of these spiritual mercies In the words therefore we have the Description of Christ 1. By his Name Jesus 2. By his Office Christ Both which we have already considered in the former verse There remaineth therefore the Relation by which he is represented to us and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Paul here prayeth for Grace and Peace from Christ our Lord as well as from the Father which is a sure and strong argument of the Divine Nature of Christ for it is God alone that can give these spiritual mercies if Christ were not truly God he could not give these divine priviledges And hence also it followeth That it 's our duty to pray to Christ seeing he is the Author of such mercies The blasphemous Hereticks of late have differed among themselves Socinus and Franciscus Davidis about praying to Christ The later denying it lawfull to call upon Christ in prayer The other granting in the New Testament examples of it as when Stephen said Lord Jesus receive my Spirit c. So that it is lawfull but yet he saith There is no precept to command it But no wonder at this seeing he holdeth That prayer in the general was never a duty
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
sake and in his own Name but we are in Christs Name So that you see the redundancy of that paternal relation to Christ in his benefits even to us also Other properties we might enlarge in but it is easie to the good heart to suggest them to its self as the eternity and the unchangeablenesse of this relation to them as it was also to Christ Hence 1 Pet. 1. Christ being from all eternity and unchangeably fore-ordained to be their Head they were also then comprehended in that gracious Decree of God Only this difference you must alwayes observe That God becometh our Father otherwise than Christ for the Father begat him from eternity not by grace and from his meer free-will as if he might have 〈◊〉 begotten him No for he was the Sonne of his Father by a necessity oâ— immutability though some adde we may say his generation was both by nature and free-will as not being inconsistent with one another but as for us God makes us his sons from his meer good pleasure he might have refused to adopt any one to his Sonne he took infinite delight in his only Sonne which was from all eternity So that it was the riches of his grace and the freeness of his bounty to adopt us for his sons with Christ his natural Son Use of Instruction Is God our Father by being the Father of Christ Doth our union with Christ intitle us to that Father and other unspeakable benefits which he hath Then let the Christian soul meditate on this more Adam and Angels were the sons of God but that was by creation God is thy Father upon a more certain and enduring ground which is union with Christ What enemies are you to your own peace and grace while you look upon your selves as divided from Christ If the wife make her self a distinct person from her husband she hath no benefit by the Law she cannot recover any advantages but all must be done in her husbands name and in his title Thus it should be with thee pray in Christs name comfort thy self in Christ meditate upon God in Christ The time is coming when Christ only will be in request when at the day of Judgement the voice shall be Go ye cursed because not in Christ Depart into everlasting fire because not in Christ This then speaketh nothing but terror to the ungodly who are not branches in him they cannot have the least comfortable or hopefull thought of God being not in Christ they have none of Christs righteousness SERM. XXXII How God is a mercifull Father the Father of all mercies to his children 2 COR. 1. 3. Blessed be God the Father of mercies THe next considerable motive in God who is thus to be blessed is from his relative Attribute to us The Father of mercies if every mercy be a stream issuing from him the fountain if every favour be a ray which hath its emanation from that Sun then no wonder if always and in all things we are to bless and praise him It s Bernards observation he doth not say Pater ultionum c. the Father of revenge and of judgments which yet he is to all wicked men but of mercies that is to such as fear him So that the Apostle doth here represent God in the most sweet and lovely relation that may be to the truly godly They must not think fury and vengeance is in him towards them though sinners but that through Christ all enmity is taken away and they may with boldness come to him as to a Father even as the child doth securely rest in his Fathers bosome The words have no difficulty they are a fountain opened no stone is to be removed that the wearied soul may drink thereof Observe That God is a Father of mercies or a mercifull Father to those that are his So that our work will be to treat of that Attribute of God which renders the meditation and thoughts of him comfortable to us For if he be holy but not mercifull if infinite but not mercifull if omnipotent but not mercifull he would be a consuming fire to us It is good therefore for the contrite sinner to hear of this Attribute ineffabili desiderio teneor cum audio bonus Dominus To open this rich treasure that is able to enrich all who will come and take of it Consider First That God hath such an Attribute of mercy The Scripture doth not only represent him Wise Just and Almighty but Mercifull also Jam. 5. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is very pitifull and of tender mercy The former word is from the bowels that use to move when we are affected compassionately with any miserable object So that Gods mercies they are bowel-mercies he doth not only do good to us but to speak after the manner of men he is compassionately affected unto us while he doth so Hence Luke 1. 78. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bowles of mercy But whether mercy may be attributed to God properly is disputed The Socinians they deny mercy to be an essential property to God even as they do vindicative Justice The Stoicks they denied mercy to their wise man Seneca grants clementia and benignitas but not misericordia for they defined mercy to be egritudo animi a sickness and grief of the mind which ariseth from anothers misery And why is it called misericordia Yarch Austin but because it doth make miserum cor Therefore if we stick to these definitions of mercy as it is in man who hath compassion because he hath passion we are not to attribute it to God but seclude all humane imperfections and look upon it as an Attribute in God whereby he doth will to help and relieve such as are in misery so it is â—â—ivently in him and as there is none good but God so we may say there is none mercifull but God The mercy then of God is infinite as his own nature and do has rarre transcend all our sins and miseries as the Heavens do a mole-hill only there is not perturbation in the holy Nature of God which we find in our compassions Anselme expresseth it well Thou art mercifull O God Secundum nos non secundum te secundum sensum nostrum non tuum cum tu respicis nos miseros nos sentimus miserationis effectum tu non miseriae affectum God then is mercifull as well as just and thousands of places in the Scripture speak of this mercy of God very largely 2. It is good to know that the mercy of God is taken in Scripture sometimes Actively for that essential Attribute in him as Exod. 34. 6 7. where the Lord himself proclaimed his own Name Mercifull Grucious Long-suffering c. Though Divines do give notional differences between his Goodness Mercy Grace and Long-suffering yet I shall not attend to that Or Passively for the effects of his mercy as here in the Text The Father of mercies so when God doth threaten
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
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
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
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
thine He that could immediately be avenged on them he that could command legions of Devils to drag them to hell presently yet with much patience suffereth them God is so patient that as Tertullian Ipsa sibi detrahit â—â—de pat His patience detracteth from him he seemeth to be a loser by it For people sinne the more obstinately and wilfully because they meet with impunity Because vengeance is not speedily executed therefore the heart of the wicked is encouraged to evil Eccles 8. 11. It is true indeed if we speak properly we cannot attribute the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God as if that were an attribute in him The Scripture useth other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God being most absolutely blessed and happy in himself he cannot be under any misery So as to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be patient under it neither can God be said to pati to suffer in a passive sense yet his goodness his forbearance these are called patience And from the patience of God we may be encouraged to a conformity thereunto Should God be as impatient of thee should he as little endure thy failings as thou canst his dispensations thou hadst been with Dives calling for a drop of water long before this time and not able to partake of it Christ also is a wonderfull examplar cause of patience for him to lay aside the manifestation of his glory to be born of a Virgin to be exposed to such an ignominious death in all which he did seem as Tertullian expresseth it Contumeliosus sibiipsi Injurious and reproachfull to himself which made the Marcionites say He had only a phantastical body thinking it a reproachfull and dishonourable thing to him to have a true real body of the Virgin Mary But this exinanition and emptying of himself doth the more commend and make his patience illustrious Hence 1 Pet. 2. 23. and in other places Christ is commended as a patern to us of patience in all our sufferings and certain never may we more shame and abhorre our selves for all our repining and impatient workings of soul then when we set Christ before our eyes he was as a sheep in the hands of the shearer that opened not his mouth Yet how much did he suffer both from God and man and that without any cause in respect of himself though justly in respect of Gods Covenant with him as our Surety Now though all this was for us enemies to him such who would contemn his love and be ready to crucifie him over and over again yet in these great agonies and unspeakable sufferings he is not impatient Thus we have heard of a patience greater than that of Job even of Christ himself and let his patience shame thee out of thy impatience SERM LIV. Motives exciting us to a patient Submission unto God under all the Afflictions he layes upon us 2 COR. 1. 6. Which is effectual in enduring of the same sufferings which we also suffer WE are yet treating on the manner How the Salvation of believers is promoted by their sufferings which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In enduring or in patience in a patient enduring It is not my purpose I told you to enlarge my self according as this Subject of patience might require Some things have been spoken to declare the nature of it I shall adde at this time some motives and encouragements to be patient under the most extream sufferings we are put upon And First This consideration may greatly calm and compose our spirits If we sensibly affect our selves with what we have deserved All-impatiency and turbulency of heart ariseth because we are not throughly humbled under our own guilt and unworthinesse for if this were taken notice of we would wonder why dogs should have childrens bread why we should have the least drop of mercy who deserve the deluge of Gods wrath Doest thou at any time find repinings and frettings of heart within thee Do thou presently possesse thy soul with thy wretchednesse and unworthinesse Say Who am I Lord that it is no worse This is not hell nor everlasting damnation that I am in and yet I have a thousand times over deserved that It was this that quieted David's heart under that sour affliction he conflicted with when Absolom had made such a strong conspiracy against him 2 Sam. 16. 11. when Shimei cursed him with such a grievous curse that Abishai had no patience to bear it Why should this dead dog curse my Lord the King saith he let me go and take off his head Who but a David would have been avenged But what tameth Davids heart Let him alone let him curse for the Lord hath bidden him David knew that it was for his sins that Absolom rebelled Shimei cursed and therefore he dare not grudge nor mutter So 2 Sam. 15. 26. while David is compassed about with the same difficulties see how soft his heart is ready to receive any impression But if he say I have no delight in him behold here I am let him do to me as seemeth good to him Thus David's heart is like the vessel cast into the fire it may be put into any form or fashion and what is the reason of it A true humbled spirit under all its unworthinesse Thus the Church Lament 3. 22. though she be in such desolations that she cals to all the passengers who come by to see if there were ever any affliction like hers yet saith she It is of the Lords mercies that we are not consumed As wretched as we are we might be worse It is the Lords mercy that we do but taste of his cup of wrath that we do not drink up the dregs Here is a good patern to write after Let thy troubles and exercises be like Nebuchadnezzars furnace heated seven times hotter then ordinary yet thou wilt have cause to say if thou regard thy own guilt It is of the Lords mercy that it is no worse And vers 39. Wherefore doth a living man complain a man for the punishment of his sins Art thou a living man not a damned man and doest thou complain Think what if thy condition were like those that are chained up in everlasting darkness gnashing their teeth and roaring out for the endlesse torments that are upon them Wouldst thou not then judge this condition thou art in though afflicted and troublesome to be a mercy Certainly if the damned in hell are bound to acknowledge the justice of God and to give him the glory thereof though it be in their confusion How much rather art thou bound to give God the glory of all his Attributes in these dispensations to thee though bitter to flesh and blood Take heed then of being like Jonah of saying Thou doest well to be angry It is an ease to pour forth thy complaints For what doth God do thee any wrong Doth not the
unmasked and the carnal heart discovered The Gospel either conquers men and maketh them friends or else leaveth them more provoked enemies but the fault is not in the Gospel preached neither are faithfull Ministers the troublers of Israel but thy whoredoms thy idolatries thy lusts are the cause of all this combate Use of Instruction what all godly Ministers and private Christians who are zealous against sinne must look for not from Pagans and Heathens but false carnal Christians that regard no Religion any further then their lusts or advantages may be kept up Will those that live by the sinnes of people ever be willing to have sinne destroyed Do not many as Demetrius say If this way of Religion go on we shall not be able to live any longer And therefore they flie with open mouth against all holy order and good discipline against sinne But know thou that all thy prophanenesse and dissolutenesse doth not so much provoke God as thy opposition of the Gospel and the Ministers thereof Yea we see Paul using a divine imprecation against such in this case which neither Christ or Stephen ever used against those that did put them to death 2 Tim. 4. 14. Alexander the copper-smith did me much evil And afterwards he instanceth wherein He hath greatly withstood our words or preachings It was not any personal or temporal evil that moved Paul but the withstanding of his preaching whereupon he poureth out this prayer The Lord reward him accoeding to his worke Oh dreadfull and terrible imprecation especially coming from one acted by the Spirit of God in delivering of it Use 2. To exhort us seriously and impartially to examine our selves about our motives and grounds which make us to take up the title of Christianity Is it for fear or because of custome the Laws of the Land require it Doest thou not find the divine power of holy truths upon thy soul Then know thy Religion is like thy life a bubble a vapour that will quickly go out Especially we are the more diligently to observe our hearts when we have any profit or preferment when we have any external accomodations by our profession Oh how hard is it then to discern between true and counterfeit whether it be the truth of God the love of God or thy own interest that prevaileth with thee when thy enemies and adversaries shall charge thee with it What a comfort will it be when thy conscience upon good ground can clear thee SERM. LXI Of the different judgement that Faith and Flesh passe upon Afflictions 2 COR. 1. 8. That we were pressed above measure WE have already considered this trouble which came upon Paul in Asia in respect of the occasion of it Let us proceed to the Aggravation of it For out of the strong cometh sweet From this affliction conquered doth arise much encouragement and consolation to those that are followers of Paul And in the Description we have the Aggravation of it from the Quantity 1. We were pressed out of measure 2. The Quality Above measure 3. From the Event So that we despaired of life And in the next verse it is further illustrated from a two-fold end of which in its time Let us take notice of the first particular wherein we have this trouble heightned viz. from the Quantity or Extension of it It was above measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied sometimes to the enduring of a burden Matth. 20. 12. Gal. 6. 2. whether it be a temporal burden or a spiritual Sometimes it is applied to the heavinesse of the eyes by drowsiness Mark 14. 40. In this place it seemeth to be taken from Porters who have a burden imposed upon them more than they are able to stand under or as Chrysostome from ships who are overmuch burdened and so are in danger of being lost And as if there were not emphasis enough in the word pressed he addeth another to aggravate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus saith The Scripture never useth an hyperbole because that strictly taken is a lie But this opinion cannot be justified neither is an hyperbole if you do regard the intention of the speaker a lie For such an expression he meaneth not so much the thing signified by the words as when the Evangelist saith The world would not contain all the books that might be written about Christs deeds but thereby to represent to the Reader some further degree then ordinarily is in other things But the Apostle doth not here speak of a verbal hyperbole but a real one that which was above expression The Apostle useth this expression when he speaketh of the riches of Gods grace and power to believers 2 Cor. 9. 14. Ephes 2. 7. Eph. 1. 19. No ordinary expression will serve Paul when he cometh to speak of the admirable and wonderfull riches of Gods grace to those that do believe in him As he thus speaketh of the grace of the Gospel so also of his own sinfulnesse both original and actual there is an hyperbole in both Rom. 7. 13. Original sinne improved and excited by the Commandment is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above measure sinfull and for his actual wickednesse and impiety Gal. 1. 13. there he saith He did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecute the Church but when he cometh to speak of the glory in Heaven there one hyperbole will not serve according to that of Luther Coelum infernus non patiuntur hyperbolen but there he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the expression then in the Text we see That this trouble the Apostle was exercised with was no little inferiour trouble but that which was of the most pressing nature that could be that was out of measure heavy and burdensome But you will say How doth this agree with that which we have Paul speaking in the 4th Chapter of this Epistle where he calleth all the afflictions that do befall the godly light Our light affliction vers 17. Can it be light and yes out of measure heavy also It may be answered and reconciled thus It is called light in respect of everlasting glory So that although it be exceeding heavy and pressing in it self yet if compared with the weight of glory hereafter so it is light Or Secondly It may be answered By distinguishing of the times when Paul calleth his affliction heavy it relateth to the time that he was exercised with it For Christianity doth not require Stoicism yea patience is the more admirable by how much the more apprehensive we are of the trouble upon us Thus the Apostle Heb. 12. 11. No chastisement is joyous for the present but grievous Or Thirdly We may speak of afflictions when they are over when we are delivered from them and find the great good they have done to us then we may call them light and judge them nothing to the benefit we received by them But In the fourth place I conceive
ability which a man hath to do any thing and some distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right or Authority The one they call Potentia the other Potestas The one is Natural the other is Moral Many a man hath a power to do a thing when yet he hath no right or authority to do it But in the Scripture we may observe these words promiscuously used for one another yea sometimes they are put together as signifying the same thing Luke 4. 36. 1 Cor. 15. 24. In the Scripture we find this word often used for that power to work miracles yea and miracles themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 22. Rom. 15. 19. Sometimes the word is applied to Angels because of their great strength and power 1 Pet. 3. 22. In Heb. 6. 5. we have an expression of the powers of the world to come which some are said to have tasted of but what that is is greatly controverted As to our purpose we may take notice from the Scripture of a two-fold power 1. The power of God which is put forth in us by his grace which we receive and partake of and so in that sense may be called our power viz. objectively yea and in some sense subjectively though not efficiently Ephes 3. 20. According to his power which worketh in us Again saith Paul I can do all things through Christ that strengtheneth me Phil. 4. 13. 2. There is our own humane and natural strength what we can do by our selves only Now the Question is Whether Paul mean that this affliction was above even his divine strength or that measure of grace and power which God had given him So that if the Lord had not come in with extraordinary supply and more than wonted grace this trouble had overcome him Or whether he mean only of his natural strength and power So that his meaning should be as a man he could not bear it though as a Christian he did It is very probable that both these are included So that neither the natural strength Paul had nor that divine strength which usually he enjoyed could have carried him through that difficulty Now to this expression which Paul useth in the Text we have another place in Paul which seemeth directly and in express words to contradict this it is 1 Cor. 10. 13. There hath no temptation taken you but what is common to man but God is faithfull who will not suffer you to be tempted above what you are able c. There Paul saith God will not let his people be tempted above what they are able And here Paul speaketh the contrary He is troubled above what he is able How can this be reconciled Some untie this knot from the difference between temptation and affliction There is no temptation say they befalleth the godly above what they are able but there may some trouble and affliction For it is a temptation when it doth induce us into sinne and maketh us to offend God Therefore we pray God would not lead us into temptation but it may be an affliction even when it is so farre from being a temptation that we do thereby more exercise and put forth our graces Thus say they it was with Paul It was an affliction above his strength but not a temptation above his strength For at that time Paul kept up his graces his faith and patience were made more illustrious as file getteth off rust I cannot say this is solid enough For the Text therefore though Expositors go several wayes yet I shall pitch on this as most probable The former part of the verse is a reason of that good exhortation and necessary to every one which he had given before Let him that thinketh he standeth take heed lest he fall Why Because there hath no temptation as yet taken hold of you but such as all men are capable of An humane temptation that is little short and attemperated to mans strength or what is usual amongst men As the rod of a man And Isa 8. 1. The pen of a man Rom. 6. 19. I speak after the manner of men ye have not yet been afflicted for Christianity Nero hath not yet commanded the Christians to be vexed and tormented for the faith you professe Like that expression Heb. 12. 4. Ye have not yet resisted to blood So that they had just cause to walk humbly and to be afraid of falling because God had not put them yet upon any hard tryals for Christs sake What they hitherto suffered was such as other men though not Christians did endure as well as they But lest this should deject too much as if the time were coming when their persecutions should make them Apostates he giveth them this wine to comfort their hearts with This gracious promise which every Christian should call his promise a continual Antidote a daily Cordial God is faithfull c. where every thing ingredient to it is of admirable comfort God is faithfull It belongs to the faithfulness of God to preserve you he hath taken you for his and therefore his dishonour would be more than thy losse if thou shouldst perish No husbandman will lay a greater burden upon his beast than he can bear Shall man be pitifull to beasts and not God a gracious Father to his children The Artificer or Refiner likewise he will not suffer his gold to lie longer in the fire than the drosse will be purged away and shall not God so faithfull regard his children under their burdens Again He will not suffer you to be tempted No Devil no wicked man in the world can go further than God suffereth Further Not above that ye are able He knoweth your strength he knoweth what will hurt you he knoweth the time when he must take off the affliction Therefore the issue will be comfortable He will give to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make it a Metaphor from the souldier who escapes out of the warre with victory and conquest Others from one who is shut in in some place so that he is compassed about but at last finds a way to get out Yea the issue is not only to escape but God will so plentifully come in upon us as that we shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than suffer more than bear As a strong man that is not only able to carry his burden to such a place he is commanded but further also if need require Thus the godly have no more laid upon them than they can bear by this promise yea they can more than bear it how then was Paul's above his strength The Answer is That this promise is to be understood of the final issue of any affliction though for the present they may seem even to sink under it They cry out they cannot hold they cannot bear any longer yet God doth secretly support and at last will give them strength not only to bear but more than bear even to glory and rejoyce in it And thus
so were unclean by the Law of God Thirdly This trusting it is an act of faith by that grace we are able to depend upon God alone Indeed the Papists they make trusting to be an act of Hope And it may not be denied but that faith hath some such proportionable act flowing from it but the trusting that the Scripture speaks so much of is plainly an act of faith For what the Old Testament calleth Trusting in God so often in the New it is Believing on God and on Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than fiducial recumbency or resting of the soule upon Christ Though hope therefore hath its trust yet faith likewise hath its trust Onely hopes object is apprehended as suture and in expectation but faiths trusting maketh the object present as to apprehension And therefore Heb. 11. 1. it is called The substance of things hoped for By trusting then on God we mean not that act of faith whereby it knoweth God nor that whereby it giveth assent that there is a God but whereby the whole heart is drawne out to depend on God and rest upon him for whatsoever good thing he standeth in need of And therefore this trusting in God is necessarily accompanied with a love of God and endeared thoughts about him as a gracious Father who will mercifully provide for all our wants As Austin of old Credere in Deum was Credendo amare So that here is a great difference between that Historical and Dogmatical faith which many Christians have whereby they acknowledge the truths of Christ and this fiducial trusting on God for this is necessarily accompanied with an hearty love of and delight in God and cannot be separated from it Hence the Devil that he may tempt to despair which is a sinne opposite to trust in God he labours to keep the distressed sinner in hard thoughts of God as one who is a provoked Judge and will not shew mercy So that as long as the heart is by these sad temptations kept at a distance and is estranged from God it cannot so fully trust in him Fourthly It 's not God absolutely considered that is the object of our trusting in him For the Devils and damned in hell though none need mercy and help more than they doe yet they cannot trust in him Therefore God relatively considered as revealing himself to his people is the object of their hope and these Attributes or Properties do especially sustain our trusting in him 1. That he is the infinite true and ever living God Upon this ground to trust in Idols to trust in riches to trust in men though never so great is forbidden not only as a sin but as a vain thing uncertain riches they are Idols are vanities they are nothing Man hath his breath in his nostrils and therefore it is foolish to trust in such things but God being the Jehovah and Eternal even the Everlasting God the same for ever therefore it is that he onely must be trusted in Are thy creatures a Jehovah Have they an infinite being Are they from everlasting to everlasting No certainly then it is Idolatry to put trust in them 2. God is the Adequate Object of our hope Because of his Immutability on his Promises as well as in his Being Here are two particulars included in this 1. A Promise For if God had not revealed to us what he would doe for us there could not be any trusting in him Hence Gods promise and mans trusting they must alwayes go together To trust for such things he hath never promised is presumption and a temptation of God and not to trust for such things as he hath promised though they seem never so improbable or impossible to us is to limit God and to measure him according to our apprehensions This is to make trusting an act of sense or of reason not of faith The Rule then of our trusting is Gods promise It is not Gods Infinitenesse and Eternity as such but we must also have a promise Therefore though God be so full of Goodnesse and Mercy yet the damned cannot trust in him because they have no promise from God that he will doe good to them But though we have a promise yet if it were the promise of a man who is a liar who is inconstant and mutable ready to repent of what he hath promised then our trusting would be weak and uncomfortable but God is unchangeable in his promise Heaven and Earth shall sooner passe away than this gracious word of God James 1. 17. With him there is no variablenesse nor shadow of change God then being the supreame verity and it being impossible for him to lie as Hebr. 6. 18 19. No wonder that our hope and trusting in God under all waves of temptations be a sure and stedfast Anchor as the Apostle calleth it Why then is it that you see even the people of God tossed up and downe with such uncertain thoughts and workings of heart Why is it they have not a serene and quiet frame of heart all the day long It is because they let goe this Anchor They intermit this trusting in God otherwise because God is the same and his promise is the same they also would be the same You see then why God is the Adequate Object of our trust because he hath promised and because he is unchangeable in his promise What folly is it to trust in any earthly greatnesse and power It is but as the shadow that passeth away The Apostle calleth it The fashion of the world 1 Corinth 7. because it is so transitory Therefore our name we customarily use to expresse things by is most absurd and improper if we regard Scripture-expression For we use to say A Kingly State A Christian State and so Statu◠Magnatum Status is à stando and denoteth what is stable whereas all these are but a Fashion a Shew that passeth away Thus when we would expresse the glory of a man we say he appeared in Great State Now no word is so improper as that it is as if you should call a shadow a substance or say the substance of a shadow or as if running should be called standing still The Scripture expresseth it more fully when Act. 25. 23. Agrippa and Bernice are said to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With great pomp we translate in the original it is With a great phantasie or apparition The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in Scripture to apparitions of Spirits which quickly vanish away Now how contradictory is it to call a phantasie a State as if we should call a feather which flieth up and down a mountain that abideth and cannot be removed Seeing therefore all earthly greatnesse is thus fluid and ambulatory how can we put any trust therein Lastly Therefore is God the ground of our trusting Because he is onely Almighty and Omnipotent able to doe of himself whatsoever he hath promised For though we had
continuing his Mercies to us as well as his conferring Mercies upon us 2 COR. 1. 10. And doth deliver THe Apostle having thankfully acknowledged the goodness of God to him in what was past he cometh to celebrate what was for the present for we see in this Verse the goodness of God extending it self to all differences of times If God should but once help us but once deliver us we should immediately fall into utter destruction Therefore the Apostle observeth that the mercies of God are chained together God doth not only begin to do good but he continueth it Hence he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth deliver Indeed Beza speaketh of the Syriack Interpreter as not reading this passage and also some Coppies and therefore addeth Fortassis hoc redundat it may be this is superfluous Chrysostome also taketh no notice of it but it being so generally received in most Copies and the Apostle nameing the past and future time it is likely he would also celebrate the goodness of God which he did injoy for the present for if the Lord did not continually deliver all our former deliverances would do us no good The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed by Varinus to be customarily used in Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep keeping being a kind of deliverance Hesychius renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the most eminent and principall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save and hence in the Scripture Christ who is the Sauiour is called Rom. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Sion shall come the deliverer Now when Paul speaketh thus in the present tense he doth deliver it supposeth that that as he was as yet in troubles as he saith We suffer even to this present hour 1 Cor. 4. 11. Paul needeth deliverance continually because he is in troubles continually though happily for the present they were not so great as those he formerly conflicted with Again In nameing the present tense he implyeth That if God did not daily keep him the same or the like decumane waves would overwhelme him But lastly With which sense I close this signifieth that it is not enough for God to vouchsafe mercies once to his people unless he continue to do so all the day long From whence observe That Gods continuing of his mercies is as necessary as his first bestowing of them If the Lord should deliver us from any evill and afterwards leave us to our own strength and wisedome to preserve our selves how inevitable would our ruine be Therefore we must turne this Text into Prayer O Lord thou who hast delivered still deliver go on and continue thy helping hand To illustrate this let us consider 1. In what particulars this word in the Text is used in the holy Scriptures for we are apt to look only to bodily deliverances to externall mercies Whereas we shall find a soul deliverance and spirituall deliverance principally spoken of in Gods word and for which Christ is called the deliverer so that the consideration of this should raise us up into spirituall and heavenly Meditations And 1. For a bodily deliverance This Paul speaketh off 2 Tim. 4. 17. I was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mouth of the Lion a Lion and the mouth of the Lion he was in the very mouth little hope of salvation When the danger is so extreame whether he meant it particularly of Nero or whether by that he would allegorically express some eminent danger to be sure he meaneth Gods helping hand and that in bodily misery Thus also Paul 2 Tim. 3. 11 enumerating severall persecutions he concludeth but out of them all God delivered me Although therefore spirituall evils are judged by the godly the greatest evills and spirituall deliverances the greatest deliverances yet the godly being men consisting of flesh and blood they also are sensible of externall evils and thereupon do greatly need Gods mercies towards them in their outward deliverances Davids Psalmes do for the most part glorifie and praise God in respect of temporall deliverances and therefore such Psalmes have the most powerfull influence and do most affect the heart when we come to be in the same dangers and feares with him so that in all our outward deliverances we are to acknowledg God only not our own wisedome or our own power Not unto us Lord but unto thy name be all glory given 2. There is also a spirituall deliverance the Scripture mentioneth and this ought diligently to be headed by us 1. There is Christs sperituall deliverance of us 1 Thess 1. 10. in respect of the wrath and vengeance to come we are there said to wait for Jesus which deliuered us from the wrath to come What is that wrath to come even the day of judgement wherein God will be avenged upon all impenitent wicked men adjudging them to those externall torments prepared for the Devill and his Angels Oh how little do men think of the wrath to come so they may enjoy their present pleasures their present lusts and advantages they never remember what wrath is to come for all this Oh let the prophane man say to his soul in the midst of all jollities well for all this there is wrath to come put not this out of your mind day and night but to the godly the Apostle saith he hath delivered us from this wrath to come We may truly say with Agag The bitterness of death is over yea the bitterness of Hell and damnation is over Oh what an unspeakeable deliverance is this who art thou that God should deliver thee from that wrath which consumeth so many thousands how can the believing soul ever let this mercy slip out of his mind When others shall hear that dreadfull sentence depart ye cursed into everlasting fire then shall they be called to inherit everlasting glory Though now for the present for want of saith those future things are not realized to us Yet at that great day when we shall see all these terrible things transacted before our eyes Oh the thoughts of heart that then will work in us what outrages to Mountains and Hils if possible to save them from this wrath The godly are said to be already delivered from it because Christ hath purchased their deliverance and they have right thereunto by the promise of God so that they are as firmely to conclude of it as if it were already done Even as we are said to sit already in heavenly places with Christ 2. There is a spirituall deliverance from the Bower of sinne and Satan We are by nature captives and slaves unto him we are in bondage to every lust and we greedily fullfill the desires of our own corrupt hearts But by Christ we obtain a deliverance we are set free faom the power our former sinnes had over us Col. 1. 13. Who hath delivered us from the power of darknesse and translated us into the kingdome of
continued yea often to be repeated such as pardon of sinne the daily quicknings and excitings of grace It is true some have of late affirmed that sinne is pardoned from eternity and that we cannot pray for the pardon of it onely we may for the sense and assurance of the pardon But it is absurd to think a sinne should be remitted before committed and therefore as we multiply to offend so God is said to multiply to pardon Do not therefore think it enough that God hath once sanctified thee once justified thee and therefore thou needest not the help and daily succour of Gods grace for if the same grace did not preserve and keep thee which did at first regenerate thee thou wouldst fall into thy old Chaos thou wast once in We do not therefore fall from grace because man of himself if absolutely considered cannot throw himself out of it but because Christ will loose none of his Members and therefore he keepeth them united to him Even as we see it is in regard of the world it is not enough that God did once make it but it is necessary he should conserve and uphold it as Heb. 1. he keepeth up all things by his power hence conservation is called a Creation and they require the same infinite power for the one as as the other Thus it is also in the work of grace in the whole conduct to salvation An infinite power an infinite love must begin continue and at last consummate Thus by these Reasons you see why God that hath delivered doth continue to deliver Use 1. To reprove that unthankfullness and unworthiness which is in most men It is God that daily continueth their mercies to them It 's he that upholds the world He that keeps up the meanes of grace and yet we take these things as if they were so many debts to us How little doth it enter into our hearts to think if God withdraw it if God give but a blast all the world is but as dust before him It is God that hath continued thy health thy strength to thee this day more this week more It 's God continueth thy relations alive had not he done thus all had been broken in pieces before this time Use 2. Doth God thus continue deliverances and mercies then take heed of abusing them to wantonness of not improving them faithfully for God if he continues thy health and life lay it out to the Author thereof if he continueth thy wealth and greatness let not the Devill and sinne have the fruit of it Oh how unjustifiable is it what curses and torments do we deserve if when God continueth our mercies we thereby serve the Devill if the Devill did create thee if the Devill did preserve thee if you did live and move in him then you might pay him out of his own But oh the patience of God that suffereth so many wretched sinners to advance the Devils Kingdome by those good gifts he hath given to them SERM. LXXVII Former Experience should be a sufficient Argument for future Confidence 2 COR. 1. 10. In whom we trust that he will yet deliver In this last Clause we have Pauls confidence in the power and goodness of God for the future bottomed upon his former and present deliverances for were it not the duty of a believer quietly to repose his soul with a firme trusting in the truth and goodness of God he could not live an hour or a day without perpetuall hesitation and anxiety about what might befall him In the words we have 1. His trust professed 2. The matter or object thereof The profession of his confidence is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom we have hoped Erasmus rendreth in whom we have fixed hope in opposition to that vain moveable and uncertain hope which men have in earthly and transitory things we render it trusting though it be not the same word with that used in the 9. Verse But we told you that faith hath its trusting and hope hath its trusting and these two graces are of so near affinity that they are often put for one another and indeed they both denote some recumbency and resting of the soul upon him whom they trust or hope in So that as we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 10. Which words denote that hope doth alwayes carry along with it some affections and cordiall adhesion to God So that as we reject the Popish distinction of fides informis and formata we do also of spes informis and formata because the grace of hope doth sanctifie the soul for its respective operations as well as love doth to its proper actings Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favorinus saith it differeth thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to the expectation of evill things as well as of God although in the Scripture it is hardly used any where but concerning good things Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only used of good things the word coming either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw because the things hoped for do draw and allure the soul towards them Among the Latins sperare is sometimes for timere but that is very abusively spoken You see then whom Paul maketh the object of his hope and trusting even God alone So that we may not place our hope in the wisdome or power of men nor in Angels or Saints no not as instrumentall causes to procure us our good we need For a divine hope must have for the motive of it divine truth and goodness divine power and help as well as assenting faith must have divine revelation and authority Besides second causes though causatively concurring to such effects yet because they have both their esse and operari dependently from God and so do not help in and of themselves it is vain to trust in them 2. There is the object trusted for and that is a temporall deliverance For although God himself and eternall glory be the principall objects of our hope and trust yet temporall mercies may be the secondary and less principall as they relate and conduce to this eternall blessedness for some are only to hope for outward mercies as thereby our everlasting happiness may be advanced Now Paul by trusting in God for future deliverances doth thereby suppose that he shall alwayes be in dangers and that though once or twice delivered yet new temptations will assault him But though they do he is not disheartned The sense he hath had of Gods former mercies doth incourage him for the future for seeing God doth help his people because they are in misery because they are his and he stands engaged in promise to them These Reasons being perpetuall and alwayes the same no wonder if Gods mercies and deliverances likewise be continuall Observe That the
You may read how happily the Apostle conjoyneth them together Phil. 2. 12 13. Work out your own salvation with fear and trembling for it is God that worketh in you both to will and to do It is true the enemies of Gods grace who detract from it in whole or in part do gladly imbrace this truth and compel it to go two miles further than it would They force it so much that blood cometh out in stead of milk As Austin while he writeth against Manichees Pelagians did take some expressions of his commending them exceedingly as that all sinne must be voluntary else it could not be a sinne c. as if he had been on their party Then on the other side when he did valiantly write against the Pelagians they branded him for a Manichee So hard a matter is it to defend truth which lieth between two extreams but while we set against one we are thought to draw nigh to another And thus it is in the Doctrine now observed while we maintain the necessity of our duty as well as Gods grace we are thought to go into the Papists quarters Again while against them we set up the grace and power of God excluding though not the duties and means God hath appointed yet the merit and causality of them we are thought to joyn with the Antinomians whereas indeed we have no affinity with either Let us therefore labour after that spiritual skill and discerning whereby we may be able to know what God doth and what we are to do yet so as not to take off in the least manner from the glory of God First Therefore consider That all the great spiritual mercies which God doth vouchsafe in time to his people have many things concurrent before they be accomplished It is not the presence of one thing alone can effect that mercy unless all be present I say it is thus with these spiritual priviledges God vouchsafeth in time For as for predestination which is an immanent act and the purpose of God from eternity to prepare for glory There is nothing at all concurrent to that but the meer good pleasure of his will The Scripture alwayes resolveth it into that alone but it is otherwayes with justification and glorification For to justification many things are required there is the grace of God as the efficient cause the blood of Christ as the meritorious cause and faith as the instrument the hysop to sprinkle this blood upon the soul Now till all these meet together a man is not justified God indeed hath decreed to justifie thee from all eternity but the actual justification of thy person is in this order and method So for glorification the kingdom of glory is said to be prepared for the godly viz. from eternity they were before the foundations of the world were laid elected to this everlasting happiness but an holy life and a godly conversation is the way thereunto No unclean thing can enter there This being so Hence in the second place It hath alwayes bred much confusion and errour in Doctrine to oppose these requisites one against another To argue from the inclusion of some to the exclusion of others if duty then no Christ if Christ then no duty The Antinomian he argueth If Christ by his blood made atonement for our sinnes if our iniquities were laid upon him then we are justified from that time in the sight of God before we do believe or repent Now whence ariseth this errour Because they consider not that as Christ is required in a meritorious way so also faith in an instrumental way And though Christ do more principally concurre to our justification yet faith is required by necessity of precept and means also Christ without faith doth not justifie no more than faith without Christ Hence they are put together Rom. 3. 25. Whom God hath sit out to be a propitiation through faith in his blood The Papist on the other side though the Scripture mentioneth not the word merit and satisfaction yet by their forced consequences they would establish such a Doctrine Now in the sense they and others plead for works notwithstanding all their subtil distinctions The Apostle argueth infallibly Rom. 11. If of grace then not of works and if of works then grace is no longer grace Though therefore some do more grosly then others set up works against Christ yet they become guilty of dishonouring him who give him not the sole glory of our redemption But you will say If Gods grace and our duty must go together if we must look to Christ for salvation and yet to holiness to prayer and repentance as the means conducing thereunto How may we be directed so to live as that we shall give all to the glory of Gods grace and his power and yet to act in the duties God hath commanded without any negligence therein For seeing that Satan is very busie in his temptations on both sides either to be careless of prayer and other ordinances because we are to give all to Christ or because they are necessarily required to put our trust and confidence in the performance of them it is good to be informed wherein the way is clear for a believers avoiding all dangers To answer this which will indeed explicate the whole nature of the Doctrine consider these particulars First Then thou mayest relie on Christ and yet be diligent in the use of all Ordinances when thou doest acknowledge all the power thou hast both in whole or in part to the very beginning of godliness to come alone from him When whatsoever thou art able to do thou doest confess it is his gift thou hast received it from him so that it is not thou that doest it not thy power thy strength but the gift of God alone Thus Phil. 4. 12 13. when he had mentioned that excellent frame of heart That he knew how to abound and how to want yea that he could do all things he mollifieth this presently by adding Christ He could do all things through Christ that strengthned him Here Paul doth put forth the life of grace but the fountain of it is Christ So again 1 Cor. 15. 10. I laboured more abundantly then they all yet not I but the grace of God which was with me or in me exciting of me and giving me strength to do it The trumpet of grace is often in these acknowledgements 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves He doth not say to do but not so much as to think And he doth not say great things or high things but any thing Not the least good thing in his ministerial way but our sufficiency is of God Therefore to curb the insolency of such proud thoughts as if we cou'd do any thing of our selves see with what authority he speaketh 1 Cor. 4. 7. Who maketh thee to differ from another And what hast thou that thou diast not receive
grace of God and his favour to thee work thankfulness in thy life It is Gods gift do not then use it for sinne and the devil SERM. LXXXIII Of the Necessity and Usefulnesse of publick Ordinances And of the Churches Interest in its Ministers Mercies 2 COR. 1. 11. That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THere remain three particulars in this Text which are at this time to be dispatched The two former because of their affinity shall be joyned together For they contain the persons by whose prayers Paul's gift was bestowed upon him and whose praises are to be returned to God in his behalf Those by whose means this gift was bestowed are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression hath caused very many conjectures amongst the learned I shall not be large about the word for we shall meet with the word often in this second Epistle Musculus observing the diversity of interpretations doth offer his conjecture to the learned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at first written which by mistake was afterwards turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if this were so viz. By many prayers then the coherence would be very evident But it is very dangerous to give way to the expunging of words in the original and to substitute others in the room Though humane Authors may endure such critical hands yet the Scripture being divinely inspired both in respect of the matter and also the very words it behoveth us to be the more fearfull herein Chrysostome readeth the word in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though afterwards he applieth it to many Retaining then the word the question is about the sense Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the face especially the mouth as if the meaning were by many mouths Others observe that the Greek word with the Septuagint is put for panim which primarily signifieth the face and countenance and from thence the respect and manner of a thing So that the sense should be That thanks should be given to God for many respects There were many considerations in this one mercy for which they were to bless God Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the face or presence of many that is in the publick Congregation as 2 Corinth 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Churches And certainly though we will not contend for the reading of the words so yet the meaning of Paul is That in their Church-societies and publick meetings they should both pray unto God and praise God But we shall pitch upon the ordinary use of the word and understand it for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many persons or by many men The second thing is By whom thanks are to be given and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Some do adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That several wayes or for many things praises may be given to God because they think it very redundant to have persons again expressed Some render it great thankes and eminent praises but it is most consonant to interpret it of persons That the same many who did pray for this mercy were also to praise God for it Therefore from both these joyned together we may take notice That Paul doth not simply look at prayers and praises from others singly and distributively but as conjoyned and collectively The prayers of many met together the praises of many assembled together are more acceptable then of one alone From whence observe That not onely personal prayers and praises but publick and solemn ones performed by many are very acceptable together Chrysostome doth from this enlarge himself concerning the great power that a multitude hath if met in an holy manner to prevail with God They do as it were put God to shame that is his expression he knoweth not how to gain-say many when they knock and importune whereupon he takes occasion to speak of the publick Church-prayers that were then made for the Catechumenoi and doth in particular explicate every petition But we shall keep to the Apostle who doth desire their publick prayers and praises thereby commending the profit and efficacy of them To amplifie this consider this Caution First That though God delights in the assembling of many yet they must be such as are qualified according to Gods will It is not simply a multitude that God regardeth We read of the Israelites that in their distresses they would make their approaches to God in great troops yet the Lord abhorred their Sacrifices because they did not wash themselves nor make them clean so as to put away their iniquities and transgressions farre from them If so be the Wiseman saith That one sinner destroyeth much good then how much good do many destroy If one dead flie spoil a box of ointment what will many dead flies do So that the more assembled together in this manner the more is God provoked For Matth. 18. our meeting must be in Christs name not onely by his appointment but also in that manner he hath required Therefore you must take the Doctrine thus Many godly persons met together doe more prevaile than some few or one onely Otherwise one Job one Daniel may obtaine more at Gods hand then many thousands of wicked men for they have crying sinnes which doe out-cry their prayers This being premised let us consider Why publick duties are to be preferred before private And First Because hereby the glory and honour of God is more promoted If the multitude of Subjects be the glory of a King then also is the multitude of true and spiritual worshippers the glory of God Hence David doth professe That he will blesse God in the great Congregation Psal 22. 25. and Psal 26. 12. Psal 40. 9 10. The greater the Congregation is if duly qualified the more honour cometh to God Hence it is that in the Old Testament God commanded set dayes for all the people to meet together and worship God And in the New Testament we have frequent instances of the Churches meeting together to worship God Insomuch that it is a very sinfull reasoning which some have What should they goe to Church for They can stay at home and read of a good book and so get as much good Oh but know ô vain man Though that should be granted which yet is not that thou couldst profit as much yet thou owest honour and glory and worship to God and that in the Congregation Do not the Angels in multitudes praise God together Why is it called a Church but because many are to have communion together So that unlesse God doth dispense with thee that he will have no honour or glory from thee it is thy sinne if not otherwise necessarily detained voluntarily to absent from these publick Ordinances The Apostle Heb. 10. 25. doth reprove the manner of some in those dayes who did not
that is not probable It is then for that deliverance vouchsafed to Paul that they are to be thankfull and the reason is clear because mercies vouchsafed to Paul were their mercies also From whence observe That the mercies vouchsafed to the pastors and guides of the Church are to be accounted the Churches mercies What advantage comes to the shepherd it redounds to the sheep The rain that fals upon the mountains descendeth to the benefit of the valleys Your life your comfort is bound up in theirs Paul indeed said We live if you stand fast It was his comfort his life to see them preserved from Apostasie by persecution 1 Thess 3. 8. And on the contrary the Church may say of her guides We stand fast if you live As mercies to the publick Magistrates are to be accounted the peoples mercies so the mercies of Church-officers are to be reckoned the Churches If the Pilotes be in danger it can never be well with the ship When Elijah was taken away the cry was The chariots of Israel and the horsemen thereof So great a mercy was one Prophet accounted to be We have a notable instance of the holy care of the Philippians about their Pastor Epaphroditus Phil. 2. 26 27. when he was sick unto death how heavily did they lay it to heart Insomuch that Epaphroditus was exceedingly grieved that they had heard of his being sick he knew it would so greatly afflict them Yea Paul accounted it a mercy to him also that God did heal him For though Paul did recover many out of their diseases yet this gift was not when they pleased and it was least of all extended to those that were of their intimate acquaintance but rather to such as were brought to them that so the truth of their miracles might be more manifested Use of Instruction How happy and blessed a thing it is when people are able to do their duty herein To look upon all the favours and good providences of God to the Ministers of the Gospel as their own mercies their health encouragements preservations as their owne but how bitterly doth Satan fill the hearts of some men who out of love to their lusts and their errours look upon their godly guides as the greatest burthens and would heartily rejoyce in any evil that should befall them This is clean contrary to those gracious loving and indeared affections which ought to be in people to their spiritual shepherds SERM. LXXXIV Of our Glorying and Rejoycing in our Gifts and Graces Why and how it is lawfull and how not 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards THis verse as appeareth by the raciocinative particular or note of inference For is brought in as a reason of something which went before But Interpreters do differ about the coherence thereof Some make this to be a reason of that hope and trust he formerly spake of which he had in God Though he did trust in Gods mercies yet not in them alone but in his own endeavours also Hence Aquinas from this saith That hope doth arise from the mercy of God and mans merits But this doth not consist with Scripture Others do make it part of his Apologetical Narration defending himself as against that crime of inconstancy and levity which was cast upon him because of his promise to come to them which yet he did not and therefore they think these words look backward and not forward Calvin and others which is most probable referre it to the words immediately preceding viz. their prayers and praises to God in his behalf This is given as a reason why they should be thus tender about him because he had obtained grace to be faithfull he had not sought himself or his own glory he had not walked in hypocrisie and fraud but had been kept by the grace of God in all sincerity in his conversation in the world not only at Corinth but every where else Now it is a great motive and encouragement to pray for such The Apostle useth this argument Heb. 13. 18. Pray for us for we trust we have a good conscience in all things The connexion then being thus discovered we come to the Text absolutely considered and therein we may consider 1. The ground and reason it self 2. That which is affirmed and predicated of it And this is set down in the fore-part of the verse and therefore we shall begin with it The words are This is our rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendred by most our glory or our boasting The Apostle doth very often use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemeth to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neck and so is a metaphore signifying for the most part pride and loftinesse taken from horses whose pride will be discovered by their neck and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that for the most part it is taken in an ill sense Hence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proud boaster and bragger but with Paul it is used sometimes in a good sense as here For the word is used in a three-fold sense gradual to one another 1. To rest and relie upon a thing 2. From thence to rejoyce and to be glad in it 3. From thence to declare and publish this with boasting Now though Paul did not put confidence and trust in his good and sincere conscience yet from the perceiving of that he did rejoyce Whereas then we see Paul rejoycing and glorying from the testimony and evidence of that grace he had in him We may observe That an holy glorying and rejoycing in the graces of God we perceive in us is allowed and lawfull I say an holy glorying for the heart may quickly degenerate into a proud sinfull boasting Therefore this truth must be warily bounded So that the dejected and tempted soul may be quickned to its duty of comfort and not to deny the work of grace that it may feel and the proud pharisaical spirit may be debased The valley must be exalted and the mountain made low It is true indeed we have the Scripture saying Let him that glorieth glory in the Lord. Let not the wise man glory in his wisdome 1 Cor. 1. 31 And if Abraham had not wherewith to glory who can have Yea the Apostle saith expresly Rom. 3. 27. That glorying is excluded by the law of faith But in what sense this is to be understood will appear when we come to manifest how many wayes it is not lawfull to glory or to rejoyce no not in our gifts and graces Only this Text maketh it plain that in some sense our graces may be matter
complain of such a dull and liveless Ministry yet how little do people think that many times they give the cause so that its Gods punishment upon them in that very thing yea though Ministers be never so faithfull and godly yet as Calvin observeth they cannot go on in their Ministerial work with that vigor and alacrity they ought to do when their hearts are bound up with sorrow and discouragements about their people All cannot attain to Pauls excellency who could have enlarged bowells to that people who had streightened ones towards him SERM. CVII Of the Necessity of a constant Ministry not only for the constituting but to an establishing the Church 2 COR. 1. 15. That you might have a second benefit IN these words we have the End of Pauls purpose to come to them It was wholly spiritual It was not for any advantage any earthly respects but but wholly for their good to encrease and confirm their graces The End is expressed in these words That ye might have a second benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some as Chrysostome interpret for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea their are some who would have that to be the word in the Original It is no doubt but that much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joy did follow upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All spiritual effects and heavenly exercises are apt to breed much joy Hence none have true joy but those that are godly and so by consequence none are blessed but they for Joy is a great ingredient to Happiness Hence Aristotle maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly to rejoyce yet is more consonant to other places of Scripture to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Rom. 1. 11. He desired to see them that he might impart to them some spiritual benefit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is chiefly used in the New Testament for the free grace of God towards us in reference to our Eternal Happiness so that the very name ought to be sweet and precious to such who labour under the sense of their unworthiness and see no power or works of their own any wayes able to save them It is of grace therefore that doth not onely exclude merit but supposeth thee unworthy for such mercies of thy own self It is sometimes in Scripture applyed to such Almes as were freely given for the use of distressed Churches 2 Cor. 8. which is therefore called Grace partly because it is of Gods special goodness to give us such a free and liberal Disposition as the first Verse in that Chapter implyeth I do you to wit saith Paul of the grace of God bestowed on the Churches of Macedonia and that was to be liberal to the other afflicted Saints and partly because it cometh from the bountifull disposition of a man to such as are in want In this Text it is to be applyed to spiritual bounty that is to be willing and ready in all serviceableness to promote the spirituall good of others for there are spiritual almes as well as temporal which lieth in reproof in Admonition and frequent Exhortation to what is good Now this Grace or Benefit is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate iterated and repeated though it be more than the Second or third time Chrysostome referreth it to his Epistles and his presence for by both these he communicated spiritual benefit unto them But it is most probably and generally referred to his first and second coming whether Paul did come a third time to those Corinthians is disputed by Commentators because of some passages in the 12 and 13 Chapters of this Epistle of which in its time It is enough that by the first grace or benefit we mean the first work upon them by Pauls Ministry when they were converted from their Paganism and planted a Church of Christ And the second benefit was to confirm them in the same Faith and also to quicken them up unto further degrees of Holiness and this was the second Benefit Paul desired to impart unto them For it appeareth that though this Church of Corinth was a garden planted by Paul yet many weeds and some poysonous ones began to grow up amongst them There were both in Doctrine and Manners many things amiss which needed Pauls presence to reforme Observe That it is not enough to be a Church planted and gathered from out of the world at first but there needeth a constant and dayly Ministry to be tilling and dressing of it That Garden which God planted and put Adam into yet was to be dayly dressed and so it is still with the best Churches even those that are of the Apostolical Plantation yet needed the Apostles care and diligent visitations which was one main cause of writing those several Epistles to several Churches They were not written to convert them or make them Churches but to admonish instruct or confirm and comfort as occasion did require and upon this ground it is that though the office of Apostles and Prophets as also the gift of miracles are now ceased because the Church is now planted yet the office of Pastors and the Ordinances Christ hath instituted are perpetual and must be continued to the end of the world So that the opinion of the Socininians about the Ministry as it were only a thing of order and not of Divine Institution is grosly repugnant to Gods Word as also their Doctrine about Baptism That it was but a temporary Ceremony instituted for the beginning of the Church is full of falshood Churches though constituted yet must be dayly watered neither is it enough for a people once to be brought home to the Faith but they need a second and a third yea a continual benefit For though the Apostle haply did come but the second time to these Corinthians yet he appointed Officers in an ordinary residence amongst them as wel as in other Churches which were continually to watch over them The particulars wherein the Ministry is necessary for perfecting work as well as foundation work for progress as well as ingress for consummation as well as imitation are these First To inform against those Errors which false Teachers do easily insinuate into the hearts of people No sooner hath God sowed his field with precious wheat but the envious one commeth and soweth his tares As the April showers that make grass and flowers to come cause also weeds to grow Thus at the same time God is building the Church the Devil and his instruments are raising their Babel No sooner have the Ministers of God with Isaac digged up Wells but the Philistines have been ready to throw their earth and mud therein If then Errors and damnable Heresies may so quickly infect a Church formerly pure no wonder if there be such necessity of Pastors and Guides who are to lead the people into all truth by their Ministry as the spirit of
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
too light and wanting But oh the horrible neglect herein who mattereth what the Scripture saith Who ordereth his life according to that Canon What art thou a drunkard by Scripture a swearer by Scripture Know assuredly that he which learneth not holinesse from the Scripture shall never find comfort from the Scripture that hath precepts as well as promises and without obedience to one we cannot reap any comfort from the other Secondly The other principle of a godly mans but efficiently is the Spirit of God enlightning and sanctifying by the Scripture The Word is the Rule the Spirit of God is the efficient cause The Scripture is like Christs garment the Spirit is the virtue and power of God communicated to the soul thereby Hence are those descriptions of a godly man that he is in the Spirit that he liveth in the Spirit walketh in the Spirit is led by the Spirit which must not be wrested to any immediate Revelations and Enthusiastical motions and thereby opposed to the Word but the Word is subordinate to the Spirit This is the pool wherein the Spirit of God descends and vouchsafeth healing to the soul therewith Now Chrysostome maketh this a great part of Paul's meaning he did not purpose according to the flesh that is he could not dispose of himself and his journeyes to come and go whither he desired because he was wholly at the command of the Spirit to be directed thereby For we read when Paul had a mind to preach the Gospel in some places he was hindered by the Spirit and so could not go but those directions of the Spirit and Revelations were extraordinary and for that present age of the Church and are not now to be expected The Spirit doth now enlighten sanctifie direct and guide us by Scripture-rules And hereupon it is that the godly are said to be led by the Spirit and to walk by the Spirit and this should provoke the godly to all holiness Oh is pride from the Spirit of God Is worldliness is envy is passion from the Spirit of God Remember alwayes from what Spirit it is that thou doest things The Apostles thought it a good zeal when they would have fire from Heaven to come and destroy the Samaritans Luk. 9. 55. but Christ rebuked them saying Ye know not what manner of Spirit ye are of Take heed then thy own Spirit or a deluding spirit be not the principle that moveth thee instead of Gods good Spirit Thus you see the two general Rules that we should order our lives by the Word and the Spirit whatsoever is not according to these is not suitable to Christianity Besides these general principles we may instance in some particulars that a godly man doth walk by and against which he dare not sinne As 1. To keep a good conscience towards God and man Paul professed he exercised himself herein Act. 24. 16. towards God therefore he taketh heed of any thing that may make his heart smite him he had rather have his peace of conscience than all the advantages in the world Hence in all things his Question is Will not this trouble my conscience Will not this disturb the peace of my conscience This is a blessed principle he keepeth close unto And then again in respect of man he keepeth an inoffensive conscience he lieth not he defraudeth not he injureth not he looketh to righteousness as well as Religion his principle is to be holy towards God and just towards man and in following this principle he aboundeth with joy in his heart he liveth chearfully and fruitfully and withall doth awe the hearts of the most desperate enemies to the wayes of God 2. Another principle is To make sure of his ultimate end for which God made him and the necessary means conducing therunto His end is glory and salvation hereafter The necessary means therunto is grace and godlines here while we are in this world so that while other men walk according to their several principles some will be rich some will have their honours others their profits his principle is to be godly here and saved hereafter Hence he giveth all diligence to these two things So that if you ask him Why are you sollicitous Why are you so carefull Why so often in praying so often in hearing It is he saith to obtain grace here and glory hereafter This I must have I dare not live and die without it for want of this principle men have such sluggish and dull affections to heavenly things A third principle is To live and walk with daily expectations of death and the day of judgment as if he heard alwayes that voice sounding in his ears Arise and come to judgement He desireth to have such thoughts of sinne as a man dying as a man arraigned at Gods tribunal would then have Death is certain nothing can exempt him from it and therefore he desireth to die daily to be preparing for these great changes In morte solâ non est fortassis as Austin observed In all things in the world there is a fortasse a may be Thou mayest be a rich thou mayest be a great man but we cannot say It may be thou mayest die it may be the time will come when thou shalt fall into the grave No this is without all doubt hence the godly mans principle is so to live that death and the day of judgement may be no new thing or terrible dreadfull thing to him A fourth principle is To judge sinne the onely or the greatest evil and godlinesse the greatest good If this were a principle in mens hearts to live by what reformed persons should we see every where This principle in thy heart would be like fire there if sinne be thought worse than any evil then poverty shame misery yea and hell it self better be any thing than a sinner How couldst thou give thy self up a servant thereunto Though it were a pleasing sinne a profitable sinne yet because it is a damning sinne thou wouldst runne from it thou wouldst say Oh this sinne though I love it though I am used to it yet it can never be good for me it will be the poison of my soul And then on the other side a godly mans principle is That godlinesse is more worth than all the great and glorious things of the world His soul longeth for it more than silver and gold he thinketh every rich man every great man a miserable man if he be not godly As Rachel cried Give me children else I die so give me godlinesse Lord else I am damned As Abraham did not so much rejoyce in his wealth and outward mercies because he was still childlesse so saith this man It is not earthly comforts Lord but grace that refresheth my heart let me be poor contemned rather than not godly Use of Exhortation To examine what are the principles you walk by There are but these two and they are contrary one to the other the principle
affirme things to be so and so There are also Promissory lyes whereby we doe promise to doe such and such things but afterwards breake these engagements And the Apostles speech may relate to both these kinds of lies and both these are sinnes against the second Table either when we affirme any thing falsly or perfidiously breake our promises For seeing words are instituted to signifie our sense and minde to others if we abuse them to other ends we doe hereby destroy the end of speech and so as much as lieth in us overthrow all humane commerce and society But in a Promissory lye there is a further aggravation of the sinne because hereby the rules of justice are broken for by promise another man cometh to have a right to the thing promised The Corinthians in this Text had a right to Paul's presence when he had promised them Now where grace is in a man that doth so sanctifie him that he taketh heed of every way of lying whether in words or promises It is true Aristotle speaketh of this verity as a moral vertue And there are some who have as it were a natural justice their words are as good as oaths their promises are as good as bonds and bils Some Heathens have been famous for such a truth in their conversation but yet godlinesse maketh a man keep from lying and falshood upon other grounds then such natural just men which is good to be observed because many are so apt to build the comfort of their souls upon it For 1. Such natural true men they are so onely from the Principles of a natural conscience not from the principles of sanctification within them If you ask them Why they doe it or observe the ground you shall see it is onely because the light of Nature instructeth them herein And although this be commendable yet it is not enough to make it godlinesse in them for what is done in a godly manner ariseth from a principle of godlinesse which is the new nature within a man So that it is one thing to abhorre lying from a meer natural conscience and another thing to do so from a supernatural light within them 2. You may observe a difference in the motive The godly man dareth not lie because God forbiddeth because it 's a sinne that he abominateth whereas the natural true man never minds the Scripture it is not from the word of God that he doth it but because it is a laudable thing amongst men They will greatly praise such a man that is so constant It 's the glory of men they look at not the command of God 3. That such men are true and just but not from a godly principle is plaine Because they doe not receive all other holy duties The same God that hath commanded thee not to lie not to deal falsely hath also commanded thee not to be drunk he hath commanded thee to sanctifie the Sabbath to keep up Family-duties to love those that are godly and to delight in such whereas many times none are more bitter enemies to the power of godlinesse and the beauties of holinesse then such natural just and true men Oh therefore that such would not stay in that Thou doest well that thy words are sure that thy speeches and actions are just but doe not stay here doe not thinke thou hast enough for Heaven For though you doe all these yet if you delight not in godlinesse if you love not those that are holy men if you cannot abide this strictnesse and precisenesse in religious duties know that thou art but half a Christian yet there are duties of the first Table as well as the second and how greatly mayest thou charge thy soul with such sins didst thou not put thy trust and hope in thy true and just dealings Thirdly Divines do usually speak of a three-fold kind of lying There is a pernicious lie a sporting lie and an officious lie 1. A pernicious lie is when we speak that which is false to the hurt and damage of another 2. A sporting lie is when we do in merriment affirm things that are false only to please and delight 3. An officious lie or mendacium misericors as some call it a mercifull lie is when we tell a lie but it is for the good of another to save him out of danger or death such was Rahab's lie and the lie of the Midwives For though God rewarded them for the maine yet it doth not follow he allowed their lie but pardoned it It is disputed by some Whether this be a sinne or no And Luther is so farre from making it a sinne that he speaketh of it as a duty in Genes And Musculus also alloweth of it Yea Comment in Johan cap. 8. he hath this strange division Mendaciorum quaedam fuit licita bona quaedam excusabilia quaedam levia quaedam vitiosa quaedam diabolica But certainly though sporting and officious lies are not so great sinnes as pernicious yet they are all intrinsecally evil and so cannot be made good for any advantage of the world To lie that thou mayest deliver a man from death is not lawfull because of the Apostles Rule We must not doe evil that good may come thereof Rom. 3. 8. Even as adultery and fornication may not be committed under any pretence whatsoever no not by a woman to save the life of her husband of which case some speak of So it is also with a lie being a sinne intrinsecally and of its own nature and therefore can never be made good Hence it is that it is forbidden without any limitation to this lie rather than another Levit. 19. 11. even as stealing and dealing falsly are Therefore Cassianus is of opinion That it is lawfull to use a lie as we doe Hellebore to depell some grievous danger and that the Patriarchs for this end did sometimes use lies is wholly to be exploded Plato was first the authour of this opinion That Magistrates might use Mendacio ut medicamento from whom Origen and his followers were infected in this point But as we heard every lie is of its own nature a sinne because as the Schoolmen say It 's Actus cadens supra indebitam materiam For words are naturally the signe of our meaning and to use them otherwise is unnatural And this should make us be the more wary in our ordinary sporting discourses For how few do attend to this sinfulnesse of the tongue herein But if of every idle word a man shall give an account then much more of every lying word though it may seem no such great matter to us It is certaine the Martyrs thought no such lies lawfull no though thereby they might have escaped cruel torments Yea they are blotted with ignominy in Antiquity who either by favour or money would accept of a Certificate or Testimonial that they had sacrificed at the Altar when indeed they had not and thereby preserving themselves But what gain is this to save a
when the Cedars are so weak Use of Exhortation To take heed of this sinne in a special manner as being so reproachfull to a man much more a Christian so opposite to the Attribute of God whose faithfulnesse and truth is so often celebrated that it is impossible for him to lie Yea it cometh so immediately from the Devil that there ought to be no communion with him in this thing Never call any lie profitable for it will not prove so at last What if by it thou escape danger here and be cast into Hell hereafter What if thou gaine the world here and lose thy soule hereafter Will not this be a dreadfull and dismall lie to thee Remember that place Prov. 12. 19. The lying tongue is but for a moment Hence Prov. 13. 5. A righteous man hateth lying For that lying tongue is but for a moment hereafter it will scorch in hell it will burne in those eternal flames SERM. CXV GOD is True 2 COR. 1. 18. But as God is true our word towards was not yea and nay IN this Verse the Apostle giveth a reason why he did not use Lightness or purpose things according to the flesh viz. Because the word he preached was not so much his word as that which came from God the Supream truth and therefore as no Falshood could fall on God so neither upon his Word that floweth from him Some indeed understand the Word Paul here speaketh of of his Promise to come to them as if he did thus solemny affirm That he was not unfaithfull in his Promise But the ensuing words do evidently declare That he meaneth his Preaching that his Doctrine was not mutable and changeable For the malevolent Adversaries that he had to do with they took occasion from the altering of his purposes or at least deferring of his Promise in that Particular about coming to them to charge his whole Doctrine with the same levity and inconstancy to bring all he Preached into Question because of that Whereupon the Apostle being far more solicitous for his Doctrine and his Office then his own credit or glory doth especially fortifie that and confirm the Truth of that so that by this we see the nature of evil men Whatsoever failings or weaknesses may be in a Minister they presently charge his doctrine with it and blame his Ministry whereas Gods truth is truth and thou art to receive it though the Minister may be false and unworthy but of this wore in its time The Apostles Argument in this Text to confirm the truth of the Doctrine he preached is from the truth of God the measure and Rule of all truth if his word be a lye then God must be said to lye which is heynous blasphemy to speak but God is true This Expression is taken by some to be only Enunciative and Affirmative barely asserting the truth of God as if the meaning were God is true from whom we have received our commission to preach the Gospel and therefore that also must be true Others and they speak more probably take it to be an oath that the Apostle doth here use a sacred oath for the confirming of what he saith and so it is the same with the Hebrews form of an oath The Lord liveth and Heinsius maketh those expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 15. 1 Tim. 4. 9. to be equivalent to this We take it there to be an oath but because we have Paul using an oath again at the 23d Verse I shall wave that respect at this time and consider it only enunciatively attending to that Attribute and Property which this oath is built upon and that is Gods truth God is true From whence Observe That God is true God hath many glorious Attributes There is his Omniscience his Omnipotency his Justice and his Mercy and there is also his property of Truth which is of great use and Influence in our comeforts and Duties This truth of God is often celebrated in the Scripture Yea he is not onely said to be true but truth itself Deut. 32. 4. he is so essentially truth it self that the Word saith It is impossible for him to lye Heb. 6. 18. For he being truth in the abstract no falshood or lye is compatible with him Abstractives admit of no mixture though Concretives may Light in it self or whiteness in it self admitteth not of any darkness but as it is in subjects so it doth Now God as he is said to be Light and that there is no darkness in him at all 1 John 1. 5. So God is truth and in him there is no falshood at all But let us discover this Doctrine in particulars And First There is a twofold Truth A Metaphysical Truth and a Morall or Ethicall truth A Metaphysical truth is the truth of Being and Entity and thus the Scripture doth often celebrate the truth of God making him only to be the Jehovah He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Am that I am For if that rule be true Ens verum convertuntur then where is the chiefest and Infinite Entity there is also the Supreamest Verity This true being of God is often opposed unto Idols and the Heathens Gods which have no true being at all And that God is true in this sense is the very fundamental Article of all Religion Heb. 11. 6. He that cometh to God must believe that he is This truth of Gods being is often to be remembred against that Atheisme which doth reign in most mens hearts How could they live in such excess of riot did they believe there was a God But secondly there is a moral or Ethical Truth and that is Two-fold either Verity or Veracity Verity is when we speak or barely affirm that which is true Veracity is in our Promises when we faithfully perform them Now this Twofold truth is eminently in God There is the truth of his assertion and that is revealed in his Word which is also called truth So that whatsoever is affirmed there can no more deceive us than God himself And then there is the truth of his Promises and the Truth of his Threatnings the truth also of Prophesies and Predictions in all which God will be found true When every man is a Lyar God is true then in what he saith in what is foretold in what he promiseth and in what he threateneth Never let the prophane and secure sinner flatter himself hoping it will prove otherwise than the Word speaketh There is no threatening of God will prove a lye 2. There 's a Division of truth into truth increated and created Increated truth is God himself and he is called truth because Gods understanding is the measure and rule of all other Truths Nothing in the world is true but as it is consonant to his knowledg It is otherwise with us Our understanding is not the measure of the truth of things but there truth is the measure and rule of our understandings then is
it is that in Heaven when our understandings shall be fully perfected then we shall not grow in knowledge we shall not imbrace errours and upon further illumination leave them So that whensoever God shall make such a change upon us that we are not to believe as we have done worship as we have done lived as we have done As we are to be thankfull unto God so we are to be humble in our selves because that ever any darknesse did take hold of us The Thomists among the Schoolmen give this for a reason why the good Angels proved constantly good and the evil Angels unchangeably evil Because say they Such is the perfection of the Angelical Nature that what it willeth it willeth immoveably it cannot alter again and therefore an evil Angel cannot repent I shall not justifie this reason but certainly we see it a glorious perfection in God that his understanding is infinite his will immutable so that he cannot know any new thing or will any new thing which he did not from eternity Yea the estate of the glorified Saints in Heaven is admirable in this particular that they are so confirmed by grace they are so perfectly enlightned and sanctified that they receive all truth at first and can never come to know more or better then they did at first admission into that glorious place Fourthly There is no man living though never so learned and so knowing but may still understand more In him there may be there will be Yeas and Nayes He will have cause to confesse he was in this errour once he misunderstood such and such Texts of Scripture formerly Doth not experience confirm this Hence are their retractations their recognitions and reviews of their works which they have put out with much judgement and deliberation So that we are not to wonder if the most excellent and learned men do sometimes say This I thought once and this was my judgement once but now I am better informed It is true the case of the Apostles and such as were divinely inspired of old is different from the most eminent holy and learned men that are in the Church for though after their first call by Christ they did retain some ignorance upon them yea did erre in some doctrinal points of great consequence yet after they received the holy Ghost in a full confirmation of them in their Office then they were made infallible so that in their preaching and writing they could not erre And therefore if there had been any Yea and Nay any contrariety in their Doctrine If any of them should have said Thus I thought once but it was my errour I am now of another mind this would have made us questioned their immediate call from God but all Pastors and Teachers that are to guide the Church they are not to expect such infallibility neither should people look for such assistance upon us but we are limitted to the Scripture as the Rule by which all spirits are to be tried If therefore any eminent Officer of the Church do build hay and stubble upon the foundation of precious stone and pearle wonder not at it Or if you see such afterwards more enlightned and to bewaile the hay and stubble they have built Let not this make you stagger so as to think with your selves what can we believe For they may erre in one thing as well as another and as they confesse they have taught false in one particular so it may be in all the rest and therefore we are not bound to believe them at all For In the fifth place You must distinguish between that which is fundamental in a word and that which is circa or supra fundamental The word of God containeth in it all things that are necessary to salvation but withall it hath many excellent conclusions that are deduceable from them It hath not onely the foundation stones but an excellent and glorious superstructure It hath not onely milk for the babe but strong meat for the adult person And although there be no truth revealed in the Scripture which when sufficiently proposed to us we ought to despise it being the truth of the holy Ghost and wilfully to oppose any known truth of Gods word though it be farre from the fundamentals is a very damnable sinne and rebellion against the Spirit of God yet for all that we must alwayes distinguish between the fundamentals and principles of Religion such as are named Heb. 6. and the conclusions by many mediums deduced from them between the seed and the crop between the essentials and the accessories For there is no godly man much lesse no godly Officer that is so farre left by God as to erre in fundamentals of salvation at least perpetually and therefore they have no Yea and Nay in them For they have the promise of God which is That the Spirit shall lead them into all truth John 16. 13. And they have also the anointing which will teach them all things 1 John 2. 27. where by all things is not meant Omne scibile Every thing that may be known for then they should know all the arts and all the tongues every one would be wiser than Solomon No nor all things in Religion not all things in faith and manners for that would contradict other places which say We know but in part 1 Cor. 3. and also That we are to grow in knowledge 2 Pet. 3. 18. but all things necessary to salvation They shall not want the knowledge of that thing the absence whereof will damn them It may be for a season they may be involved in some fundamental errour even as they may in regard of their lives fall into some grossimpieties that do for the present take away the present claim that they have to the Kingdom of Heaven but at last they shall be delivered because it 's not possible the elect should be deceived viz. totally and finally by the most deceiveable wayes of falshood that are Matth. 24. 24. Now the knowledge of this is necessary to obviate that Objection which you heard mentioned If the Ministers of the Gospel may be Yea and Nay in some things why not in all things If they erre in one thing why not in every thing This is not to be yeelded unto For they cannot erre in necessaries though they may in accessories They cannot lay any other foundation than what is laid yet they may build hay and stubble Therefore it 's sensless and irrational to argue from any errour or mistake the Ministers may have in some points of Religion that are problematical to those that are essential For in these later we are sure we are never deceived we may with Paul confidently say If an Angel from Heaven preach contrary to that Doctrine let him be accursed SERM. CXVIII A further Discovery of the sinfulnesse and reproach of Inconstancy especially in a Minister 2 COR. 1. 18. Our word toward you was not yea and nay WE are pursuing
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
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
into nothing Thus it is with the promises recorded in the Scripture they all move and act as it were in him They all live and worke in him were it nor for his merit and his Spirit they would be but as empty words or as a tinkling cymball Therefore In the fourth place The Covenant of Grace which is virtually all the promises of God it is not onely called a Covenant and a Promise but a Testament likewise And that for this end because it doth necessarily relate to the death of the Testatour So that Gods promise is not to be conceived as when one man maketh a promise to another absolutely and without any thing intervening For here we have God indeed promising from his meer absolute goodnesse and mercy but then the execution of this cannot be without the blood of Christ so that all the force of the promise ariseth from the death of Christ The Apostle therefore argueth the validity of this Covenant from that which is amongst men Galat. 3. 15. A mans testament when it is confirmed cannot be disanulled or added unto how much rather then must the testament of Christ be confirmed for ever The Apostle doth excellently consider this Heb. 9. 15. For this cause Christ is a Mediatour of the New Testament that by meanes of death they which are called might receive the promise of eternal inheritance For where a testament is there also must of necessity be the death of the testatour By which it appeareth that the promises of God are established upon a sure and unchangeable foundation even the blood of Christ and therefore as sure as Christ died so sure will those promises of God be made effectual to thee Indeed if Gods promises were Yea and Amen according to thy workes to thy worth and dignity woe would be unto thee Yea though God doth require faith and repentance yet the promises are not setled upon these as a foundation but on Christ and therefore it is that our hopes our comforts can never be shaken The promises then of God have two Pillars to bear them up though one be enough The first is The immutability and verity of Gods Nature he cannot change he cannot lie The other is From the Merit and Efficacy of Christs death whereby the things promised are deserved and that at a dear rate even Christs blood Now then can any godly soule give way to unbeliefe to sinfull dejections seeing that God cannot lie and the blood of Christ cannot but obtaine God cannot deny himselfe neither can he deny his onely Sonne Therefore let the godly soule remember this Gods promise is not onely a bare promise but Christs Testament also Insomuch that all spirituall benefits are the fruit of his death and shall we thinke that blood will be shed in vain Shall we give no more to Christs Testament then we will to a mans But this Doctrine deserveth further enlarging SERM. CXXVII Of the usefulnesse and unchangeablenesse of the Promises of God 2 COR. 1. 20. For all the Promises of God in him are yea and in him amen ALl the promises of grace you have heard are established upon two immovable pillars Gods unchangablenesse and the bloud of Christ To proceed from this followeth First That Deus absolutus as Luther was wont to say or Deus in praedicamento substantiae is a consuming fire and we are nothing but stubble before him it must be God as in praedicamento relationis as he is a God promising mercy unto us in Christ that is the ground of all our commerce and fellowship with him We are not to appear before God in confidence of our obedience to his commands but by faith in his promises insomuch that the only foundation we have to build upon in all our approaches unto him is Gods promise alone in Christ The godly soul is to look with as much or more chearfulnesse on that than Rahab could do on the scarlet thread held out as a commemorative signe to preserve her life were it not for this promise in Christ who could who might who dare draw nigh to God the Father So that it is through Christ that the way is opened for us to come unto God We may see this notably prefigured as it were in Gods dispensation with the people of Israel Exo. 33. 2 3. for when they had by their sinnes greatly provoked God the Lord denied his presence to go along with them I will not go up with thee lest I consume thee in the way this sheweth that such was Gods anger against their iniquity that he could not bear it It 's a speech taken from the humour of men otherwise the anger of the Lord is subject to his own power only this is spoken to shew what distastefull objects they were to him But though his anger be thus against them yet see what he promiseth ver 2. I will send my Angel before thee Here God would not go but his Angel now this Angel is Christ as appeareth Exod. 22. 20 21 22. where he is described as one in whose power it is to pardon iniquities with this addition for my Name is in him Observe then here a sweet Oeconomy or dispensation of Gods dealing with the people of Israel as a President to inform us about all mankinde God would not look upon mankinde neither would he behold as it were if he did he should immediatly destroy them all but he sends an Angel he sendeth Christ into the world and so in and through him he becomes propitious to us Now how little is this understood by Christians who do go to the promises upon their own obedience they think they beleeve they repent and in the mean while Christ is not all in all as if in our graces in our performances The promises of God were yea and Amen and not in God himself It is a long while ere the ministery of the Law hath any efficacy upon mens hearts ere they are sensible of the weight and the heavinesse of sinne ere they go bowed down because of this burden and when that hath broken them it is many times longer ere they are directed to an Evangelicall life ere they can tell how to make use of the proper remedy which is the promise of God in Christ for all their disputes and doubts arise from this as if the fullfilling of the promises were established upon themselves and not upon Christs bloud Truly if the humbled sinner were well instructed in this principle it would be like the rising of the Sunne to dispell all darknesse for either the promises are made good because of thy faith and of thy repentance or because of Christs bloud and atonement through that if because of the former then no wonder thou art no more quieted in thy minde no wonder thy heart is so full of fears for how weak is thy faith how strong and heavy is thy heart if thou must be justified by their worth thou art undone But then if Christ be
therefore should a Christian doubting whether the promises do belong to him do in that darknesse and perplexity which is upon him And first we grant That a Christian so exercised is not to ascend up to those high points of predestination or the universal redemption by Christs death We do not require of thee to ascend up into heaven as it were to search into the Book of life whether thy Name be written there and then to say the promise belongs to thee This absurd and preposterous course some would fasten upon those who hold the doctrine of Gods absolute election as if from that it did necessarily follow that no Christian humbled for sin might apply the promises till they first know whether they be elected or no. And again those that pleade for Universall redemption by Christ they think that unlesse that be received we cannot rationally perswade any humbled sinner to apply a particular promise to himself that Christ loved him and gave himself for him but no afflicted sinner is to run to any of these doctrines but is out of the sence of his unworthinesse to go as boldly to Christ in the promise as if none of those doctrines had ever been disputed by learned men For in the second place We are to make Gods commands and invitations the ground of our drawing nigh to the promise If then the Scripture be full of such gracious invitations to all that are hungry and thirsty to all that are humbled and debased under their unworthinesse to come and finde rest for their souls yea if the Scripture commands such as are poor in spirit with all holy boldnesse to draw nigh to the throne of grace then here is their warrant from this they are to encourage themselves so that the truly humbled sinner is only to hearken what the word of God commands Art thou one who findest thy self undone Dost thou fâ—el thy self to be a lost man then know it is Gods will and command to come unto him for pardon Thou art bound in conscience if thou wilt not dishonour God nor damn thy own soul to eat of this tree of life Never then perplex thy self about these thoughts whether the promises of God belong to thee or no for it 's plain They belong to such who are sick under the sence of sinne who are burthened under the weight of it and if the promises belong not to such as thou art they belong to none in the world and withall set this home upon thy soul that the longer thou keepest off from the promise the worse it is with thee the work of faith will be the more difficult the longer thou sufferest this wound to fester the more difficultly will it be cured The longer thou wandrest in this wildernesse the more hard it will be at last to enter into Canaan the longer the water is muddied the harder will it be to see the face For when all is done and thou hast disputed thy self out of breath thou must come to this at last even to lay hold upon the promise by particular application Shall Esther resolve to go into the Kings presence though no Scepter of Invitation were held out saying If I perish I perish how inexcusable then wilt thou be if thou drawest back when the Scepter is held out No wonder if Adam did run from God endeavouring to hide himself from his presence upon his transgression for as yet he had received no promise from God But how wilt thou pleade for thy self when the promise is indefinitely propounded to every one that findeth the need thereof This is certain it is inevitable ruine to run from the promise where wilt thou help thy self if thou flyest from it There is no other way but this Ark to escape drowning Therefore remember it is not disputing but resting of thy soul on Christ that will at last quiet thy spirit In the next place in that all the promises of God are thus Amen in Christ it followeth That they will never be altered and changed that they are more immovable than the Laws of Medes and Persians so that although David and others of Gods Children have sometimes sadly complained Hath the Lord forgot for ever yet this was from their imbecillity attending more to the dead womb of second causes than to Gods truth For God can no more break his promise than he can ceafe to be God and truly herein the heart of a godly man should greatly rejoyce The promises depend not upon thy strength upon thy perseverance upon thy good use of the opportunities enjoyed by thee but upon Christ alone How often hast thou as much as lieth in thee made the promises of none effect to thee but the promises keep thee and not thou the promises God cannot break his promise Oh pray to God for an heart that is yea and Amen as well as the promises say O Lord I would gladly have faith as firm as the promises I desire my soul may be Yea and Amen as well as they are Oh how full is the Scripture of sweet and comfortable promises But we are dejected and desolate not at all attending to them so that it is with us as Pythagoras fancied about the heavens viz. that they made most admirable musick in their motion but our ears through continuall use are stupified and hear them not To be sure the Scripture vouchsafeth excellent musick and ravishing joy to a gracious heart but that many times attendeth not to it But you may say If this be so that God breaketh not his promise how shall we understand that place Num. 14. 34 where God threatning the people of Israel for their murmuring against them and that their carcases should fall in the wildernesse then saith God ye shall know my breach of promise or as in the margin my altering of my purpose Here it should seem God may break his promise to this it may be answered if we follow this Translation that God speaketh of that particular promise about their entring into the land of Canaan which was conditionall if they did not rebell against him and so they not fullfilling the condition God is there said to break his promise But others render the Hebrew word otherwise as some translate it ultionem meam my revenge The Hebrew word Tenuathi cometh of Noah to break and as it is applyed to words and promises so also to other things and therefore the most genuine translation is abruptionem meam you shall know my breaking that is as some that disobedience whereby you have broken your selves from me or else which is most probable that breaking which I have made upon you because of your sins you shall know I have divided my self from you for your iniquites and this I conceive most genuine The Use is of Instruction would we ever have the promises of God fullfilled to us then the way is to get an interest in Christ the promises are fullfilled in him and therefore without Christ
of themselves Having thus illustrated the Doctrine let us touch some arguments à posteriori whereby it is plain That all our establishment is from God And 1. It is plain In that a godly man findeth such an inequality in the temper of his soul Sometimes he is able to withstand strong gusts of temptations and at another time he is so weak that every blow will beat him down David discovereth these hils and valleys in his soul in many Psalms Now if it were a mans own strength then he would be more constant and uniform Only by these ebbings and flowings we are taught that God doth alone support us if he withdraw his hand then are we troubled 2. It is plain Because sometimes weak Christians have gone through great temptations when strong ones have exceedingly failed Did not Peter an eminent Apostle of Christ fall very dangerously And yet how many weak women have been inabled to become Martyrs for Christ Did not Abraham called the father of the faithfull shew much sinfull fear when he was in Abimelechs country Alas if Samsons hair be cut he is no stronger than other men Oh the wise dispensation of God! Sometimes the strong Christian stumbleth and falleth when the weak standeth And why is all this but as the Apostle teacheth us to shew That the root beareth us and not we the root Rom. 11. 18. Christ keepeth us to him we do not keep Christ to our selves Lastly That it is God alone who establisheth as appeareth By the prayers of Gods people And it 's a Rule of Austins of old against the Pelagians It is an absurd thing to pray unto God for that which is in our own power If we can establish our selves why do we pray that God would not lead us into temptation Do we not therein proclaim that our own power our own strength cannot preserve us in any temptation Thus David prayeth Uphold me according to thy Word Psa 119. 116. and Psal 51. 12. Uphold me with thy free spirit The guilt upon his soul for those grosse sins would have swept him away like a flood had not God mercifully upheld him and as the godly have declared this by prayer so also by their praises and thanksgiving acknowledging that they could never have gone through such exercises conflicted with such temptations had not the Lord supported them They wonder to see how their hearts were kept up under such dejections Thus David Psal 63. 8. My soul followeth hard after thee thy right hand upholdeth me And Psal 145. 14. The Lord upholdeth those that fall though they fall yet he doth not quite take off his hand from them but raiseth them up again Thus you see how true the Text is That it is God who establisheth us SERM. CXXXI The most eminent for Godlinesse need to be established by God as well as the meanest which Establishment is in Christ Jesus 2 COR. 1. 21. Now he which establisheth us together with you in Christ c. THe next thing considerable is the Subject of this Establishment with the Object wherein The Subject is Us with you In this doth appear the Apostles modesty and humility Though he had such a plerophory and did exceed many others as much as the Cypresse doth the shrubs yet he attributeth it not to his own strength or power but to the grace of God If God leave him then this Samson is no more than other men And when he saith With you this is to be understood indefinitely not universally For who can think that every Corinthian was thus established anointed and sealed But it is ordinary with the Apostle when writing to Churches to speak of them as those that are truly godly either because many were so or else because in charity it was meet for him to think so Or lastly because according to their outward calling and profession they declared themselves obliged and bound thereunto Thus writing to the Church of the Ephesians he speaketh generally Grieue not the Spirit of God whereby ye are sealed unto the day of redemption Ephes 4. 30. In the next place you have the Object and that is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christum Some render it as being more emphatical The sense is that we are incorporated as it were into Christ and thereby established for out of Christ we are as reeds shaken with every wind From these two particulars we may observe two Doctrines to be briefly dispatched at this time The first is That even the most eminent in godlinesse do need Gods power to stablish them as the weakest and most infirm Even the Pauls that are like gyants when others are but as dwarfs are not preserved by their own power It 's Gods right hand that upholdeth them and if that be removed they are no more than other men This is a very necessary truth to be improved for the comfort of those that are weak in their own sense and feeling Whatsoever encouragements you declare to them they are ready to put off all with this It is true such as Paul such as Abraham and David that were starres of the first magnitude these could do so God was in a special manner present with them But we must not argue from these Cedars to such Briars as we are whereas this Text sheweth that all are alike as to this dependance alone upon God Us with you saith the Apostle and therefore we have him Rom. 8. and in other places putting himself in the number of other Christians and a guing for their justification perseverance and eternal glory by such arguments as are common to all believers not from any thing peculiar and extraordinary in himself So that all believers have the same God the same Christ to rest their souls upon though they differ much in their inherent graces Thus we may see David a president herein Psal 32. 6. when he had declared Gods great goodnesse to him upon his purpose to confess his sins I said I will confesse my transgressions unto the Lord thou forgavest the iniquity of my sinne that is spoken by way of aggravation whatsoever was guilty and damnable in it though never in so heinous a manner thou didst pardon it then mark the inference For this shall every one that is godly pray unto thee for this because God did so with David whereas it might be objected Though God did so with David yet will he with such an unworthy wretch as I am But David answereth you For this euery godly man shall be encouraged to pray To demonstrate the Doctrine viz. That the strongest Christians are alone stablished by the power of God consider these particulars First The examples of the fals of the most godly men that are recorded in Scripture By which it is plain that not they themselves but the power of God did preserve them and when that had forsaken them being left to themselves they fall into the mire Thus David and Peter are sad
for hereby this gracious worke of God is differenced from all Enthusiastical delusions or from those prophetical extasies which the Prophets of God sometimes did partake off from that rapture Paul was in when he said Whether he was in the body or out of the body he did not know No we are not to expect such immediate operations of the Spirit upon us where the Spirit shall be both the efficient cause and the object also Neither may we hearken after some voice of Gods Spirit or immediate testimony within saying to us as sometimes a voice spake to Christ This is my beloved Sonne We may not expect that Christ should say to thee after some visible manner as he did to Mary Magdalen Be of good comfort thy sinnes are forgiven thee We are not to hearken to such Doctrines that may presse for such a witnessing but we must give care to what the Spirit of God speaketh in the Scripture and so expect to have this confirmation and sealing by those meanes which he hath appointed Even as it is in the Doctrine of the Scripture it is the Spirit of God that doth fully assure the hearts of believers that it is Gods word But how doth it thus perswade the soul Not by any immediate testimony but by these implanted arguments therein as the holinesse of the matter the majesty of the style c. by which this undoubted perswasion is wrought in us Thus it is in this worke of sealing the Spirit of God though it be the efficient cause of it yet it is in such an order and way as he hath appointed For we must not thinke that it is suitable to the workings of Gods Spirit that we should have a blinde perswasion in us whereby we are assured onely we know not why and we are not able to give any reason that we are assured but because we are assured The Spirit of God attemperateth its operations to our rational nature But what are those meanes and wayes whereby the holy Spirit doth thus assure us They are either External or Internal External are two-fold First By the Sacraments in the right use of them the Spirit of God doth assure us Hence you heard the Sacraments are called seales neither may we thinke that Christ hath appointed these Ordinances in a barren formal and empty manner No God will accompany his owne Ordinance to the right receiver and therefore as truly as he received the bread and wine so truly is he also made partaker of Christs body and blood Whereas then the promises are indefinitely propounded the Sacraments they are particular applied and by these the Spirit of God doth assure us of our interest in the promises Secondly Another External way is By those notes and markes which are given of such to whom the promises doe belong The Scripture doth not onely declare the promises but characterizeth the persons to whom they doe infallibly belong Insomuch that he who findeth he doth truely beleeve and repent He that findeth he is made a new creature such an one may as undoubtedly conclude being enabled thereunto by the Spirit of God that the promises doe in particular belong to him as if he were named as if it were said Thou Thomas and Thou John thou art received into the favour of God So that this particular doth evacuate all those boasts and confidences which many may have of Gods love towards them seeing the marks and signs are not applicable unto them which the promises do require But these I call External There are Internal Qualifications by which the Spirit of God doth thus perswade and assure us not that they are a cause or that we are to put confidence in them but by them as signes and effects of Gods gracious love we come to be assured of the love it selfe As by the Rain-bow we come to be assured that God will not drowne the world again I shall not enlarge upon these having had opportunity from some passages in this Chapter to speak thereunto The first particular signe or marke by which the Spirit of God doth interest or seale unto that I shall instance in is The sanctified and savoury improvement of afflictions Such as are chastened from the Lord and taught by him these may unquestionably conclude Gods special love towards them Hebr. 12. Revel 3. The Scripture doth in those places abundantly evidence that whosoever is a sonne of God is afflicted by him Insomuch that he who hath no chastisements is to thinke that he is a bastard and not a sonne Now this is not to be understood of afflictions themselves meerly as so but as sanctified as working to our spirituall good And when they have this blessed fruit it is as comfortable an argument to be assured of Gods grace towards us as any may be thought on The Apostle maketh this a sure effect of Predestination Romans 8. 26. He did also predestinate us to be conformed to the image of his Sonne which is partly in suffering as he did that so we might be glorified as he was Look then with a more comfortable face upon afflictions than thou hast done Doe not flie from them with fear as Moses from his Rod when turned into a Serpent For when these doe worke to thy spiritual good when they are like fire to make the gold lesse drossie when they are like winnowing to purge the wheat from its chaffe then know this is an assured testimony of Gods favour Thou needest not say Who will goe up into Heaven What messenger will come immediately from God to perswade my soule of Gods favour towards me For the testimony is on earth it is neare thee doe not cast thy eyes from it Secondly A second signe or meanes by which we come to this sealing is The observation and experience of Gods gracious presence in us and with us whereby we are preserved from some and kept either from or in such temptations that might have undone us When we finde that grace accompanying of us which David prayed for Psalm 19. to keep us back from sinning As the childe of God hath the Angels of Heaven to take care of him they have it in charge to hold him as it were in their armes as a Nurse doth her little childe so is he also inwardly fortified by inherent grace to keepe him in his wayes to Heaven he hath habitual grace and actual grace and he hath preventing grace and co-operating he hath exciting and persevering grace Now that man who observeth how richly and mercifully the grace of God putteth it selfe forth in these several effects how often when he is ready to goe astray the grace of God seeketh him out how often grace prevented and excited him else he had beene swallowed up in such deepe gulphs of sinne he I say that findeth such prevenitng concomitant and subsequent grace of God he that findeth this Rock Christ to follow him with gracious effects as some say the waters out of
himself all things from his bounty By these passages you would think that unlesse a man hath this assurance that he is not truly godly yea that the very difference between an hypocrite and a true beleever lyeth in this particular about a solid perswasion of Gods love in Christ Then on the other side if you do consult with the experiences of these whom we have cause to judge truly godly we shall meet with few that say they have this sealing They have good hopes they will tell you in the favour of God and sometimes they finde such supports of soul that they walk with much peace and comfort but to say that they have ordinarily this sealing of Gods Spirit that they dare not what then shall be answered to the Objection I shall not in this place enlarge on it only I shall speak some things to satisfie the doubting soul in this Point And first You are to know That this priviledge of sealing is spoken of in the Scripture as belonging to all the godly There is none excluded It is the duty of every one to endeavour after it to make all diligence in prayer and in other means to obtain it We are not to conceive as Papists do that some may have it by a speciall revelation as Paul and other eminent Saints although we grant that whosoever hath this sealing hath it by a speciall revelation but not in the Popish sense that is the Spirit of God doth in a special manner evidence unto a beleever by the fruits of faith that he doth belong unto Christ This sealing then the Scripture speaketh of as a mercy vouchsafed to every sanctified person at least that he may be made partaker of it for not only the Texts fore-mentioned but that also Gal. 4. 6. doth demonstrate this truth Because yeare Sons he hath sent the Spirit of Adoption into your hearts Because you are Sonnes now a quatenus ad omne valet consequentia is a known Rule and Rom. 8. The Apostle speaketh generally The Spirit witnesseth with our spirits that we are the Sonnes of God You are not then to think that this admirable favour is destined only for some choice servants of God No this scepâ—er is held out to every beleever such honourall his Saints may have But yet in the second place It is no wonder if the primitive Christians who lived in the Apostelical daies did partake of it more powerfully and plentifully then beleevers generally do in this latter age The Apostle in his Epistles might speak of this sealing as partaked of by all because then beleevers had a greater measure not only of extraordinary gifts many of them I mean but also of the sanctifying graces of Gods spirit They lived up to higher degrees of fervency of zeal of heavenly-mindednesse then ordinari y we do Again their conversion was more eminent and remarkable and that by the Apostolical Ministry which was accompanied by signes and wonderful miracles so that as their dogmaticall faith had greater means to heighten it then ours so likewise their salvifical and speciall faith They were wonderfully coverted from Gentilism both from idolatry and prophanenesse whereby their change was the greater and so were more sensible of Gods Spirit working upon them Lastly They were exposed to great persecutions they lived under constant tribulations there were no outward encouragements for them Now it's Gods way to vouchsafe this inward comfort and peace most to those that are bereaved of all outward Thus the Martyrs even in these latter daies did in a great measure enjoy this Sealing of Gods Spirit else they could not have been carried through those bitter trials with such unspeakable joy and consolatton as they were These things considered no wonder if the primitive Christians might have an higher measure of this sealing then we have although it must be confessed that even in those daies there were many hypocrites and several temporary beleevers who had only vanishing apprehensions in these great things not solid perswasions Thirdly Although this sealing be propounded in the Scripture as common to all yet it is not of the same absolute connexion with eternal happinesse as sanctification is without holinesse no man shall see God without this sealing a man may Insomuch that the promises of pardon and glory are not made to this assurarce and consolation but to grace and holinesse It is not said Thou shalt not be saved unlesse thou have this for if it were so then many of Gods Children had cause to be greatly amazed but it is not in the same way of necessity as sanctification is Seeing therefore it is more than a temporall mercy and yet not so high as an absolute spirituall mercy to salvation it is to be reckoned in the number of such mercies that are spirituall but yet not of peremptory necessity such are degrees of grace These are promised to the godly but not as absolutely necessary for then all beleevers should be equally godly but they are distributed according to the wisedom of God Thus it is also in this matter of sealing Hence in the fourth place Sealing doth not follow sanctification as a naturall necessary property but by divine appointment and order It is not as when there is fire there must necessarily be heat or as when there is the Sun there might be light only God hath appointed such an order There is a great aptnesse and fitnesse for sealing to follow sanctifying Hence it is commonly Gods way to make one follow the other but yet this chain may sometime be broken if God sometimes hinder naturall agents from their effects as when the fire did not burn the bodies of the three Worthies No wonder if in meer positive and instituted waies of God sometimes there may be an interruption made so that experience doth unquestionably demonstrate this that many truly sanctified ones may yet for a season at least want this sealing yea go bowed down and afflicted with thoughts clean contrary as if they had received the spirit of bondage only Their love is so farre from casting out tormenting feaâ— thâ—â— their slavish fears do cast out Evangelical love But how may this honey-comb cease to drop how may this Conduit of wine come to be stopped I answer First On Gods part for some speciall and peculiar reasons not known to us alwaies The Lord hath wisâ— and just reasons to leave his people in darknesse To bring them into the Whales belly as it were out of which they cannot finde any escape It was thus with Christ his only begotten Sonne that he might accompish the bitter work of redemption for us he was left to those strong agonies and fears the Scripâ—ure speaketh of he had not consolation nor joy when he cried out My God My God why hast thou for saken me his enemies gave him gall to drink and his soul tasted of gall within his enemies set a crown of thorns upon his head and he had sharp thorns
viz. That he is one who feareth an oath Eccles 9. 2. A righteous man a good man and he that feareth an oath are synonymous expressions You see then what a fruitfull field we are plowing up but I shall not venture upon all the cases about Oaths which would require a great volume onely limit my self to my Text which containeth onely an assertory Oath not a promissory And indeed because it is the most formal and expresse oath that we meet with in the Scripture we must improve it according to the desert of it Two sorts of persons there are who have runne into extreames about an Oath First Such who out of a great reverence to God and because every mans word should be as good and as firm as an Oath have therefore wholly refused to use it To such we shall prove the lawfulnesse of it Yea the necessity and duty of it in some cases On the other extream are many prophane and wretched men who use these sacred Oaths in all ordinary discourse vainly irreverently yea sometimes arise to such high impiety and wickednesse as not onely to swear rashly and vainly but also falsly so as to forswear themselves and become guilty of perjury a sinne so contrary to the light of nature that Heathens have severely punished it And God doth seldome let such perjured persons goe unpunished in this world without some remarkable punishment For that terrible threatning will not prove false or a lie Zech. 5. 3 4. where a flying roll that is the curse of God is said To enter into the house of him that sweareth falsly and it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof But before we come to these particulars let us first consider of the nature of an Oath an assertory one especially for that is my subject what it is and we may define it to be First A religious calling upon God as a witnesse for the confirmation of any thing in doubt or controversie The Latines call it juramentum or jusjurandum which is all one though some would make a difference because that an Oath doth jus or lâ—gem dare it declareth the right and law as it were of a thing after which we are not to dispute any more Or else because it doth Jus dare Deo or because Jure introductum All Heathens concluding on this remedy by an oath against controversies as most expedient The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some make to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an establishment or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constringe and bind because an oath brings a bond or strict obligation upon a mans soul Thus Numb 30. 2 3 4. In a vow which in this respect agreeth with an oath therefore it is added Or swear an Oath a man or woman are thereby said To binde their soule with a bond The Hebrew word is ordinarily Shebugna which they derive from Shebang the number of seven because an Oath useth to be amongst many witnesses and withall it is observed that the word to swear is used in Niphal a passive voice signifying thereby that a man is not to swear unlesse he be as it were solemnly compelled unto it Now this definition given of an Oath hath in it four parts The generical Nature the Form the Matter and the End 1. The generical Nature it is a religious calling 2. The Form upon God as a witnesse 3. The Matter which is doubtfull and controversal Lastly The End or the Effect as some dispute which is the confirmation of this For after Oaths there is to be no more arguing Hence Aquinas saith well That what first principles are in speculatives the same is an Oath in practicals Now as first principles are indemonstrable and none may deny them or goe to prove them so is an Oath it is an artificial argument to prove a thing indemonstrably And thus Aristotle defined That it was an indemonstrable argument or word without proof with a reverent and sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetorica ad Alex. cap. de Jurejurando Let us consider this definition upon which some Cases and Questions of Conscience are afterwards to be built And First We say It is a religious calling upon God Hence an Oath is the worship of God when a man sweareth in a right manner he giveth honour and glory to God believing him to be Omniscient and a searcher of the heart as also an holy Judge who will punish and be avenged upon all such who shall take his Name in vaine Hence it is reckoned in Scripture as part of Divine Worship Deuter. 6. 10. Thou shalt fear the Lord thy God and serve him and shalt sweare by his Name So Deuter. 10. 20. Thou shalt cleave to him and swear by his Name Yea the whole worship of God is sometimes synecdochically contained in this action onely Isaiah 45. 23. To me every tongue shall swear Thus it is made a prophetical promise in Gospel-times That he who sweareth shall swear by the God of truth by which all Gospel-worship is intended Isa 65. 16. Oh how little is this considered by common swearers whose mouths are filled with daily oaths Doe you consider what an Oathis Doe you remember it is a solemne worship of God If God were an Idol yea a man you could not more abuse and despise his holy Name than thou doest Is this to worship God Every oath should be with holy fear and trembling at the Majesty of God But thou tramplest his honour prophanely under thy foot Judge ye how prophane you your selves would think men to be if they should be so vain and customary in other holy worship Should a man take the holy Psalmes and sing them as idlely and as vainly as he doth ordinary songs would you not call such a man a prophane man Prayer also that is a worship of God should a man in his prayer be no more reverent than in his merry tales or idle discourse would you not say such a man was a vile wretch Take the Sacrament of the Lords Supper Should a man receive that with no more reverence than he doth his ordinary food should he make no difference between the Lords Cup and a Cup of Ale at the Ale-house Would ye not gnash your teeth at such a man as an atheistical person And is it any lesse prophanenesse when you make oaths and your ordinary discourse all one The very word Sacrament was taken from an Oath as the learned shew What shall be done unto thee then thou swearing and cursing tongue Every trifle every passion setteth thy tongue thus on fire from hell Secondly Again I say It is a religious calling upon God For an Oath may be either pronounced speculatively and enuntiatively or practicè and invocativè practically and by way of invocation As for example when I reade this Text I call God to witnesse upon my soul while I doe so I doe not
worke consisteth in a great measure in comforting the afflicted 689 N Names THe prefixing of a Name is not a sufficient argument to prove the Authority of any Scripture 11 Note What things are necessary to make a Note 59 O Oath WHat an Oath is 659 660 661 VVhether words be necessary to an Oath 663 VVhether in faith and by faith be Oaths 665 Officers of the Church vid. Church-officers Ordinances Publick Ordinances usefull and acceptable 374 375 Reasons for it 375 376 377 Oyle The properties of material Oyle compared with spiritual 621 622 623 P Patience 'T Is Patience in sufferings that makes them conduce to our salvation 232 Patience commended by all 233 What goeth to the producing of it 234 235 Motives to Patience 236 237 238 239 Paul Why Saul called Paul 2 Paul's sins 3 His serviceablenesse 3 4 His learning 6 Of the Name Paul being prefixed before his Epistles 10 11 That argues them to be of Divine Authority 11 Why he styles himself an Apostle of Jesus Christ 31 Peace Peace from God and Christ earnestly to be prayed for 108 Wherein it consisteth how wrought and preserved 109 110 c. What are the effects of it 114 115 Directions for the attaining of it 116 People as related to Minister Vide Ministers Perseverance 'T is Perseverance that is the crown of holinesse 458 Hopefull beginnings in the wayes of Religion are not enough without Perseverance 459 Propositions clearing it 459 460 461 Prayer The most eminent in gifts and graces still need the Prayers of the meanest 359 Reasons of it 360 People ought to Pray for their Minister 361 362 363 Prayers to be made not only privately but publickly 375 Reasons of it 375 376 Praising It is our duty to Praise God for all his mercies 364 What is required to our Praising God 365 366 367 Motives to it 367 368 Vide Blessing Publick Praises vid. Publick Prayer Preaching Christ is the only object of our Preaching 557 When Christ is Preached 557 558 559 Presumption Signes of Presumption 350 351 Principles Two distinct Principles in every regenerate man 271 272 Of Principles in general 525 526 527 Of the Principles of a godly man 527 528 529 Principles of flesh vid. Flesh Professours Carnal Professours make great opposition to the Ministry 261 262 263 Who are they which Professe Religion meerly upon carnal ends 263 264 c. Promises God hath made many Promises to us in Christ 581 Propositions clearing it 581 582 583 584 Of the several sorts of Promises 585 586 Promises are the executions of Gods Decrees 587 No wicked man hath any right to the Promises ibid. The Promises suppose faith 588 God hath sealed them to us ibid. 'T is great skill to make use of the Promises 589 The Promises are all confirmed in Christ 591 Propositions clearing it 591 592 593 What a Christian should doe that doubts whether the Promises belong to him or no. 596 597 598 The Promises of God will never be altered 598 599 The Promises give glory to God both as made by him and as believed by us 600 601 Wherein the glory of God is manifested in his Promises 601 602 How faith in the Promises gives glory to him 602 603 Our establishment in the Promises is the work of Gâ—…lone 605 Propositions clearing it 606 607 Signs of our interest in the Promises 640 Prudence What is that holy Prudence that Ministers are to use in the exercise of their Ministerial power 678 679 Wherein it doth consist 680 681 R Raising WHat is implyed in Gods Raising from the dead 328 329 Rejoycing An holy Rejoycing and glorying in the graces of God lawfull 380 What is required to this holy Rejoycing 380 381 In what respect 't is lawfull 381 Wherein unlawfull 382 383 Religion Religion opposed by two sorts of people 262 Who are those who professe Religion onely upon carnal grounds 263 264 c. S Saints GOd of great sinners oft makes eminent Saints 2 Reasons for it 4 5 All that are of the Church are Saints by profession and ought to be so by conversation 83 Of the nature of real Saintship 86 87 89 Two motives to it 88 89 Saints ought to joyne themselves in a Church-way 91 Yet some reasons may excuse them 90 What those reasons are 91 92 What reasons are not justifiable 93 94 The soul of the poorest Saint not to be neglected 94 Salvation The Salvation of believers is promoted by their suffering for Christ 228 There is a two-fold Salvation temporal and spiritual 241 The Salvation of Gods people is furthered by all his dispensations 242 What this Salvation doth imply 242 243 Two sorts of dispensations whereby Salvation is promoted 244 Saviour Our Saviour how called Jesus Christ 1 24 26 How Christ is a Saviour 25 What kind of Saviour he is 26 Vide Jesus Saul Why Saul was called Paul 2 Scripture The Penmen of the holy Scriptures were instruments not the authors 12 We are to rest satisfied with the style and method of Scripture 12 The authority of Scripture not to be questioned 13. Four considerations whereby to arme our selves against the opposers of Scripture 13 14 Sealing The people of God are his Sealed ones 625 Propositions clearing it 625 626 What the Sealing of the godly implies 626 627 628 629 The description of the Sealing of Gods Spirit 632 633 634 c. Whether all the people of God be his Sealed ones 645 646 How this Sealing may be stopt 647 648 Self-confidence Vide Confidence Simplicity Godly Simplicity affords much comfort 404 Of the nature of Simplicity as it relateth to God 405 406 407 408 c. As it relateth to man 411 412 Sincerity How 't is called godly Sincerity 413 Godly Sincerity carries a man above all other things to God himself 414 What it is in God that a Sincere heart looks upon 415 416 Propositions discovering the nature and effects of godly Sincerity 418 419 420 Spirit How the Spirit witnesseth with our consciences 390 Spiritual Spiritual mercies to be desired before temporal 96 A natural man cannot desire Spiritual things ibid Onely the regenerate 97 What ars the qualifications which provoke the godly to esteem Spiritual favours before others ibid. The reasons of it 98 Gods Spiritual works upon his people are not only for their but also for others good 179 Two kinds of Spiritual gifts ibid. What are these Spiritual things whereby we may be seruiceable to others 180 181 Suffering What is implied in the Sufferings of Christ 196 197 What in the Sufferings of Christ abounding 197 The profession of Christ is accompanied with Sufferings sometimes excessive ibid. Propositions clearing it 198 199 200 What is required in our Suffering for Christ ex parate objecti 201 202 203 What ex parte subjecti 205 206 207 208 How Christ makes our comforts to abound in our Sufferings for him 210 The advantages of our Suffering for Christ 213 Our Sufferings for Christ are for the Churches good 218 219
temporal sense 2. He is not a spiritual Saviour only by example 3. He doth not actually save all 4. He is not a Saviour only habitually or upon condition 1. He is a spiritual Saviour 2. He is the sole Saviour 3. He is a full and sufficient Saviour Use Of Instruction Use 2. Exhortation Of the appellative Name of our Saviour Christ In what sense Christ is said to be anointed The Lord Jesus was anointed to be our Saviour What the title Christ implies Use 1. Of encouragement Use 2. Of Exhortation Christ as Head doth appoint all the Officers of the Church A two-sold Kingdom attributed to Christ in Scripture All Church-power radically seated in Christ Church-officers are properly servants to Christ This power of appointing Officers and Laws in the Church belongeth to Christ as King Use Exhortation 1. To Church-officers Church-officers are especially to take heed of 1. That they turn not their Office into matter of pride and earthly interest 2. Of Idleness Use 2. To the people Why Paul styleth himself An Apostle of Jesus Christ Those things are highly esteemed in the Church which are despised by the world As 1. The person of Christ 2. The Officers appointed by him 3. The Duties prescribed by him 4. The Priviledges of the Gospel 5. The due execution of Church-censures Use How many wayes the will of God is taken It is the meer will and good pleasure of God that calls us to any office or priviledge in the Church We have all Church-priviledges from the meer will of God There is a two-fold Call the one general the other particular both which come from God A four-fold distinction concerning the Call of Officers 1. Some are called only by the will of God not at all by the will of man 2. Some have their call of God but by men 3. Some are of men only not at all of God 4. Others have their call neither from God nor men In what sense Paul here saith By the will of God 1. It is more than his permissive will 2. It is not his angry and just will God sometimes doth justly send ungodly Ministers amongst a people 3. It was by the directing will of God not by chance 4. It implieth it was not Pauls merit but Gods will that advanced him to this office Concerning those who enter upon the Ministry only upon carnal and corrupt motives Use The truly godly though eminent in office and grace yet are humble in themselves and condescending to others Wherein the humility of the godly discovers it self to their inferiours Why those who are so exalted above others are yet so humble towards them Use There is a great deal of difference both in the persons that are converted and in the manner of their conversion Why God is pleased to call such different persons and in such a different way None are to rest upon their godly education but all are to search their own hearts to see whether they be wrought upon or no. Use The consent of Church-officers in matters of religion is of great use and moment What are those things that conduce to Unity amongst Church officers It is of great use to young to have the guidance of solid and experienced Ministers What the word Church is used for in Scripture What we are properly to understand by a Church in Scripture Gods call as the efficient cause of the Church is either external only or external and internal also The instrumental cause of the Church is the preaching of the Word The formal cause the solemn observation of Church communion Wherein consisteth the nature of Church communion Object Answ Why needfull to know the Marks of a true Church What things necessary to make a Note or Mark. What are the Notes of a true Church How the form of a thing may be a Note or Mark of it A Church is Gods people in a more special manner than others God amongst the most prophane people sometimes gathers a Church to himself A Church may be a true though defiled one What were the corruptions amongst the Corinthians How 't is lawfull for Christians to go to Law Some observations clearing the truth that a Church though defiled may be the Church of God Reasons shewing the truth of it The Church of God as a Church doth far surpasse all civil Societies and temporal dignities Reasons shewing the truth of it Use 1. Use 2. Use 3. Why Paul writeth this second Epistle to the Corinthians It is very hard for the Church of God to keep within their proper bounds in Church-administrations It is a Ministers duty to use all lawfull means to promote the Church he hath relation to How the Apostle could call the Corinthians Saints when many of them were so foully polluted All that are of the Church are Saints by profession and ought to be so in their conversations What is comprehended under Church Saintship External holiness Saintship is not enough to bring us to Heaven without the inward renovation of the whole man Propositions clearing the assertion 1. There are degrees even in real Saintship 2. Therefore is real Saintship alway growing in this life 3. Church-Saintship though real consisteth with many imperfections 4. Holiness or Saintship is the conformity of the will of man to the will of God 'T is a great shame and reproach to have the name without the nature of a Saint 〈…〉 Saints may sometimes have just reason not to joyn themselves to a Church though it be their duty alwayes to endeavour it Reasons convincing it to be each Christians duty to be of a Church What are the causes that may justly excuse us from joyning our selves to publick meetings 2. Unlawfull grounds upon which some do 〈…〉 themselves to any Church-society 1. From corrupt opinions 2. From corrupt dispositions Use Of Instruction The soul of the poorest Saint is as much to be regarded as of the greatest Spiritual mercies are to be desired before temporal What are those things that peculiarly move the godly to preferre spirituals before temporals The Reasons of it The grace of God is to be desired before all other things Propositions discovering the nature of the grace of God What the grace of God implies How grace is called the grace of our Lord Jesus Christ Who are fit subjects to partake of Gods grace without Rules how we may rightly understand and judge of the grace of God The Scripture characters of the grace of God Peace from God and Christ is earnestly to be prayed for as a very choice mercy Wherein this peace consisteth What are the principal causes of a godly mans fears troubles and disquietnesses What are the effects of this Gospel-peace Directions how to attain this peace Of the names attributed to God in Scripture God alone can give grace and peace to his people Reasons God is a Father in a more peculiar manner to those that believe what it is for God to be our Father God is a Father to the
weakest believer as well as the strongest Christ to be prayed to for grace and peace Jesus Christ is a Lord. Of a threefold blessing spoken of in Scripture It is a Christians duty to be much in praising God What goeth to the making up a thankfull spirit Motives to be more affected with spiritnal mercies than temporal Motives to bless God for all his mercies God is the Father of our Lord Jesus Christ Propositions explaining how Christ is the Son of God How Christs being the Son of God is the foundation of a Christians comfort God is a mercifull Father to all his children What is implied in Gods being called the Father of mercies Of the multitude of Gods mercies Of the variety of Gods mercies Of the Properties of Gods mercies Who are the fit objects of Gods mercies God is a God of all comfort to all his children What is comprehended in that expression God is the God of comfort What is implied in the word consolation How he is a God of all consolations Propositions obviating practical and doctrical objections about the mercy or comforts of God Of the Calvinists Doctrine concerning Gods absolute Decrees and how they stand with the mercy of God God not only can but doth comfort his children How God comforteth his people God is a God of comfort only to believers God will comfort his children in all their affliction whatsoever Propositions explaining the Observation Several sorts of soul or spiritual troubles in all which God comforts his children How God comforteth his people in outward tribulations No Philosopher ever had the true grounds of comfort Gods children deficient in a two-fold respect concerning Gods comforts What are these good things that God hath prepared for those that love him to comfort them What grounds of comfort the Scriptures afford unto us Psal 102. 13. How God comforreth his children in all their tribulations though they often may be disconsolate Comfort not absolutely necessary to salvation There is a two-fold joy direct and reflex Joy is either spiritual or sensitive and corporeal Gods spiritual works upon his people are not only for their own but for others spiritual advantage Of the distinction of the Schoolmen of spiritual Gifts 1. Gratiae gratis datae 2. Grattiâ— gratum facientes The Gifts of Gods Spirit are better distinguished into Dona Ministrantia and Sanctificantia Gifts are encreased by being improved What are those â—…ice things wherein more particularly we are to be serviceable to others 1. Humiliation 2. The Knowledge of God and true saith 3. Temptations 4. Consolations Those only can make fit applications to others who have the work of Gods Spirit upon their own souls A two-fold knowledge of spiritual things 1. Speculative and Theoretical 2. Practical and experimental This speculative and practical knowledge of spiritual things differ in the whole kind All knowledge that is accompanied with some kind of affections is not an experimental knowledge All experimental workings upon the soul are to be tryed by the Scriptures How our experiences are to be judged by the Word 1. Are they from Scripture rightly understood 2. Are they from the Spirit of God 3. Do they make thee more holy and humble Reasons confirming the Doctrine 1. They that have not this experimental knowledge they have no skill to cure others 2. They can have any sutablenesse of of pity and compassion 3. Because such only are found reall and in earnest 4. Because such alone are faithfull It is a special duty in a right manner to comfort the afflicted Propositions clearing the truth 1. There are two sorts of troubles 1. Spiritual and inward 2. Outward 2. The afflicted need the help of others to comfort them though themselves be never so skilfull in the comsorting others Reasons 1. Because remptations darken the judgement 2. Because the sense of their grief doth wholly possesse them 3. Because the most eminent when in troubles are subject to much unbelief and frowardness 4. Because the Devil is then most busie Lastly God hath appointed Ministers and Christians as a means to comfort others 3. The dispensation of comfort to the afflicted is either Charitativè or Potestativè 4. What is required to the comforting others in a right manner 1. Knowledge of the temptation and disposition of the person 2. The discovery of sin and then the application of comfort The same grounds of comfort that revive the heart of one godly man may do so to another too 1. There are both general and particular grounds of comfort What are the general grounds of comfort 1. All afflictions come from a Father 2. The end is good 3. The advantages that come from Christ Of the special and particular grounds of comfort The grounds of the point 1. Because all godly men are of the same nature 2. Because all have the same spirit 3. Because promises are made alike to all The sufferings of Christ abound in us What is meant by the sufferings of Christ What is meant by the sufferings of Christ abounding What be these sufferings abounding in us The true and faithfull owing of Christ is sometimes accompanied with great sufferings Propositions declaring the truth of the Doctrine 1. A Saints sufferings may be as extensive as his comforts 2. At some time their sufferings abound more then others 3. To suffer for Christ is very grievous to flesh and blood 'T is a glorious and blessed thing to own Christ in the midst of sufferings What it is to suffer for Christ 1. Ex parte Objecti 1. It must not be for any sin 2. It must be for the name of Christ 3. For righteousnesse sake 4. For a good conscience What are the qualifications of those who suffer truly for Christ 1. Faith 3. Spiritual â—ortitude and heavenly courage 4. Holy wisdom and prudence 5. Patience 6. An heart mortified to all earthly comforts 7. Pure and holy motives As our sufferings are for Christ so are our comforts by him How our comforts abound by Christ 1. Efficiently 2. Meritoriously 3. Objectively How many wayes Christ makes his comforts to abound to those that suffer for him 1. By perswading them of the goodness of the cause why they suffer 2. By sorewarning of their sufferings 3. By informing us of his Sovereignty and conquest over the world 4. By vertue of his prayer put up in that very behalf 5. By instructing them of the spiritual advantages which come from such sufferings God doth proportion our comforts to our sufferings Christ alwaies accommodates himself to the capacities of his people The mercies of God do often overflow Reasons 1. Because God in all his administrations doth still regard his own glory not our desert 2. Because of Gods faithfulnesse to his Promises 3. Otherwise God in his expressions of mercy would be exceeded by man 4. Because otherwise Gods glorious and in his afflicting could not be obtained Object Answ Why God often denies comfort in trouble 1. To teach us that comforts are his gifts 2.
of the Church They include and suppose the publick receiving of it by the people yea some do clearly expresse it By this pure and true preaching of the Word we may discern the true Church from Jewes and Pagans as also from Heretical and Idololatrical Societies yet pretending to a Church Fourthly When these Notes especially the former are said to be proper and inseparable to the Church of God You must alwayes remember here is a latitude in the application of these Notes For some Churches may have the Word more soundly preached and the Sacraments more dispensed than another and yet for all that not to be denied to be Churches This Church of Corinth was foully out of order And so most of those Churches in Asia were sharply reproved yet they did not cease to be a Church Yea the Church of Israel had many corruptions both in worship and life yet it was a long while ere God did cast her off So that we must not for some defilements either in the Doctrine Worship or Manners of a Church presently deny her to be a Church and separate from her for this is against Scripture information Yea there is no Church so perfect but needeth some Reformation They may build hay and stubble though they keep the foundation So that he must go out of the world that would live in a Church where nothing is amiss Even that Church of Smyrna the Apostle mentioneth Revel 2. 8. that was as her Name signifying sweet smelling and fragrant like a Garden or bed of Spices yet she was troubled with some who said They were Jews but were not but were of the Synagogue of Satan But of this more when we come to the next Doctrine Fifthly These then being the visible Marks of a visible Church we must not confound them with the properties of the Church invisible The Church of God hath as it were a two-fold Form one Internal and Essential which consists in their Union with Christ and communion with his benefits Now none but those that are truly godly are of the Church in this invisible manner he must be regenerated and graffed into Christ that can have any saving benefit by Christ But then 2. The Church of God hath an External and outward Form which consists in the external profession of faith and observance of Christs Ordinances Now a man may be of the Church in respect of this outward standing though he be not truly godly Therefore Dr Ames said well That it was a false thing which Bellarmine objected to us about the constitution of a Church as if we required internal graces to the making of a man a member of the Church in respect of the visible state of it We read in the New Testament that upon the outward profession of their faith they were baptized and received into the Church though it 's plain all of them had not true internal grace So then when the Question is put Whether may a man that is not truly godly be of the Church or no You must distinguish between the inward form of the Church which is union with Christ the Head and so he is not no more than a wooden leg is a member of the body that is not animated by the soul and the External visible state of it and so he is of the Church till by his obstinacy in wickedness he be cast out as unworthy We must not therefore give those Notes of the Church as visible which belong to it only as invisible viz. Election Vocation and Justification c. Sixthly The Papist to avoid this extream he giveth such Marks of a Church as savour rather of worldly ambition and pride Yea the true Church of God many times is known by the contrary Marks they give amplitude and universality as also temporal felicity Now this is rather a Description of some worldly Monarchy than Gods Church For as for the Churches amplitude though absolutely in it self it may be sometimes numerous yet at other times it hath been brought into a narrow compasse Elijah thought none was left and God speaks of but seven thousand that did not how the knee to Baal which was a very inconsiderable number to the Idolaters Therefore respectively to the wicked of the world even when they are most ample they are but a little flock And as for any glorious felicity though the Church of God hath sometimes had her respite and halcyon dayes yet for the most part a crown of thorns hath been on her head and therefore she is justly called the Militant Church while in this world because of her spiritual conflict with all sorts of enemies So that the Church of Christ may sometimes say as Christ once did The Foxes have their holes and the Birds of the air their nests but the Sonne of man hath not where to lay his head Thus the Foxes of the world the crafty subtil men have great abundance many times when the Church hath hid her self in the wildernesse And Fowls of the air men of proud and lofty minds have their nests when the Church like Noah's Dove hath not where to set her foot Seventhly I shall not enlarge my self to prove these only to be the proper Notes of the Church only consider that place Act. 2. 41 42. where you have all of them conjoyned together 1. They received the Word gladly There is a solemn profession of it 2. There is the administration of the Sacraments They were baptized and continued in breaking of bread with prayers There is the solemn calling upon God And as an epitomizing of all this it 's said Then were added unto the Church about three thousand souls Thus 1 Tim. 3. 15. the Church is called The pillar and foundation of the truth that is by the Ministeries preservation of it and the peoples submitting unto it Lastly If to this it be objected as Socinians do who hold this way of Notes to find out a Church to be useless and vain That true Doctrine cannot be a sign of the Church because it 's the Form and Essence of it Now that which notifieth the essence of a thing must be distinct from it To this it is answered That the form as it giveth being to a thing so it giveth to distinguish from others Forma dat esse distingui Although we do not say True Doctrine is the Note of a Church but the external preaching and receiving of it that is a Note incurring into our senses Even as Reason though it give a man his rational being yet speaking is the proper and true sign that manifests this So let true Doctrine or a true faith be the soul and life of a Church yet the external profession is the outward Note and Sign of it And if further it be said That every Sect doth claim to it self the pure preaching of the Word and the right administration of Ordinances Therefore these cannot be a sign It 's answered The consequence is denied for true preaching and
because we by our sins might justly have expected Gods vengeance and his condemnation So that the word Grace is still to debase us more and more in our own eyes For it doth not only proclaim that all cometh meerly from God but also that we are wretched sinners who have deserved the anger and frowns of God when now we have the light of his countenance To Adam God was very bountifull and full of love yet some Divines say That we cannot call that Gods grace to him because Adam was not in a sinfull and contrary estate deserving the wrath of God 3. This grace of God is more especially demonstrated in those effects which relate to the happiness and blessedness of the soul Therefore it 's the grace of God in calling and justifying us in sending his Sonne to redeem us in vouchsafing Gospel-mercies to us In this the grace of God is made most apparent and this should teach us what we should prize most what we should be affected most with even these spiritual mercies The Scripture doth seldom or never call it the grace of God to give us wealth health and temporal mercies these are not worthy to be mentioned when we speak of Justification Remission and Salvation and yet how carnal and corrupt are we We desire the grace or favour of God for our bodies for outward happiness but who is sensible of the need of Gods grace in this spiritual manner Thou canst not therefore argue Gods grace is to thee because thou livest in prosperity and hast what thy soul can desire For these may stand with Gods anger and wrath thou mayest be a fire-brand of hell and one prepared for destruction for all this Oh then be sensible of that which the Scripture attributeth to Gods grace but none save an holy heavenly heart can do this 4. This grace is communicated to us in and through Christ So that it is called in Scripture The grace of the Lord Jesus Christ in a two-fold respect 1. Efficiently because he is able to bestow it upon us You see in the Text Paul prayeth it from him as well as God the Father And 2. Meritoriously because Christ by his bloud hath made a way open and free for grace to manifest it self Oh then let us know that without Christ God is a consuming fire a condemning Judge that there was no more possibility without him to have so much as a drop of grace as there was for Dives in hell to obtain a drop of water No no there was too great a gulph between God and us Indeed the Socinians they blaspheme and say If we hold the merits and satisfaction of Christ they say this overthroweth the grace of God making it none at all What grace is it say they for God to forgive and pardon when he receiveth full satisfaction for it But though it be of Justice to Christ yet it is meer and only Grace in respect of us and that many wayes but especially in these two particulars 1. That God was not bound to take a Surety for us he might have stood for satisfaction in our own persons that we who had sinned should also be punished And then 2. Although this price be paid yet the application of it is wholly of grace For how many are damned How many have no sinne forgiven or pardoned to them although Christ came as a Saviour into the world It is therefore meer and only grace to make thee partaker of this grace which cometh by Christ God is gracious but Christ made way for it 5. Gods grace therefore is the same with that which the Scripture calls the light of his countenance Which is an allusion to men who when they were pleased and delight in any they look in a smiling and chearfull manner upon such Thus it is with God when he is reconciled through Christ with those that are his he doth presently cast away his anger doth no longer turn his face from them abhorring and loathing their persons and duties but he accepts of them looketh upon them with delight Insomuch that the Scripture makes this to be the utmost blessedness that a godly man can desire to have The light of Gods countenance shining upon him to be under his gracious favour as you see by Davids earnest petition for it and the sad troubles and distresses which were upon his soul when he hid his face from him So that to partake of Gods grace comprehends all the comfort glory and blessedness we can desire 6. This property of God of being gracious though it hath alwayes been to the Church since Adam's fall yet it hath broken out by degrees Insomuch that the Gospel time is the time of grace in a more eminent manner Abraham and Noah and David these were all justified by grace as well as we though in Christs time this glorious light break out into its full lustre God telleth Moses Exod. 22. 27. He would hear the cry of the oppressed for he was gracious And David often Psal 86. 15. Psal 111. 4. doth acknowledge this comfortable property in God that he is gracious So that in the old administration though every thing was more covered and obscure yet then it was the grace of God alone that they made their refuge yet this was so dark comparatively that the Evangelist saith John 1. 17. The Law came by Moses but grace and truth by Jesus Christ as if those former dispensations were not dispensations of grace Hence the expression is Tit. 2. 11. The grace of God hath appeared viz. in a most visible irradiant manner that our eyes are dazelled with it as when the Sunne shineth in its full strength at noon-day So that all those Doctrines which in these Gospel times do obscure the grace of God are more intollerable than those who pleaded the Law and the works of the Law in former times 7. Let us consider What are the opposites to this grace of God or What are those sinnes that do keep off this grace of God from us For though this Sunne shine never so gloriously though this Ocean be never so full yet if we shut our eyes or wilfully stop the streams of this fountain we shall not receive any good by it And there are these remarkable sins like so many opacous bodies that do interclude this grace from us I shall not meddle with Doctrinal opinions but practical indispositions And 1. He who seeketh to be justified by the works of the Law by his external obedience thereunto he will never come under the sweet benefit of Gods grace A man that is fully confident in his own righteousness and the good of his own heart will alwayes be neglective of the grace of God You may see this largely by those arguments the Apostle hath in his Episties A pharisaical spirit is alwayes an adversary to Free-grace but oh the proneness in all to this sinne especially men civillized and meerly moralized that are kept from the gross pollutions of
Christ have had their private meetings and have fled from the wrath of Magistrates which the Apostle attributeth to the faith of the godly not their fear Heb. 11. 37. Only when it was a case of confession and their duty publickly to give testimony to the truths of God then no torments could make them decline it SERM. XCIV Principles of Fleshly Wisdome used in the Propagation of the Gospel 2 COR. 1. 12. Not with fleshly wisdome WE are describing the several particulars of fleshly wisdome which men have made in the matters of Religion all which are renounced by the Apostle in this Text. The first in order I shall now propound is To advance those men who have been of their way by lies attributing glorious things to them and as much disparaging and falsly accusing all such who have been in a contrary way of Religion to them This hath been the subtil policy and stratagem in the Church of Rome For no Church in the world hath abounded more in fleshly wisdome then she hath done How notoriously absurd and ridiculous are they in relating many foolish miracles done by their Saints Yea they attribute many wonderfull things to some as Saints when there were never any such persons in the world as many learned Writers hold there were never such persons as St George and St Christopher and yet what fabulous miracles are reported of them And truly to read the lives of their Popish Saints would make a man nauseate their Religion they are written by such who did so much serve their affections and drive on their designes Which made Canus even a Papist complaine of it though he saith he doth Dolenter dicere magis quam contumeliose speake it with grief rather than with reproach The lives of Heathens saith he Canus loc Theolog. Lib. 11. cap. 6. are written with more truth by Heathenish Writers then of Saints by Catholicke Writers Laertius hath more faithfully related the lives of the Philosophers and Suetonius the lives of the Caesars then ours have done the lives of Saints Which maketh him goe on and say That he who wrote that Booke which is called Aurea Legenda was a man Perrei oris and Plumbei cordis He that wrote the Golden Legend was a man of an iron Fore-head and a leaden-Heart Now all this is nothing but fleshly wisdome not to regard the truth But onely what will make for advantage whereas we may see wonderfull sincerity in the Apostles in this very matter They did use no fleshly wisdome at all but doe record their owne infirmities as well as miracles Doth not the Evangelist Matthew relate how he was a Publican Is not Peter's deniall of his Master in all the aggravations of it recorded Are not the strifes of the Disciples about primacy mentioned Doe we not read of Paul and Barnabas their sharp contention Did not Paul withstand Peter to the face because he was worthy to be reproved Certainly the want of fleshly wisdome and carnall policy in the Apostles doing all things with sincerity and integrity as well when it maketh against them as for them doth plainly evidence that they were of God Christ doth not need the concealement of our imperfections The more unworthy the instruments are the more is his glory in bringing about his ends by them Thus Austin was not ashamed to leave to the world a publick confession of his youthfull vanities and follies And Beza doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expose himselfe to shame upon that very word Matth. 1. 19. where shewing that in Plutarch one Archilochus a Poet for dishonest verses which he had made he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expose himselfe to shame Quod mihi aliquando accidit c. Which was once my case saith he while a young man and not yet admitted into the Church which blot I hope I have washed away both by sayings and deeds He was a Papist while he made those wanton verses Therefore they need not upbraid him so for them especially seeing he manifested his repentance for them Therefore Beza did say of his adversaries Isti homines invident mihi gratiam Dei These men envy me the grace of God As fleshly wisdome is seene thus in an hyperbolical admiration of men of our own way not at all taking notice of their imperfections so is it no lesse manifest in the dispraising disgraceing and falsely traducing those who are dissentients from us This is fleshly wisdome to disgrace and calumniate those who are against us by forged lies As the Heathens of old said The Christians worshipped an Asses head and that at their love-feasts all wantonnesse and uncleannesse were committed It is Bellarmine's boast That no Catholickes are found to praise the Doctrine or lives of Heretickes which is it selfe false For to omit many instances Stapleton saith of Calvin though he subjoyneth enough to marre all That he is an Interpreter for the letter of the Scripture Ita diligens ita elegans ita suavis c. In Antid Evang. in Praefat. So diligent so elegant so sweet that many Papists did reade him Yea saith he I have heard many wish that those things which are disputed in his Commentaries against the Church and its faith were taken out and then they would be very greatly usefull But if it were true that no Papists did praise the Protestants this is not for their honour but reproach it being a duty to acknowledge the gifts and abilities that are in men though we abominate their errours and vices So that it is wholly fleshly wisdome in them thus to suppresse the excellency of those who are against them Yea if they stayed here it were pardonable but they doe most prodigiously vent and publish horrible lies about Luther and Calvin as if they had beene monsters of men for their impieties But all this is wisdome from the Devil and God hath turned all their cursing into blessing In the second place It is fleshly wisdome to maintaine any such pernicious and deceitfull Doctrines as doe maintaine falshood and deceit and thereby as much as lieth in them overthrow all humane societies The Priscillianists of old did maintaine That it was lawfull to lie and sweare and say any thing so that they kept the heart pure And the Papists I meane the Jesuited ones they come neare them for they doe professedly dipute for the lawfullnesse of Equivocation and Mental Reservation yea they call it prudence And as the Pelagians of old who privately to their Disciples did plainly declare their opinions but in publick spake craftily and ambiguously thereby to deceive others as if they were Orthodox alledging Christs example who to the multitude spake in Parables but opened them plainly to his Disciples so would these fasten upon Christ and holy men recorded in Scripture instances of equivocation But the Scripture commands us To lay aside lying speaking every man the truth to his neighbour Ephes 4. 25. And this is subjoyned as a necessary consequent of